THE WORKS OF THE REVEREND AND FAITHFUL SERVANT OF JESUS CHRIST M. RICHARD GREENHAM, MINISTER AND PREACHER OF THE WORD of God, collected into one Volume: REVISED, CORRECTED, AND PUBLISHED, FOR THE FURTHER BVILDING OF ALL SUCH AS LOVE the truth, and desire to know the power of godliness. By H. H. THE fifth AND LAST EDITION: IN WHICH, MATTERS DISPERSED BEFORE THROUGH the whole book, are methodically drawn to their several places, and the hundred and nineteenth Psalm perfected: with a more exact Table annexed. ECCLESIASTES 12. 21. The words of the wise are like goads, and like nails fastened by the Masters of the assemblies, which are given by one Pastor. GOD IS MY HELPER printer's or publisher's device LONDON: Printed for WILLIAM WELBY, and are to be sold at his shop in Paul's Churchyard, at the sign of the Swan. 1612. TO THE HIGH AND MIGHTY MONARCH, JAMES BY THE GRACE OF GOD KING OF Great Britain, France, and Ireland, defender of the Faith, etc. RIght gracious Sovereign, I do here humbly present unto your Highness, the holy Labours of that worthy Servant of Christ Mr. RICHARD GREENHAM, painfully collected, corrected, and published for the good of God's Church, by my late dear Husband Mr. HENRY HOLLAND, a Preacher of the Gospel in your highness City of London. Which I am bold to offer unto your excellent Majesty, partly in respect of the Author, a man renowned for his rare piety and pains, and for his singular dexterity in comforting afflicted Consciences: partly in regard of the work itself, so well accepted and approved in the Church, that this is now the fifth time it hath been published. But chiefly because my husband having a little before his death bestowed great care and pains in collecting and preparing for the press, the fourth and last part of these works (which in this edition is added to the rest) straightly and many times charged me upon his death bed to present and dedicate the whole unto your Highness, as a pledge which he desired to leave unto the world, of his most dutiful affection, and earnest desire to do your Majesty all the honour, and the Churches within your highness dominions all the service that he could Wherhfore humbly praying that your excellent Majesty would be pleased to accept the same at the hands of a poor widow, from him that is now at rest in the Lord, and hath (in part received the crown of his labours: I do earnestly beseech the God of heaven abundantly to heap all graces and blessings upon your Highness and your royal posterity in this life, and finally to set upon your heads the crown of everlasting life and glory in the world to come. Your majesties most humble and dutiful subject Elizabeth Holland widow. TO THE RIGHT HONOURABLE AND VIRTUOUS LADIES THE LADY MARGARET COUNTESS OF CUMBERLAND, AND THE LADY KATHERINE Countess Dowager of Huntingdon: H. H. wisheth the increase of all true honour and comforts in this life, and after death a crown of glory with jesus Christ. I May seem to pass the bounds of Christian modeslie, so to press into your presence (Right Honourable and virtuous Ladies) without due regard of your persons and places. But such is your wisdom, that you can, and your honourable affection, that you will hear with patience the meanest servant of jesus Christ. I come (Right Honourable) as in the name of the faithful servant of Christ, M. R. Greenham, a man well known unto your honours, and to those most religious patrons of all piety and good learning, the right Honourable Earls (of blessed memory) of Huntingdon, Warwick, and of Bedford, which now sleep in the Lord. Of them much was he reverenced in his life time; of your Honours much lamented after death, for that you know the loss of such, to be no small wrack unto the Church and people of God. Now so it is (right Honourable and virtuous Ladies) that piety in this declining age waxeth daily very faint, & impiety doth much abound: and God hath not only set before you those noble examples for imitation, but also hath enriched your hearts with his faith, fear and love, (as it well appears (to embrace his blessed truth, and to be as nursing mothers to the holy religion of Christ. Now then this good servant of the Lord, God gave him (to recompense his want of natural children) many sons and daughters begotten by the Gospel to the faith of Christ, and some * Or Posthumes. orphans he left after him, which being cherished and accepted with grace among men, shall truly resemble the Father's heart which begat them, and stand up for him to speak and preach piety, and the true faith of Christ to posterity. One of which after a years travel in the nurcing and education, coated and attired (in the best manner that I can) and now able to speak distinctly and comfortably the father's mind and meaning to all the spiritual Sons and Daughters of God in our Church; here I do in love unfeigned unto him, and in duty to your Honours, humbly present unto your Honourable protection. If the holy Ghost thought good to commend his great and most divine Oracles (which have a singular kind of spirit, life, and power in them, known to all true believers) to the Church and people of God under the Luk. 1 3. 2 joh. 1. patronage (as it were) of honourable and virtuous Nobility, (for that Inferiors neglect even the best things, which their Superiors seem less to account of, and examples do best prevail with unbelievers:) No marvel (right Honourable Ladies) if the servants of God desire the like favour and patronage for their labours, even of those whom the Lord hath set as bright shining stars among men. Your Honours shall find in this first portion of this work, a delectable and comfortable variety of grave experienced counsels, which may serve as precious remedies (wisely applied) for many evils, and holy directions for the good government of a Christian life, and most divine rules grounded upon Scriptures, and well approved by his long practice, serving well to appease the rage, and to quench the scorching flame and fiery darts of the devil, which so torment all poor distressed consciences in this life. Such experience and good liking have your Honours had of this man of God, of his godliness and gravity, and of the manifold gifts of God in him, that I need say no more, as any way doubting of your Honourable acceptation. I have been bold thus to knit your Honours together in this one Epistle, because I am well assured the spirit of Grace hath knit your hearts together, in his faith and fear: and for that you were so knit together in love unfeigned to this holy servant of Christ: This work than I commend unto your Honours, and your Honours and it to the good blessing and holy protection of the Almighty. Your HH. to command: Henry Holland. THE PREFACE TO THE READER. THe lips of the righteous feed many. The true diet of the Prou. 10. 21. soul is an Art most rare, a very divine faculty: It must be granted that the lively voice of the Prophets feedeth most effectually, searching even the secret chambers of the soul, and working greatest impressions in the heart. The holy books and monuments of the righteous are as strong chests and storehouses; wherein God hath ever reserved most precious food for posterity: neither may we reject the industry of the heathen: for they have some food meet for liberal men in matters natural and politic, serving well (if due regard and choice be had) for our direction in things appertaining to this present life. All wise men are circumspect what they feed upon, to preserve their bodies; and ought they not much more to be respective wherewith they feed their souls? Some regard only the lips of the righteous, and feed long before they be strong men, or have their wits exercised to discern good or evil. Some attend only the hand and books of the righteous, and these know little how sound and truly the believers minds and hearts be fed by the breaking of the bread of life. Some regard neither: these men starve their souls with ignorance, and are settled in Atheism and profaneness. Some attend both, and have well tasted of the good word of life, and go on from strength to strength, Ephes. 4. 13. unto the measure of the age of the fullness of Christ. Some yet there are which neither regard righteous men, nor righteous matter, but feed * Intemperantiae genus est. Seneca lib. 13. epist. 89. Non discentes necessaria, quia superuacua didicerunt. Seneca. indifferently upon all books alike, to the great hazard of their own souls: these men are vain, and feed themselves with vanity. The devil in elder ages, in the blind Papacy, fed blind souls with fables, and idle friars inventions: now men's wits be refined, they can no more feed on such dry stubble. He feeds dainty ears with choice of words, and unclean hearts with the unchaste and wanton lovesongs of Italian Poetry. Such food breeds many unclean beasts in City and Country. Such men cannot love the truth and holiness, because they are replete with error and uncleanness. Mr. Ascham, a man greatly to be commended for his learning and good affection In his Schoolmaster. to piety, of this matter writes on this manner. These enchanters of Circe's (saith he) brought out of Italy, mar men's manners in England, much by example of life, but more by precepts of fond books, translated out of Italian into English. Again, ten Sermons at Paul's Cross do not so much good for moving men to true doctrine, as one of those books doth harm with enticing to ill living. I say further, these books tend not so much to corrupt honest living, as they do to subvert true Religion: Moore Papists be made by your merry books of Italy, than by your earnest books of Louvain. This complaint ought wise men to consider well of, for that the world was never more full of Italian conceits, nor men more in danger for the long contempt of God's truth to be Italianated. The diet and cure of souls afflicted is a very great mystery, wherein but few have traveled to reduce that matter into any good form of art, or to give us any good method of practice. M. Luther, M. Beza, Vrbanus Rhegius, M. Taffin, and others, have very excellent forms of consolation; and many godly brethren in our times have ministered good help for the cure of souls afflicted: but wanting art and good experience, we conceive the danger to be great, and often (as blind Empyrikes) cause it to be greater; for that we rather guess uncertainly to apply good remedies, and speeches unto the sick, than know how to proceed by any certain rule of art, and well grounded practice. If the natural Physician might truly say, as touching his faculty, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hip. lib. 1▪ Aphor. 1. Vita brevis, etc. much more assuredly may the spiritual Physician prefix such an Aphorism to all this mystery we have in hand. For herein the godly learned know it a matter far more difficult to judge what secret causes breed the hidden distemper of the soul: and here it is far more dangerous to proceed only by experience, without art and skill. And here we must as carefully respect all occasions and circumstances of time, place and persons: For a word spoken in due time, is like an apple of gold with pictures of silver: so the contrary, unseasonable and impertinent Pro. 25 11. speeches be most dangerous. The patient here must do his part, prout fides patientis adiwat: and the assistants Cypr tract 4. de Idolor▪ va●it. must be of like tender affection, and good means must imforme, and time convenient rightly be applied. * Magnum esse solem Philosophus probabit, quantus sit Mathematicus, qui usu quodam, & exercitatione procedit: sed ut procedat, impetranda illi quaedam princifia sunt. Sen lib. 13 Epist. 89. It fares here with us as with other men in human sciences, we know the afflictions of the mind to be very great and dangerous, but how great and perilous, all men cannot so well conceive, much less how with art and skill to proceed in the practice of this cure. This reverend man of God, M. GREENHAM, was a man in his life time of great hope, and could have given best rules for this unknown faculty: for that the Lord by his good knowledge and experience, restored many from unspeakable torments, and terrors of mind; of which some are asleep in Christ, and as yet living not a few. If the Lord had not so soon translated him to rest, he was no doubt as fit, and as willing as any in our age to effect this matter. Of his knowledge this way, all the godly learned that knew him, both can and will speak, I doubt not. Of his good will herein to posterity, let his own words testify the good desires of his heart: for by a special occasion he speaketh of himself on this manner. He hath had a long time a settled disposition (as he trusteth) of God, to study the cases of Conscience, to succour the perplexed in them: he In his Apology. hath been so filled with compassion to the afflicted (which God wrought in his heart) as if he had been distressed with them: He hath seen the manifold blessings of God upon his travel. Again, that many godly learned friends would persuade him to the aforesaid study, by these and such like arguments. First, that hereby he might train up some younger men to this end, and communicate In the same Book. his experience with them. Secondly, that he might leave unto posterity a commentary of such particular maladies, as through God's blessing he hath cured, together with the means used to that end: and because precepts are wanting, rules of direction in such cases (by a through searching, with a diligent and continual observation and conference with others learned and experienced) might in this age, or in the age following, be brought to some form of method and Art, whereby the knowledge and experience of these things might be made common to many, not only to the fruitful curing, but also the healthful preventing of manifold mischiefs. Thus far his own words. Let these grave Counsels and fruitful observations in this first part of his holy works (which I have here published) testify how mindful and careful he was for many years, to give herein a comfortable direction for posterity. I am the meanest and the weakest of many brethren to write of this reverend man's life, and labours in the Church of God: yet had I rather be noted of some for want of skill, than of any for want of love and affection to so loving a father. I have known his life for many years, and rejoice in heart to have known it, for that most rare graces of God's spirit did shine in him, all tempered as with faith unfeigned unto Christ, so with bowels of compassion and love towards men. In his holy ministery, he was ever careful to avoid all occasions of offence, desiring in all things to approve himself as the Minister of Christ; he much reicoyced and praised God for the happy government of our most gracious Queen ELIZABETH, and for this blessed calm and peace of God's Church, and people under it; and spoke often of it both publicly and privately, as he was occasioned, and stirred up the hearts of all men what he could to pray, and to praise God with him for it continually: yea, this matter so affected him, that the day before his departure out of this life, his thoughts were much troubled, for that men were so unthankful for that strange and happy deliverance of our most gracious Queen, from the dangerous conspiracies and practices of that time. He was the special instrument and hand of God to bring many, both D. Lopes. godly and learned, to the holy service of Christ, in his ministery, and to restrain, and to reduce not a few from schism and error, striving always to retain such in obedience of laws, and pretiouslie to esteem and regard the peace of the Church and people of God. When God had translated this Elias from us, than I sought to find him in his works: for they do lively express the picture of his mind and heart, and taste sweetly of that pure fountain of God, from whence they were derived. Noct●s Attice Gellius & Phavorinus. While he lived, his lips often refreshed my soul: when he was gone, I lamented much that I had not in Christianity made that use of him; that a Heathen doth of a natural wise man in humanity. But now I praise God I have found some good supply of that which (through mine own negligence) I wanted: for of his works (which were then dispersed far and near, but now by God's providence the greatest and best part are come into my hands) I can say for my content as much as Cyprian could say of his grave, ancient and learned Tertullian, Da mihi M●strum. both for special instruction and consolation. He was no sooner gone from us, but some respecting gain, and not regarding godliness, attempted forthwith to publish some fragments of his works, to the grief (that I say no more) of many loving friends, which have long desired and expected the impression of all his works. And here could I wish all the godly learned were of * In his Epistle before his notes on the Revelation. M. Francis junius judgement, for he (to escape these hucksters handling) endeavours wisely in his life time to prevent such a mischief. For this cause M. D. Crook, (a reverend man for his learning and labour in the Church, well deserving of God's people) for the great love he bore him, and desiring the good of many, perused and corrected some part of these works, intending to review the whole. Now the Lord hath taken him also from us, and given him rest; I have endeavoured what I could to look over the rest of all these works; and here I offer and recommend them to the Church of God, in the best manner that I can, after some labour and weariness. I wanted not the help of divers both godly and learned friends, we have conferred sundry copies together, and by good conference revised and corrected all. The Treatise of Counsels I found most distracted and corrupted. Of many hundreds I selected these few, and have reduced them into this alphabetical order, desiring so to dispose them, as that every counsel might be set under one special head or argument, whereunto it seemed to have most reference. As for example, all of affections I couched under that title AFFECTIONS, and all of afflictions, under that title, and so of the rest. Of these Counsels I may anouch (Christian Reader) that thou shalt find more experienced knowledge, and more sound refreshing for thy soul in some one of them, than in some one whole Sermon, full of human eloquence, and affectation of style, which so many nice ears do so much admire, and yet still be learning and come but to a poor and mean taste and knowledge of the truth. When this volume was finished and passed the press, in reviewing the whole, for the correction of some verbal faults: I see and must confess we have offended by our negligence, not only in the words, but also in the matter: yet so as I trust the loving and Christian readers, will accept our endeavour without offence. In the Counsels ye have often this addition, he thought this, or he said that: here I must request thee (Christian reader) not to judge any such speeches to proceed from any pride or singularity: for that such observations (as I suppose) were collected and taken by * M. Hopkins. others, and not set down by himself. If his own hand had given these works the last filing, they might have (no doubt) a far more excellent form and beauty. But such were his travels in his life time in preaching and comforting the afflicted, that he could not possibly leave these works as he desired. In that one treatise of the Sabbath I found his own hand, with many * He knew right well the Poets witty counsel: Vos ò Pompilius sanguis carmen reprehendite, quod ●●n multa dies & multa litura coercuit, atque perfectum decies non castigavit ad unguem. corrections, and yet not answering (I am well assured) his hearts desire. There are four years past since I first purposed the collection and publishing of all these works. Now thou hast (good reader an impression of all (which hitherto I have collected) in this form thou seest, that so by God's good providence they may the better be reserved as a holy monument for posterity. Concerning which, be advertised again (good Christian) that whereas some books serve well for the increase of knowledge in divine mysteries, in the causes and means of salvation, yet thou must remember not to rest herein: for many be rich in knowledge which be very poor, and barren in obedience, contented only to look on the end a far off, and thinking that when like Snails they creep in the way, they be too forward, and make too much haste to follow Christ. And again, whereas others labour much and to good purpose in books of controversies against all the professed enemies of the Gospel: this study also hath not the like fruit in all sorts of people, for howsoever some profit much this way the Church of God, in the confutation of all the adversaries of the Gospel: yet in very many, these books help little to godliness, but rather fill the heads and hearts of men with a spirit of contradiction and contention, as our common experience daily teacheth us. This good servant of Christ in all these works, doth not only teach and inform the mind in sundry arguments handled in this volume, concerning truth and error, that so in judgement we might receive the one and reject the other: but most principally respecteth in the whole, to edify the heart and conscience, being well assured, that this part hath most need in most Christians of direction and consolation: and as we be in this part affected, so be we in substance and verity before God. For this cause he desireth and laboureth most in all these works, to stir up the heart, and to quicken the affections to embrace true godliness, that so being freed from sin by the blood of Christ, & made the servants of God, we might have our fruit in holiness, Heb. 9 14. Rom. 6. 22. and in the end eternal life. In this Impression I have carefully revised and corrected in the whole work, all the faults, which either by mine own private reading, or by the help of other loving friends, I could observe in word or matter. Here I rest for a time, requesting thy prayers (good Christian Reader) that now all these holy works thus knit together, may serve to God's glory, and to the further building of the Church of God in our Land. Thine in the Lord jesus HENRY HOLLAND. CHristian Reader, thou hast here all Master GREENHAMS' works, as they have been heretofore gathered and published by the industry of that worthy and painful Preacher, Master Henry Holland. In this edition thus much is performed, viz. the 119. Psalm perfected, a prayer of Master GREENHAMS' in the end of his works added, and the whole Book reduced into a more methodical order, which would have been d●●e by Master Holland if he had longer lived: all which hath now been thought fit to be published in this manner, as may appear in the contents following. A SHORT AND GENERAL VIEW OF ALL SUCH MATTERS AS ARE CONTAINED IN THE WHOLE Works of Mr. Greenham: digested after a more Methodical manner then heretofore. The whole Book is divided into five several parts, as hereafter followeth, with their particular Titles contained under every one of the said Parts. THE FIRST PART: Wherein are contained these Titles hereunder following. 1 THE first portion is of grave Counsels. page 1 2 Another or second portion of an hundred and one and fifty grave Counsels, or divine Aphorisms. page 44 3 A third portion likewise of an hundred grave counsels, and divine directions for the attaining and retaining of faith and a good conscience. page 51 4 A short form of catechising. page 71 THE SECOND PART: Wherein are contained these Treatises following. 1 A Sweet comfort for an afflicted Conscience. page 95 2 A second Treatise of the same argument. page 112 3 The marks of a righteous man. 118 4 Sweet and sure signs of Election to them that are brought low. 122 5 A Treatise of Contract before marriage. 122 6 A Treatise of the Sabaoth. 128 7 Notes of salvation, with the necessity and notes of a true & upright hart. 171. 172 8 A direction for the reading of the Scriptures. page 173 9 A Treatise of the Resurrection. 178 10 A Treatise of examination before and after the Lord's Supper. 187 11 A Treatise of God's fear. 194 12 A Treatise of Hypocrisy. 200 13 A Treatise of Anger. 204 14 A Treatise of Blessedness. 207 15 A Treatise of Fasting. 210 16 A Treatise of sending the Holy Ghost. 216 17 A short treatise of prayer, upon the words of the Prophet joel, chap. 2. ver. 32. alleged by Peter, Acts 2. ver. 21. 236 THE THIRD PART: Wherein are contained these Sermons following. 1 THE first Sermon, of Quenching the the Spirit, upon 1 Thes. 5. ver. 19 241 2 Of murmuring, on Exod. 16. v. 2. 249 3 Of Zeal, reve. 3. v. 19 255 4 Of a Good name, Prou. 22. v. 1. 259 5 Of Humility, Prou. 18. v. 12. 268 6 Of the education of children, Prou. 17. ver. ●1. 276 7 Of Repentance and true sorrow for sin, Acts 2. ver. 37. 281 8. 9 10. Of the heavenly purchase in three Sermons, on Mat. 13. 44. 287 11 Of Christian warfare, on Ephe. 6. ver. 10. 11. 307 12 Of divers Christian instructions, on Psal. 16. 316 13 Of flying ill company, Idolatry, and Sweareing, on Gen. 42. v. 9 12. 14. 15. 21. 332 14 Of the mutual duties between the Ministers and the people, on Heb. 13. ver. 17. 339 15 Of the Confession of sins: how many kinds of Confession, how truly to confess, and the necessary use thereof, on Pro. 28. 15. 359 16 Of the first effect of Christ's cross, what is meant thereby, how rightly to profess this Doctrine, the love that we should bear thereunto, the joy that ariseth therefrom, on Gal. 6. ver. 14. 15. 363 17 Of the latter or second effect of Christ his crosses which is the power of Christ's Resurrection, how and by what means men are made new creatures, on Galat. 6. ver. 15. 370 THE FOURTH PART: Wherein are contained certain Meditations on divers portions and parts of Scripture. 1 MEditations on the. 119. Psal. 381 2 Meditations on Pro. 4. vers. 13. to 23. 609 3 Meditations on Prou. 14. ver. 5. 6. 7. 8. 622 4 The sum of the Epistle to the Hebrews. 627 5 A brief sum of Ecclesiastes. 628 THE fifth PART: Wherein are contained godly instructions for the due examination and direction of all men, to the attaining and retaining of faith and a good conscience: reduced into divers Chapters and common places, as followeth. Chap. 1. OF Christian Admonition. 629 Chap. 2. Of the Form and Rules of Christian Admonition. 631 Chap. 3. Of Adultery and youthful affections. 635 Chap. 4. Of Affection. 638 Chap. 5. Of Affliction. ibid. Chap. 6. Of Anger. 641 Chap. 7. Of Angels. ead. Chap. 8. Of Baptism. 642 Chap. 9 Of Covetousness and the desire of Riches. 643 Chap. 10. Of Care, covetousness, and Contentation. 644 Chap. 11 Of our general and special calling. 645 Chap. 12. Of conference and godly wisdom in the government of the tongue. 647 Chap. 13. Of the Church. ead. Chap. 14. Of the confession of sin. 649 Chap. 15. Of Conscience. 650 Chap. 16. Of censure and correstion. 651 Chap. 17 Of ceremonies, things indifferent, and of turning Christian liberty into unchristian licentiousness. 652 Chap. 18. Godly Meditations concerning Christ's power against Satan, love to the faithful, and how he is our wisdom, righteousness, holiness, and of our communion with him. 654 Chap. 19 Of Death and judgement. 656 Chap. 20. Of the shortness of our life, and the Meditation of Death how profitable. 659 Chap. 21. Of dullness of spirit and of feeling. 662 Chap. 22. Of Catechizing and instruction of youth. 662 Chap. 23. Of Examples, and how we must not sin upon Example. 666 Chap. 24. Of Examination of ourselves, and of all things by their issues: and how to govern the eyes. 671 Chap. 25. Of the Exercises of Religion, Fasting, etc. and of the careful use of the means at all times. 673 Chap. 26. Of the Government of the Eyes. 675 Chap. 27. Of Faith, justification by faith, of justice, and just men, and of Feeling. 678 Chap. 28. Of Fear. 682 Chap. 29. Of Friendship, Familiarity, Family, and Fathers. 684 Chap. 30. How to profit and examine ourselves, when friends forsake us. 685 Chap. 31. Of Godliness, and by what means we must draw near to God. 689 Chap. 32. Of God's free Grace, justice, and Mercy, and how we may try our love to God. 692 Chap. 33. Of God's wrath, justice, and Mercy. 695 Chap. 34. Teaching us why we are specially to keep watch and ward over our hearts. 700 Chap. 35. Where is taught how we must narrowly watch over our hearts, and over our affections for many causes. 703 Chap. 36. Of hearing God's word. 707 Chap. 37. Of Humility and pride. 711 Chap. 38. Of hypocrisy and hardness of hart. 715 Chap. 39 Of Heresy and many corrupt kinds of knowledge, and how the Devil pestereth the Churches with evil teachers. 720 Chap. 40. Of the judgements of God, and how just he is in judgement, and how his promises and threatenings to Israel appertain to us. 722 Chap. 41. Of joy and Sorrow. 724 Chap. 42. Of injuries, offences and controversies. 727 Chap. 43. Of judgement and Folly. 731 Chap. 44. Of Knowledge and Ignorance, and how to seek God, and of Satan's Sophistris, etc. 733 Chap 45. Of Miracles, and how God worketh without, and with means, and how we ought to attend on the means. 736 Chap. 46. Of Magistracy or government. 739 Chap. 47. Of Matrimony, and of the Duties which belong to that state. 742 Chap. 48. Of the ministery. 743 Chap. 49. Of the ministery. 747 Chap. 50. Of God's promises, excellency, and truth of God's word, and how the wicked abuse Scriptures. 753 Chap. 51. Of Murmuring. 758 Chap. 52. Of patience under the Crosse. 761 Chap. 53. Of predestination, perseverance, and presumption. 764 Chap. 54. Of Prosperity and Adversity, and of grief, and of the Temptations incident to it. 766 Chap. 55. Of Prosperity and Adversity. 769 Chap. 56. Of Prophecy and Preaching. 770 Chap. 57 Of God's Providence. 773 Chap. 58. Of Prayer and Meditation. 775 Chap. 59 Of Repentance. 779 Chap. 60. Of Riches and their abuse. 783 Chap. 61. Of Sacraments. 786 Chap. 62. Of sin, and how to abstain from the least, and of iniquity, and the punishments thereof. 788 Chap. 63. Of Physic and Diet. 794 Chap. 64. Of Satan's practices, & of Schism and security. 796 Chap. 65. Of Parents, Education of Children, Governors of youth, and care of Posterity. 798 Chap. 66. Of God's worship, and of Religion true and false. 801 Chap. 67. Of Regeneration and Sanctification. 803 Chap. 68 Of the Sabbath. 809 Chap. 69. Of Thanks giving, and the right use of the Creatures. 812 Chap. 70. Of Temptation. 813 Chap. 71. Of Truth and errors, sincerity and contempt of the word. 817 Chap. 72. Of Witchcraft and unbelief. 821 Chap. 73. Of the word of God: and of the confirmation thereof by signs and wonders. 822 Chap. 74. Of good works, and our obedience to God's word. 826 Chap. 75. Of Zeal. 829 Next unto these follow other divine arguments, and common places in Religion, contained in 22. Chapters. Chap. 1. OF Conscience. 832 Chap. 2. Of Order how necessary in all things. 833 Chap. 3. Of hearing God's word. 834 Chap. 4. Who be Swine, and who be Dogs. 837 Chap. 5. Of unmercifulness. ead. Chap. 6. Of Works. 838 Chap. 7. Of Policy. ead. Chap. 8. Of special notes of a man truly righteous and religious. 839 Chap. 9 Of the Sabbath. 839 Chap. 10. Of Discipline and Excommunication. 842 Chap. 11. Of Means. 844 Chap. 12. Of divers names applied to the Devil in Scripture. 845 Chap. 13. Of the contempt of the ministery. 846 Chap. 14. Of shame and shamefastness. 847 Chap. 15. Of justification. 848 Chap. 16. Of Parables and Similitudes ead. Chap. 17. Of God's Providence. 850 Chap. 18. Of Seeking God. 851 Chap. 19 Of sin ead. Chap. 20. Of profit and pleasure. 852 Chap. 21. Of Christ's power. 852 Chap. 22. Of Temptation. 853 A Short Direction for the comfort of afflicted consciences. 854 Rules for an afflicted mind, concerning several Temptations. 855 Rules concerning the power and privileges of God's word. 857 A short direction for one troubled in mind. 871 Lastly, divers Letters, and a very zealous Prayer of M. Greenhams'. 881 EPIGRAMMA IN OPERA Pijssimi, & doctiss. Theologi. M. Ric. Greenham, labore ac studio. M. Hollandi, divini verbi apud Londinates Ministri fideliss. edita, post obitum Authoris, per F. Hering. D. Med. MEntibus afflictis, gravis haec afflictio cessit, Greenamum è medio tolli, qui saepè solebat Eregius mentis Medicus, solatia mira Dexteritate sacris virtus depromere chartis. Sicque pias animas vitiorum mole gravatas, Implicitas Satanae laqueis, misereque agitatas Infernis furijs, exemit faucibus Orci. Antidotos quippè hic varias, ac pharmaca norat. Coelica, & antiqui technasque dolosque colubri: Hinc tristes moerent mentes geminant que querelas, Quod mala permaneant Medico pereunte: sed ecce Hollandus pius, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respicit illas, Greenamumque loqui rursus post funera fecit: Alloquio & duros solito mule●re labores. Gaudete attonitae mentes lamentaque crebris Suspirijs, alijsque remissa relinquite, vester Grenamus praestò est vobis, pretiosaque secum Balsama in Elysijs portat nascentia campis. Floruit in terris olim Greenamus, in alto Nunc floret coelo, terraque virescere rursus Incipit Hollandi studio, curaque sagaci. Scilicet haec verae merces pietatis, ut ipsam Conculcet mortem, satanam, ruptisque Gehenna Aeteroum vireat vinclis, post fata superstet. IN OBITUM ET OPUS. Richardi Greenhami. NOn erat hic celebri Greenhamus stemmate natus, Ast pictate sua nobilitatus erat. Huius ego laudes si forsan fingere credar, Vita fiet testis, testis & istud opus. Vita fiet testis, cuius radiante nitore, Vtilitas populo, gloria nacta Deo. Testis & istud opus mira pietate refertum, Quod digito monstrat Religionis iter. A. R. ON THE DEATH AND WORKS OF MASTER GREENHAM. SOme skilful Carver help me to endorse The blessed stone that hideth Greenhams' corpse, Make me a tree whose branches withered been, And yet the leaves and fruit are ever green. The more the stock dies let them flourish more, And grow more kindly green than ●arst before. Set Time and ●nuie gazing at the ro●e, Cursing their ●ootlesse hand, and sliding foot. Let all the Graces sit them in the shade, And pull those leaves whose beauty cannot fade. Greenham, if this cannot thy worth descriue, That thou once dead, thy works are still alive, Would I might say thyself could never die, But emulate thy works eternity. UPON HIS SABBATH. WHile Greenham writeth of the Sabbaths rest, His soul enjoys not which his pen expressed: His work enjoys not what itself doth say, For it shall never find one resting day. A thousand hands shall toss each page and line, Which shall be scanned by a thousand eyen. That Sabbaths' rest, or this Sabbaths unrest. Hard is to say whether is the happiest. I. Hall. ANOTHER IN ENGLISH IN COMMENDATION of Master Greenham, and his godly and learned works, set forth by Master Holland, Preacher of God's word. green yet I am (may Greenham say) and green shall flourish still: Though World, Sickness, Death, and the Grave, on me have wrought their will, The Apostate world, me wore with grief, and troubles manifold, Whilst that I sought with all my strength, her pillars to uphold. Then Sickness came Death's Sergeant grim, my carcase crazed t'arrest, And Death at sheeles with gaping grave received me for their guest. But great Emmanuel marked, and smiled to see them take this toil To root, and race out Greenham quite: and gave them all the foil. My soul he plants in Paradise, there green to flourish aye, And charged the grave my body safe, to keep till the last day. And least Death should suppose on earth, h'had blotted out my name: He stirs up Holland's loving mind, for to renew the same. So that as ointments precious, my works on earth do smell, Refreshing poor distressed souls, whom Satan seeks to quell. Lo here the fruit of godly zeal, and zealous piety, In Greenham who triumphs against all Satan's tyranny. In spite of world, Sickness, Death, Grave, and all the powers of Hell, With godly Men, alive and dead, it always shall go well. F. Hearing. TO THE RIGHT WORSHIPFUL SIR MARMADUKE DARRELL, AND SIR THOMAS BLOOTHER KNIGHTS, SURVEYORS GENERAL FOR THE VICTVALING OF HIS majesties NAVY: Stephen Egerton wisheth increase of all true comfort in this life, and everlasting felicity in the life to come through our Lord jesus Christ. PVblius Virgilius (Prince of Latin Poets) being Donat. in vit. Virgil. demanded why he read the writings of old Ennius, made this answer, Aurum colligo ex Ennij stercore: that is, I gather gold out of Ennius his dunghill; meaning thereby, that though Ennius his Poems were not so exquisitely penned as they might have been, by Virgil himself; yet much good matter might be picked out of them. Surely (right Worshipful) if one heathen man could gather gold out of the writings of another, how much more may we (being Christians) gather not gold only, but pearls and precious stones out of the religious and holy labours of Master Richard Greenham (though not all polished by his own pen) being a most godly brother, yea more than a brother, even a most painful Pastor, zealous Preacher, and reverend Father in the Church of God, of whom I am persuaded that for practical divinity (which ought worthily to have the pre-eminence) he was inferior to few or none in his time. Wherhfore the same providence of God, which moved that faithful Minister, Master Gen. 6. 9 Henry Holland, to collect and publish so many of his worthy labours for the good of the Church, doth call and allure others to the reading of them; and namely you right Worshipful, who have showed singular kindness (as Naomi saith of Boaz) both to the Ruth. 2. 20. living, and to the dead: that is, both to good Master Holland while he lived, and to his desolate widow and fatherless children since his death. In respect whereof, she desired by my hand to testify her thankfulness to both your Worships, as it were by these two mites Luk. 21. 1. 2. of this dedicatory Epistle; which office of love to my dear brother deceased, and to his widow and children living, I do the more willingly tender to your Worships, because I am partly privy to your kindness and bounty, both towards them & towards others. The Lord give mercy (saith Paul) to the house of Onesiphorus, for he often 2 Tim. 1. 26. refreshed me, etc. The same might faithful Holland say, and the same may his widow and children say, The Lord give mercy to your houses and posterity, for you have often refreshed them; which being done (as I doubt not) in faith, and from love, out of a pure heart, shall be put to your reckoning, and brought in as a clear evidence, Mat. 25. 34. for a comfortable sentence to pass on your side in the day of the Lord jesus Christ: To whose most gracious direction and blessing, I commit you both, with the virtuous and Christian Ladies your wives, and whole families. From my house in the Black Friars, this third day of April. 1605. Your Worship's ready to be commanded in the Lord: STEPH. EGERTON. GRAVE COUNSELS, AND GODLY OBSERVATIONS: SERVING GENERALLY TO DIRECT ALL MEN IN THE WAYS OF TRUE GODLINESS; BUT PRINCIPALly applied to instruct, and comfort all afflicted consciences. Affections. HE used this trial of his affections; as of anger, grief, joy, or such like, in this manner: If by them he was made less fit to pray; more unable to do the good he should, less careful to avoid sin; then he thought Trial of affections. his affection carnal and evil, and not of God: but when his anger, love, grief, and other affections provoked him more to pray, and made him fitter to do good, than he thought his affections to be sent from God, as a blessing unto him. 2 God showeth us often in our affections, what we may do in our outward actions. 3 Some labour more for knowledge, less for affection: some more for affection, less How to labour for knowledge and affection. for knowledge: some busy themselves in Church-discipline, and are slender sighted in their privy corruptions: some be diligent to espy things in others abroad, and negligent to try themselves at home: but it is good to match both together. 4 Rare good things are pleasant, but by use they are less esteemed: and rare evil things are fearful, but by use they become less grievous. This comes to pass, because we rather bring with us natural affections, of joy, and sorrow, and fear, than spiritual Natural affections. meditations, which are only of the true joy and sorrow. 5 We must ever learn to suspect our own opinion and affection, when the case any When to suspect affection. See more in the title of judgement, sect. 1. thing concerneth us. 6 He said, that when for some causes natural affection deceived him: yet the ordinance of God caused him to do duties. 7 He thought it not good at table to be extraordinary either in joy or sorrow, unless it were for some special cause: but rather it were convenient, privately to a godly friend or before the Lord to power out our hearts, and after the example of joseph to make our affections known as little in company as may be. Afflictions. 1 HE thought all afflictions, to be puttings of him to God from slothfulness. Slothfulness. 2 It is a most certain thing in God's children, that the more their afflictions grow, the more their faith groweth: the more Satan striveth to draw them from God, the more they draw near to God: although indeed in feeling they cannot see somuch. Feeling. 3 Many can speak fair things in the ears of God, so long as they be in affliction: but afterwards they will speak evil things in the ears of heaven and earth. 4 He said to one complaining of sudden gripes and nips in the body, Of sudden ●eares Of sudden gripes and nips in the body, and fears in the mind. in the mind, that we should make our use of them: and though it were hard to search the particular cause of them, it was both easy and sure to attribute it to our failing in religion, in not doing some good which God required at our hands: or if we did it, because we were too ceremonial, and rested in the thing wrought. If we have failed in not doing, it may be the Lord calleth us to some thing to be done. Again, by these sudden fears and griefs, the Lord will sometime prepare a way to come unto us, not much unlike to a Prince, who before his coming hath a peal of guns as a warning piece, and then we are to meet the Lord with prayer: for now is the time, now is the fit opportunity of praying, because the Lord will shortly pass by us, and therefore we must stir up ourselves. And having prayed▪ it is good to make an holy pursuit after him, as laying a godly claim to the promises of God, not in particular, but in general: for who knoweth, but the Lord, what is good in particular for our salvation. Here he showed by his own example, to commend the use of prayer, how he being once feared with deceivable and grievous visions, called to mind (being alone in the dark night) the unbelief of the Disciples on the Seas, where our Saviour Christ was asleep: then he asked his own soul whether he had prayed or no; or whether in prayer, he made not some haste out of it, as being desirous to Prayer. be rid of it. Then considering that he gave himself to God, who was the Lord of the night as well as of the day; of darkness, as well as of the light, he prayed again, & to the praise of God he spoke it, he slept more quietly than before, after he did so strive in faithful prayer. 5 In afflictions we must search the cause: first by ascending to God, then by descending In afflictions to descend into ourselves, and to ascend to God. Deut. 30. 1. 2. 3 4. Simile. into ourselves. First, we must ascend to God, pleading guilty, craving mercy, and not stand quarreling with the malice of men, or hatred of the devil against us: for as it were no good wisdom for a man, condemned to die, to make any long suit to the jailor, or to the executioner, (for they be but under officers, & can do nothing) but he must labour to the judge, who can either reprieve or release him: so it is no good policy to stand about Satan in our temptations, who doth all by constraint & restraint under the Lord: but we must go to the principal, that is God, in whose hands are both the entrance, the continuance, and the issues of our sufferings. Secondly, we must search ourselves, how far either reason is unreformed, or affections unrenewed: knowing that the devil himself The devil cannot hurt us, till we have hurt ourselves. can never hurt us, until we have hurt ourselves. And look in what measure our reason is corrupt, or our affections disordered, in that measure are we weak, and easier to be overthrown of men, or of Satan: and in what measure our reason is sound, and our affections sincere, in that measure we remain invincible. Before, and in all we must pray that the spirit may be given us, that we neither add nor detract, that we go not too far, nor come too short. 6 If God bestow good gifts on a man, it were good to feel some cross to seal and season The cross doth seal and season God's graces in us. them in us. If God give us food and raiment, it were good to be exercised with some cross. 7 He that will have comfort in his trial and travels, must have a good conscience, a sound cause, and must be sure that he hath used and doth use sound, discreet, and loving Three things in all trials. means. 8 We must not like fools stumble at the cross, but profit by the grace offered to us in it, by repenting our former state passed, and by giving thanks for our state present, and fearing our state to come. 9 It is a great corruption in men, to be more grieved when the cross privately toucheth Public calamities must affect us most. themselves, than when publicly it concerneth the whole Church and commonwealth. 10 Being in great pains and crosses which he suffered, he said, Blessed be God that I suffer no more: for the Lord that in mercy layeth this affliction upon me, might justly punish me in my soul and body, and cast me into hell, and as soon have taken away the life of my soul and body, as this thing. 11 To one complaining that his afflictions were extraordinary, he answered: It is Extraordinary affliction in appearance. not so, for your afflictions are far inferior to your sins: and therefore howsoever it seemeth to you to be an extraordinary affliction, yet with God it is but ordinary, or less than ordinary. Besides, this is a dangerous temptation: for it will bring you to this conceit, that you shall reason thus in yourself, that an extraordinary cross must have an extraordinary comfort, and therefore you must look for some wonderful and strange consolation, whereby Satan will move you to contemn, or at least not so to regard ordinary consolations, which have helped others, and may help you, & by this means breed in you such unthankfulness, that before you are aware, an extraordinary affliction shall be sent indeed. 12 He that will suffer great things in persecution, must suffer small things in peace, and they that will suffer of Papists, must suffer of Protestants. Anger. 1 THis is a good trial, whether our anger be spiritual or carnal; if our anger hinders See Affections pag. 1. not some other holy action, but stirs us up to good works; if it hinder us not to pray with liberty of mind; if it interrupt not our meditations; if we do not omit the doing of any duty to the party offending us; if we can deal with others without peevishness, than our anger is spiritual, and will comfort our consciences. 2 He was ever most grieved and angry, yet in love with them whom he tendered most in the Lord, and who had given him most credit, by submitting themselves wholly to his ministery. Angels. 1 TO one, ask how the Angels of God watch over us, he answered: we are rather Psal. 91. Heb. 1. to pray for the experience of their ministery unto us, than either to describe it, or prescribe it. This is sure, if we be God's children and walk in his ways; the Angels of God do watch over us, and yet all see it not, and when they see it, it is by the effect of their ministery: for though their ministery be certain, yet the manifestation of it is extraordinary. Atheism. 1 A Certain man being a Papist, though not so grounded as he desired to be, took a view of the life of Papists, if it were as glorious in truth as they pretended; which when he found not, he turned himself to the Protestants, and looking into their conversation, he found himself not contented, until in the end he met with Familists, in whom he so stayed himself, that he grew into familiarity with their doctrine. The first principle that they taught him, was, that there was no God: This boiled much in him, so that he began to add conclusions to this precept on this sort: If there be a God, he is not so just and merciful▪ as they say: if there be no God, there is neither heaven, nor hell; or if there be any, the joys are not so eternal, nor the pains so continual, as some have taught: Why then do I sell my certain pleasures in this world, for uncertain pleasures A Papist became a ●amii●st and so an Atheist; and his end. in the world to come? This devilish illusion so far prevailed, that he stole an horse, for which he was apprehended, imprisoned, arraigned, & condemned: but, by the providence of God, he conferring with a godly Minister, confessed himself an Atheist: whereupon suit was made and granted for his reprieving until the next Assize, in hope of his conversion, in which time, he would willingly grant all general truths taught him, with liking of his teachers, but could not by any thing be brought from his Atheism. The Assize following drew near, he is to be executed, the place is assigned, the person needs must be executed, who when he should be turned from the ladder, cried thus, For Christ's sake stay my life: whereupon he spoke these or the like words: Well, let the world say what they will; doubtless, there is a God, and the same God is just for ever to his enemies, and everlastingly keepeth his mercies with his children; now turn me over: and so he made an end of his speech, and of his days. 2 He feared rather Atheism than Papism in the Realm: for many having escaped Fear of Atheism to increase rather than Papisme. out of the gulf of superstition, are now too far plunged and swallowed up of profaneness, thinking either that there is no God, or else that he is not so fearful and merciful, as his threatenings and promises commend him to be. Calling. 1 A Certain man afflicted in mind, began, through the temptation of The mistiking of our ordinary callings how dangerous. Satan, to mislike his calling, and changed it, afterward he thought this calling & that calling to be unlawful, and so was almost brought to mislike all. He felt on a time a great pain in his leg, and being desirous to go from his bed to his table for a book, he could not, his leg remaining sore: Then remembering that it was said in the Scripture, If thy foot offend thee, cut it off; he strait way laying his le●ge on a block, and taking a hatchet in his hand, stroke off his leg, not feeling pain, the veins being so torn, he could not but bleed to death, how be it he died very penitently: so dangerous a policy, & so perilous a temptation is it, to leave our callings as things unlawful. Meditations in labour. 2 A godly Gentlewoman said, that even in her ordinary labour, she tasted oft of as heavenly meditations, as if all things ordinary laid aside she had given her whole mind to attend upon the spirit of God, in quietness of study. She also said, that we are like children, who need not once to be bid to ask things necessary, but twice to be thankful for mercies received. 3 As in marriage, though the parties met in the flesh without any sanctified means, to Marriage. assure themselves to be joined of the Lord: yet if God afterward give them grace to live holily in their meeting, he showeth that not only their corrupt meeting is pardoned, but that now their meeting is blessed: so if entering into a calling for want of gifts and affections, we have no assurance at the first, of a warrantable calling: yet if God afterwards furnish Entering into a calling without gifts to discharge it. us with able gifts, and sanctify us with pure minds, he doth not only show us that our former sin is pardoned, but also that he is well pleased with our calling whereunto he hath so blessed us. 4 No trouble should hinder us in our calling, unless it be in a case of mere ungodliness: for if for every trouble, or for many troubles, a man may forsake his calling, he should be out of all, for every calling hath both lets and troubles. 5 To one that asked his advice, whether he might avoid the doing of a thing whereunto he was called, because he felt corruption in himself, he said: In avoiding society you should cover, but not cure your infirmities, and though you depart from men, yet you cannot go out of yourself. 6 Unto one that was willing to change his feat for the corruption of the place where Change of places. he dwelled, he said: Wheresoever he purposed to live as a Christian, the cross would follow him, because that Christ would follow him, and because on the earth are some good men, and some evil: but when we come to heaven, all would be good, and therefore there shall be no trouble. 7 He said he never looked for a better estate than that wherein he was, but often prepared himself for a worse. 8 Whensoever we are out of our place and calling, Satan hath a fit occasion of temptation. Care. 1 WHere there is an immoderate care of outward things, there commonly is Immoderate or distracting cares. Matth. 6. little care of inward good things: for if one have inward good things, they so content the persons that have them, that they labour not much for outward things: if they want them and desire them, the careful seeking of them bringeth a godly neglect of outward things, 1. Cor. 7. 30. 31. Censures. 1 IT is a marvelous thing that many will make more of a small infirmity in another, How blind many be in themselves. although that they see, that the whole course of their life is truly to please God; than they make of gross sins in themselves, notwithstanding they take no course at all in their life to please God. Conference. 1 BEing desirous to speak to the profit of others, he said, that he observed such a silence in men, as none could well break into it, & often such a liberty of speech, as A dead silence in meetings. none can take hold of, to turn it to good; he observed the cause of such silence, to be some great grief, or some deep meditation occupying the mind, or some deadness of spirit, or some worldly shame, or some desire to speak, and the Lord staying the speech, or the carelessness in them that should hear it, in that they do not desire it: The remedy against this is either in humility to ask some question, or to speak somewhat, and not to give place to such deadness. 2 In the most abrupt and disordered speeches of men, he thought God disposed them for his profit, & though presently reason could prompt no reason, why they should speak so, yet long after it would. He was much affected with the fact of josias, who would not be moved with the * josias harkened not to the words of Necho, which were of the mouth of God. 2▪ Chro. 35. 22. speech of wicked Pharaoh, but entering battle was slain: whereupon he would say, that no man was so good, but the Lord would sometime let him fall into some evil, for his further humbling; and no man so evil, but the Lord did convey goodness into him at sometimes, to make his condemnation the greater. Conscience afflicted. 1 A Certain man some years afflicted in conscience, said, his continual agonies were as great as the pains of a man ready to die, and that he felt so small comfort in God's countenance, that he would willingly have suffered his body to have lived in burning fire until the appearing of Christ, so he might then be assured of God's favour towards him, yea his greatest comfort was this, that though he should be in hell, yet he hoped therein of God's favour to have his torments mitigated with them that suffer The godly afflicted consciences fear to displease God. least. In all which troubles notwithstanding no world of reward, no terror of tyranny, could cause him willingly to do the least thing displeasing to God: whom when the Lord released, he would comfort himself in Christ, saying, that the devil would take the advantage of his sorrow, to make him unthankful in good things. 2 We are either as a Prince or as a peasant, either most mighty above all Princes, or A good conscience, how sweet and comfortable Prou. 15. 15. most vile among the sons of men. If all the monarchs in the world withstood us, our own consciences comforting us, we ruled above all. If the vilest vassal in the world rise against us, our own heart condemning us, we seem to be most miserable of all. 3 He said, howsoever men might deal with outward matters, yet when griefs and fancies grew in the mind and grieved it, nothing could surely cure them, but only the The word cures the conscience. word of God. 4 Having to deal with divers humbled consciences, he would mislike them that would not abide to tarry the Lords leisure, but they must needs be helped at once, even by and by, as soon as they heard him speak, or else they would then think far worse of him than ever before, notwithstanding the good report had, and the good opinion conceived of him: for besides that, he that believeth maketh not haste, this is a coming rather as it Esay. 28. 16. The true Ministers of Christ never cure nor comfort the sick hastily, as wizards do. were to a Magician (who, by an incantation of words, makes silly souls look for health) than to the minister of God, whose words being most Angelical comfort not until, and so much as it pleaseth the Lord to give a blessing unto them, which sometime he doth deny, because we come to them with too great an opinion of them; as though they were wise men, not unto such as using their means, yet do look and stay for our comfort wholly from God himself. 5 Being asked how in the examining of our consciences for sin, we should find out the special sin, he said, that could not easily be done (for who doth understand the errors of his life) but by oft examining of ourselves, by acquainting of ourselves with our To find out our special sins. own estate, by earnest prayer that God would reveal us the sin, by oft hearing and reading the word, by marking the most checks of our consciences, and reproaches of our enemies, we might be led to the nearest sight of them. 1. 2. 6 Unto one afflicted in mind he gave this comfort: first, if you have knowledge, be 3. 4. 5. 6. thankful for it, and desire the Lord to give you faith: if you have faith, which undoubtedly you may have, though not rightly discerning yourself, you presently perceive it Faith without feeling. not: you must wait on the Lord for feeling of it: for many times he exerciseth faith with temptations, before he sends feeling. And though it may be you shall ●arrie the Lords leisure long, yet surely he will give it you in time. In the mean time assure yourself, that the greatest faith is when there is least feeling. It is easy for every one in glorious feelings, and joys unspeakable to believe: but when a man feeling no sensible comfort in the Lord, can notwithstanding believe in the Lord, and by faith wait on him; this man's faith is most great. 7 After some effectual working of God's spirit in us, most commonly (in many) not Causes of deadness of mind. long after comes deadness and dullness: against this evil we must first search the cause, whether it be for some evil thing done, or for some good thing not done, for leaving some mean of salvation unused: whether for some sin seen, but nor repent of, or some sin 1. 2. repent of, but not sound, or for unthankfulness. Secondly, use the remedy, please not 3. 4. yourself in it, but rouse up yourself as from a slumber, which willingly you would shake 5. off from you: call to mind the special and greatest mercy of God, use the means. Thirdly, in the means offer thyself unto God, waiting humbly, and patiently for the time of deliverance, neither esteeming too much nor too little of the affliction. 8 When one was troubled in mind, he gave him this comfortable note: That although How it comes to pass▪ that Gods graces are more sweet unto us at our first entrance into regeneration, than after. it came to pass, that after some travail in the new birth, God's graces were not so sweet, and our sins not so sour and grievous unto us, as they were at our first entrance into regeneration, but we are now weaker in less assaults, having afore been stronger in greater temptations: we are not to despair: but to consider from whence this gracious progress did come, namely of God, and not of ourselves, who showed himself more favourable in the beginning, both because he would not discourage us newly coming unto him, and for that we forsaking ourselves, with a godly suspecting of our weakness in the least temptations, did fly unto God's help by prayer: who in wisdom can hide himself under a cloud, partly for that he will look to see some trial of strength at our hands, coming to some age in new birth; partly for that now we less forsake or suspect ourselves, no not in greater temptations, and so presumptuously trusting to our strength, and staying ourselves with our own staff, we do not call to God for help; and not calling, do not obtain; and not obtaining help, we take the foil in the conflict, that the Lord may make known unto us, that notwithstanding our proceeding in Christianity, we are still but men, and God alone is God. 9 He said to one troubled in mind for a secret and small sin, I do not so much fear A conscience touched for small sins. this sin in you, as the policy of Satan by it, either in that he will not stick to show you the less sins, & hide from you the greater; or else by the quick sight of your secret and small sins, to cast upon you an open and gross sin of vain glory and privy pride. 10 Afflicted consciences must not dispute too much against themselves, for their own actions, for that being displeased with their own persons, they cannot be pleased with their own doings. 11 He told in love, this observation and experience; when any came with a troubled How to proceed in comforting the afflicted. conscience for sin, wisely to discern, whether they be meanly grieved with a general sight of their sin, or whether they be extremely thrown down, with the burden of particular sins; if so they be, than it is good at the first to show that no sin is so great, but in Christ it is pardonable, and that there is mercy with God that he might be feared: so 1 on the other side shewiug the mercy to come from God, but so as they are nothing fit to 2 receive mercy, unless they feel their particular and pricking sins. But if their sorrow be more confessed in general things, than it is good to humble them more and more, to 3 give them a terror of God's justice for particular sins: for experience doth teach, that this is the best way to obtain sound comfort, both to see our sin, and to be humbled to see our sin, because often, men will more readily acknowledge greater sin they have been in, than that less sin they presently lie in to be humbled, that being thoroughly thrown down, we may directly seek Christ, and keep no stay, until we have found comfort in him, who then is most ready to free us from our sin, and to comfort us with his spirit, when we are most cast down with our sins, and most fear them. 12 If the health of body be such a thing, as is rather with comfort enjoyed, than in Our joy in the holy Ghost we cannot express. Philip. 4. Rom. 14. 17. words to be expressed, how great is the peace of conscience and joy in the holy Ghost, which may be tasted, but cannot be uttered. 13 There are some which have peace neither with God, nor with themselves, as desperate heretics: some have peace with themselves, but not with God, as secure sinners: some have peace with God and with themselves, as repentant Christians. 14 We must learn to pity them that are cast down in grief of spirit, though they be A threefold pealce. Psa. 41. 1. also pettish; for it is an easy matter when one seemeth much to be quiet with God, to be in peace with men, who often hinder our quietness with God. Again, we little know how great their desire is to feel peace, which when they cannot feel, presently they are made To bear with impatiency of the sick. impatient: and yet see this was in David the man of God, who found in himself, this diversity of affections, which we so much wonder at, and speak of in the children of God in our days: he divides himself as it were into two parts, Psal 43. 5. he thought himself sometime very strong in God, again at another time so cast down, that he would on no side lay hold on any comfort in the world: yet more than that, he was tumultuous and fretting within himself. And therefore learn this, thou that art unmerciful, to stay thy impatiency, behold this thou that art afflicted, to stay thy grief, and say not, oh, David indeed was humbled, but I find another quality in myself; beside, I am pettish, I am uncomfortable and unquiet with them, with whom I live; for David was both impatient and pettish. Here also learn of David for thy mind to wait on God, for faith delivereth both from grief and anger, and causeth comfortable waiting, and not to make too much haste, but to possess our souls in patience, until God perform his promises unto us. 15 It is an usual temptation to afflicted consciences, to persuade them, after some free A sweet consolation for weak consciences, after their often fals. Rom. 11. deliverance, that they are not to look to be delivered again, because as the Lord hath been very liberal, so we must not weary and make tedious his bountiful dealings with us: but we must know that the gifts of God are without repentance, and the Lord hath manifold deliverances in store, which is as impossible by use and often receiving to waste, as it is the Lord himself should be deceived: he will surely make an end of his own work in us, and that for his own glory, which as he hath appointed to be endless in our deliverance, so the means thereunto are also endless: and therefore yet and again, we are to learn against our unbelief the unmeasurable treasure of God's goodness in our salvation, yea, when we seem as it were to be in a whirlpit, and to be carried with a violent grief and gulf of troubles, we know not whither, and are constrained oft to dive and plunge down (the waters of affliction running over our head) yet the Lord will recover us, and set our feet in steady places if we be cast down, so we can but scraule up again: if we be resisted of Satan, so we can but kick against him, if we can but open our lips and accuse his malice before the Lord, there is sound hope of comfort to be found of him. Covering of infirmities. 1 GOds children cover many infirmities in others under one good gift: the ungodly bury many good gifts in others under one infirmity. Confession of sins. 1 HE said unto one troubled in mind, that we should not much be troubled in light things, but that rather in griefs we should make known our hearts unto God, Simile. To power forth our griefs into God's bosom. than devour them privately: for if in carnal sorrows we find some ease when we make things known to our faithful and loving friends, as to our parents, or to our brethren, much more are we to think it an ease to our spiritual griefs, if we power forth our griefs into the bosom of the Lord, who is most faithful to conceal, most loving to take pity, and most able to help us in all our griefs whatsoever. 2 He observeth that men would make known many sins and infirmities, and yet retain one which is the most secret, and oftentimes the most chief; as Moses had many reasons of his tergiversation, and yet there was one secret reason, and that the greatest, Not to hide any one of our sins. which he would not utter. Where observe the great mercy of the Lord, that though he might have been displeased, especially after so great promises, for his refusal, vet he rather pardoneth this one infirmity of fear, that forgetting his manifold good things, would press him with this one want: and therefore after many reasons, the Lord vouch●aseth to handle very gently his privy sore, and to salve it on this manner. Nay Moses, there is one thing that thou fearest most, and that is thine evil entertainment with Pharaoh, and the revenging of his blood whom thou shedst: but let not this stay thee, for they are all dead. This answer seemed to take away the greatest argument of tergiversation, though it was least known: for presently upon this comfort he takes his calling in hand, wherein also is to be noted, that how fearful soever man is in respect of himself, yet when God enableth, and encourageth him, we see he shall be invincible, as Moses against Pharaoh himself. Concupiscence. 1 ONe ask his advice how he might best avoid concupiscence, he said to him, 1. 2. that a continual examination of ourselves by the law; a reverent and daily meditation 3. 4. of the word; a painful walking in our honest calling; a holy shaming of our 5. selves, and fearing of ourselves before our friends; a continual temperance in diet, sleep, 6. and apparel: a careful watching over our eyes, and other parts of our bodies; a zealous 7. jealousy to avoid all occasions of person, time & place, which might nourish concupiscence; 8. a godly frequenting of persons, times, & places, which may breed in us true mortification; 9 together with an humbling of ourselves, with the shame of our sins past, with 10. the grief of sins present, and with fear of sins to come: lastly, a careful using of fasting, 11. prayer, and watching, when need required (for he still recommended a religious fasting:) these are the means to mortify concupiscence, which being wisely, and in some Fasting. convenient time used with moderate exercise of the body: if they do not prevail, it is like that God doth call a man to the holy use of marriage: howbeit, it is to be observed, that Marriage. in watching and fasting we are not to prefix certain set times, this day, or that day, but then to use it when God calleth us unto it by fit occasion, without the which care the often use of these exercises will breed a want of reverence of them. 'Cause good. 1 THere is no greater enemy to a good cause, than he that by evil means doth both handle and maintain it. 2 He said that men must profit by this, if having had good causes in hand, they have had ill success: because herein it pleaseth God often to deny that unto us justly, which men deny unto us unjustly, either for that he correcteth some sin, wherein they live, or else for that they used not prayer, but trusted too much in the means, and not in God. Of natural Corruption. 1 HE observed this experience in himself, that when he would not do a thing that Neglects in any occasion of doing good. was good, than his own reason and the devil would easily teach him an excuse: Lord forgive us this corruption. 2 He thought by nature all men to be Papists, heretics, adulterers, etc. until God renewed The spawn of all sins in every man. them, so that if all heresies, Papistry, impiety, were ceased among all men, yet if a man be left of God, he hath in himself sufficient matter and spawn to breed, revive, and to renew all kinds of sin. Despair. A particular faith. 1 HE observed this policy in Satan, that to make men despair, he would make them argue thus: I have no faith in this and that particular. And contrarily, to train men to presumption, he would make men argue thus: I have a general hope and faith▪ and therefore I d●●●●● not but my faith is ●ound in every particular: both which are hurtful. 2 When we distrust Gods promises, let us set before us the example of his mercy Examples. done to others, that we may be the more assured to obtain faith: and when we begin to presume, let us set before us the examples of God's judgements, that we may pray for humility. 3 Many despair of help, because of their own unworthiness, as though there were ●o hope of God's mercy unless we bring in our gift, and pawn in our hands to him: but God is most free in his mercy▪ therefore let no thought of unworthiness ke●pe thee from him▪ Simile. this were to disered it the Lords mercies, and to bring in credit our merits, and rather to bind the Lord unto us, than us unto him: but if our sins be great, our redemption is greater; though our merits be beggarly, God's mercy is a rich mercy: if our case were not desperate, and we past hope of recovery, our redemption should not be so plentiful: but when all seems to go one way, when heaven and earth, the Sun, the Moon, and the Stars go against us, then to ransom us, and to make a perfect restitution, is to draw something out of nothing; even as in sickness, to have either little danger, o● in great danger, deliverance by present means is nothing: but in extreme peril, when physic can do nothing, and nothing maketh for us but the grave, then to be rescued from the grave, and to recover our life from the pit, is redemption. Death. 1 AS we must think of life as being content to die, so we must think of death as being content to live: And they are as well to be liked of, that measurably fear A measurable fear of death commandable. death, as they who joy so much at it; because they that moderately fear death, have this in them more than the other (which is also allowable by grace and nature) that they tremble at God's judgements. 2. He said, be never durst desire to die, howsoever his continual crosses did afford him small desire to live: therefore he feared and forewarned men of these kinds of wishes, because Wishes of death evil. often the Lord heareth a man in judgement, though in some mercy, and when he wisheth this or that affliction▪ he layeth it on him, so that after he cannot do that good to others, which to his own comfort he might have done. 3 To one that said she feared death, he said: As I would have you to think of life, as being content to die, so think of death as you would also be content to live: and as for the fear of death, I like as well of them that measurably fear it, as of them who so joy at it, for I hope and like well of them also. Howbeit I see not this in those, which is in them, and which is a thing both allowed by grace and nature, that is, that they tremble at God's judgements. You will say, that notwithstanding you see not why you should not fear death▪ seeing you find no comfort in life: to which I answer, that your life hath not been without comforts, howsoever things gone are soon forgotten, though your comforts were not in the full measure hoped for, and it may be that plentiful measure shall be given you in death. But what if you should die in this discomfort? for my part (as I myself look for Master Greenhams' death. no great things in my death) I would not think more hardly of you, neither would I wish any to judge otherwise of God's child in that estate of death: for we shall not be judged according to that particular instance of death, but according to our general course of life, Not to judge of any man according to his state in death. not according to our deed in that present, but according to the desire of our hearts ever before▪ and therefore we are not to mistrust God's mercy in death, be we never so uncomfortable, if so be it hath been, before, sealed in our vocation and sanctification. Desire. 1 HE said, God looketh to the desires, not to the deeds of his children: and if we purpose to do good, howsoever we find ignorance, what, where, and when to do good, God will direct us in occasion, place and time, and in mercy will pardon our weakness, though we fail in the circumstances. Dispraise. 1 WHen any told a thing that sounded to the dispraise of a man, he (as not credulous in such matters) would make show to the carnal plaintive, that he was as one not hearing, and would fence off the matter a long time by causing him to repeat often his matter. Diet. 1 BEcause no particular rule can be set down how to amend excess and defect in diet, this were the best rule generally to be observed, so to feed, as that we may be made thereby more fit either to speak or hear the praises of God with more cheerfulness and reverence. Dreams. 1 A Natural dream, which cometh of natural causes, easily slippeth away: but if our dreams dwell longer upon us, and leave some greater impression in us, they may be thought to proceed either from God, or from the devil. And by these it is good to profit, if they be favourable, by thinking such a thing we might have, if we How to profit by dreams. were not unprepared for it: if contrary, by thinking and forecasting, and fearing such an evil, if the Lord be not merciful; because God doth often correct some sin past which we regarded not, or foreshows some sin to come which we were not afraid of: and an 1. A natural dream. evil dream doth show some evil in the heart, either in some sin already committed, or in some sin which may be shortly committed. If the dream be terrible, it is good to 2. A good dream. avoid all the occasions of that evil, and to give ourselves to prayer, and not to give too great credit to dreams, lest they weaken faith. The best is to be neither too remiss, nor 3. An evil dream. too wise in them, but to labour to profit by them, because the Lord by leaving such long impressions in us, doth as it were call upon our consciences not to pass them over without 4. A terrible dream. some use. 2 Being asked how one might avoid the sin of unclean dreams in the night, he Unclean dreams. said, first it were good to avoid all objects and wandering thoughts in the day, and security of praying against it at night. If these means did not prevail, we must then think that God calleth us to some more earnest repentance for this or some other sin before committed: See more in the title of Humility sect. 2. specially we are to beware of company, such as may stir us up unto evil; either labouring not to come into their company, or having just occasion, to do it with fear and with prayer▪ and doing this, not to tarry longer than godly occasion is offered. Distraction of mind. 1 BEing asked, why a man after sundry and laborious reading in his calling, being desirous by meditation to apply the things read unto himselve, was so much interrupted, and violently, suddenly, and unwillingly drawn into other conceits: he said, it was either want of preparing and sanctifying our hearts by prayer before we set upon so holy How we be hindered in godly meditations. an exercise, and therefore the Lord correcteth the pride of our ●●ts and presumption of our hearts, in being bold to work upon holy matters in our own strength or else for that we resting upon a general purpose of thinking some good thing, or at least not to think any evil, did not fasten our mind constantly or continually upon some particular object, but ranging up and down, as having some part of our affections, studies, and meditations void for some other matters, did not wholly & seriously set on the thing propounded to ourselves. The truth hereof may appear hereby, for that which the heart is thoroughly set upon, it is so attentive to, that it can be present to no other thing at that instant, especially if it be an hindrance to the thing taken in hand. Dullness. 1 HE said, after his great joys conceived of some effectual working of God in himself, Deadness and dullness. he most commonly not long after fell into deadness and dullness, and thereby was humbled: so that until that he was prepared with some new grace from God, and had received some new mercy at his hands, he was very unfit to perform any service unto God or men. 2 Deadness of the spirit, is the grave of many heavenly graces. Doctrine. 1 BEcause in reading of examples we restrain duties to certain persons, and wring Rules concerning doctrine drawn from examples in Scripture. our own neck out of the yoke, or else we chiefly tie the mercies of God to them, and think they appertain not to us; it is good to learn certain rules whereby we may know when the use of the doctrine is general, and when particular, which is set down in singular examples. Three rules are to be observed: first, if we read of any thing in particular, we are to search whether in some other place in the Scripture, the something is not set down generally, that is, whether that which is commended, or discommended in some 1 proper person, be not commanded or forbidden to all: if it be, than the use of that is general, not particular: but if it be a particular precept enjoined to some one, and no warrant found in the word of that to be done of another; than it is a thing personal, proper to some, not general appertaining to all. The second rule is, that wheresoever there is a general 2 equity of a thing, there is a general practice to be had, howsoever we see it set down but in particular. The third is, wheresoever by the scope of the place there appears a general 3 drift, either by something going before or coming after, though the present place seemeth to be particular, yet there is a general use of the doctrine to be gathered out of it. Exercise of religion. 1the wicked not daring openly to profess iniquity, redeem times secretly As Nicodemus. john. 3. to commit it: so though we have not the strength to profess religion publicly, yet let us redeem times secretly to frequent the exercises of godliness. 2 As it is but a small pleasure, so long as we are in the garden, to be delighted Simile. with the smell of herbs, unless we gather of every kind some to carry with us, that so we may have the benefit of the garden, though we be far from it. And as it is but a small comfort to be ravished with sweet odours, so long as we are in the Apothecary's shop, and afterward to want them: so it is but a flattering joy, nay rather a Of starting joys and affections to the word which some have, while they are in the Church. starting joy, no longer to be affected with the word and religion than we are in the Church: therefore we must gather here and there, that may work on our affections when we be far from the place where they grew. 3 We must use all exercises of reading, hearing, conferring, praying, singing and meditating: but we must not tie the working of God's spirit to any one particular. Experience of our corruption. 1 WE shall never be brought hungerly to seek after Christ, until we come by See before of corruption in C. the last precept, to see and feel our natural corruption, where of we must not only have knowledge, but experience also, as S. Paul had, Rom. 7. Now whereas the Papists say, that this corruption is a sin in the unregenerate, but ●●t in the regenerate; we say it is a sin in both. I say a bare knowledge hereof is not sufficient: for even the knowledge of our corruption is not without the corruption of a privy pride. Faith. IT is harder to believe in the abundance of worldly things, than it is in the want Hard for the rich to believe. of them▪ for these things are, as it were, veils set betwixt God and us, they stay our sight in them that it cannot pierce to God. 2 As the arm being sound knit to the body, receiveth pith and strength Simile. from the body to resist all evil, and to draw all good things unto it, and being but out of joint, and the sinews which did knit it to the body being loosed, it hath no such force to perform duties: so our faith being the means spiritually to join us unto the Lord, we Faith sound how needful. 1. joh 5. 4. receive strength so long as it is sound, both to resist evil and accomplish good: but if it decay, and fall as it were out of joint, than we cannot draw that full strength from the Lord, for our defence and strength which we were wont to have. 3 When one asked him, whether we first received the spirit or the word, to the working The spirit comes by the word, Gal. 3. 2. yet is he the first cause of our faith and love to the word. of faith, he said, we first receive the spirit; howbeit to feel our faith we must necessarily receive the word. And although the smoke, in respect of us, do first show that there is fire hidden under the ashes, yet there was fire before the smoke came: so though the word first make known unto us our faith, yet sure it is that the spirit of God was given us before our feeling wrought this mightily by the word. As he that had but a dim sight to behold the Serpent in the wilderness was healed, as well as he that saw perfectly: so he that hath but a weak faith in the son of God, shall never have his salvation denied him, Zach. 12. 10. Smile. Family. 1 SO often as we be asked of the welfare of our people, wife, or family, we ought to Our care for our family. take it as an occasion whereby God stirreth us up to pray for them, to give thanks for them, and to examine our own heart, what means both in presence, and absence, we have used for their good. 2 Care in superiors, and fear in inferiors, cause a godly government both private and public, in family, Church, and Commonwealth. Feeling. 1 THough a man have knowledge, yet he may want faith: though he have faith, yet because many evils come between, feeling immediately doth not always follow, nor after feeling joy, nor after joy practise. Feeling. 2 We can do but little good to any body, except we have a feeling pity and compassion of them. 3 If any be afflicted in mind for want of feeling, he must distinguish between God's How to distinguish between God's spirit and his graces in us. Simile. spirit and his graces in us: for his spirit may live in us when his graces are dead in us, Psal. 51. For as by some extreme sickness life may be within one, yet it cannot be felt of the sick body: so in some great temptation, the holy Ghost may be in us, and yet we not feel nor find his presence. Howbeit, as by breathing never so short we discern life: so by the actions of the spirit, he it never so little, we may judge of the life of God in us. 4 Such as for want of feeling be loath to pray, must learn, not to tarry to pray till they find feeling, but offer themselves up into the hands of jesus Christ, and so humbling Prayer without feeling. themselves before him, pray on, and continue in prayer of faith, though not of feeling. 5 Though we feel not the spiritual joy which we should feel, yet let us not be too much cast down; so that our conscience tell us, that we are ready to withdraw somewhat In any case take heed ye draw not carnal joys into the place of spiritual joys. from our outward pleasures, for want of this inward pleasure; and that we have not prevented or smothered out these spiritual joys, but are grieved that we have them not, and wait for the time to feel them: for of all things we must beware that we draw not into their steed carnal joys, and so drive as it were into exile the working of God's spirit in us by them. 6 A certain man complaining that he was comfortless for want of feeling, receiveth this answer: Oh brother be of good comfort, we hold Christ by faith, and not by feeling. Fruits of faith. 1 ONe being courteously faluted, and worthily commended of a Gentlewoman, who said, she heard a very good report of him: he answered her, the like have I heard of you: but God make our after fruits of his spirit more effectual than the former, or else we shall not answer the glory of God and good opinion of his Saints conceived of us. 2 There are two workings of God's spirit in us: the one inferior, which bringeth but some fruit of the spirit, without any special fruits of grace: the other superior and more Two works of God's spirit. certain, when the spirit worketh an infallible sanctification: the first may totally be darkened and fully quenched: the other hath but a particular Eclipse, and in measure may be dimmed, as it was in David, Psalm. 51. but this is not finally quenched. As God made man so that he might fall, though afterwards he had mercy upon him: so he regenerateth us so, that we may fall, so as afterwards he may raise us again, and will. And it is fearful enough, that there may be such particular decays of grace in us, as after sin, to feel less comfort in the word, less fear of sin, less care of well doing, less zeal in praving, less fruits in the means: so that all our actions are turned to be bitter, which were sweeter unto us then any worldly increase unto the worldly man, or honey can be Evident tokens of true sanctification to them that love it. These are evident tokens of the sanctifying spirit, to love good, because it is good; and to hate sin, because it is sin: the more we grow in gifts, the more to hunger, the more to complain of our unworthiness: the more being humbled 1 in ourselves, the more meekly to judge of others: when we are most quiet with all things, 2 then to think ourselves least quiet, and then most to fear ourselves: so to feel the graces 3 of God in us, as that yet our sense and feeling is not lessened, and to fear and quake 4 at the first degree and motions of sin; not lest they fully quench, but lest they cool 5 the heat of the spirit in us. Here, I say, let us not forget to fear, for if it be so, that thou 6 being the child of God, canst not finally fall, yet consider how will this grieve thee, if thy sin break out to the dishonour of so loving a Redeemer? or though he keep thy sin from flaming out, yet that thou shalt feel such a burden in thyself, or such vile corruption or matter as shall cool the heat of all God's graces in thee. Falling into sin. 1▪ IF any doubt concerning this question, (whether the child of God might fall often into one and the same sin) these cautions and distinctions are to be observed. 1 First, whether the party be generally called, or specially touched: if he be but Cautions concerning a relapse. generally called, as all common Christians professing the Gospel, it were an easy matter to slip in that state. Secondly, if the party be effectually called, it is to be inquired, whether he be but a babe in Christ or no, or whether he be come to some good growth 2 in Christ: for that if he be but a novice, he may twice fall so. Thirdly, we must observe, 3 if he be now grown to some good age in Christ, whether the sin committed be a thing known unto him, or if he know it not to be a sin, he may doubtless slip into it. 2 When we consider how Noah, Moses, and others fell in their latter days, and how the most excellent men have fallen, we must earnestly pray, rather that the Lord would take us out of the world, than that our life should bring any offence to the Church, or slander to the Gospel. Fear. 1 Be never afraid of leaving good undone, lest the Lord suffer you to fall into the contrary evil. 2 He thought when he had no fear nor grief, he could not profit. 3 Beware of immoderate fear, which rather hinder the certainty of saith, than beat Immoderate fears. down the security of the flesh, and which be the readiest means to pull God's wrath upon us, in that they be the fruits of unbelief, and such as would tie the grace of God promised, to the present danger and deliverance out of the same. The mean and middle path is, that we should fear and forethink of evils to come, not as thinking that of necessity they must fall upon us, as though God could not, or would not deliver us from them, but as they, who being guilty in this one, desire to submit themselves to the hand of God, and acknowledge themselves heirs of God's justice or wrath in this or that evil: yet so as we meet with the Lords mercy, who is both able and willing even than most of all to assist and deliver us, when we most fear, and through this godly fear are reverently humbled under the hand of his Majesty. For if natural parents know then to mitigate the stripes of their correction to their children, when they see in them a mild & meek submission of themselves, under the hand of their authority, and yet so fearing them as Governors, To submit ourselves to God's hand, acknowledging that he may justly confound us, yet desiring to meet with his mercies in Christ jesus. but upholding with mercy as fathers: if they have that wisdom, by so much to make their hand in correction the heavier, by how much the Child to be beaten is the stubborner; we must then think this merciful wisdom and consideration to be much more in the Lord, from whose brightness the parents have received these sparks. 4 He said, that to win any, or to continue any in the fear of God, he would give no such things which he loved not, but such things as he loved most dearly, that they might know it to be a gift of love, and not of fashion. Feast. 1 IN our meetings and feastings, we are to look to ourselves; if good speeches be used, To cherish the fear of God in men. we must be thankful; if evil, sorrowful; if things not merely evil, not greatly to torment ourselves. Friendship. 1 THis advise he gave, that it was good to discern of them whom we much receive into our company, lest we lose the credit of the Church conceived of us. For although many seem and show themselves to be well disposed, yet because there be so many corruptions in our nature, it is heavenly wisdom to discern of men; wherefore Noscitur ex comite qui non cogno citur ex se. Psalm. 1. it is good for us to consider with what soundness of judgement, and power of true knowledge they do speak: first look what sight they have of inward corruptions This humility teacheth true wisdom, and the sight hereof would cause us to seek after Christ and him Crucified. For many, who have a little confused knowledge, will much be talking, 1 Rules to discern such as we receive. into our society. but for want of this knowledge they are not so sound. Secondly, we must see how ready they are by their soundness of knowledge, and feeling of inward corruptions, to do good to others with cheerfulness, and to speak of the infirmities of others with compassion and grief; for many for want of this sanctified knowledge, will rather bitterly and openly declaim against the infirmities of others, then either wisely admonish them, 2 or brotherly pity them. 2 He said, the best way to have comfort in any of our friends, was to pray for them, A true token of love. and that he never had more joy in any, then from them whom he most prayed for, and in them most when he prayed the oftener and vehementer for them present or absent. for this is a true token of true love to pray for them whom we love. 3 Though he was most severe to his friends and kindred, so long as they were not reconciled to God: yet once being wearied with one, he shut up the matter with this sentence; It is wonderful, that divers hearing the same word of God spoken, one should believe, and another should not believe: but I am rather to thank God that I believe, then to search o●t a reason, why another doth not believe; and as I am to be thankful for myself, so I am to be pitiful to others. 4 Like as natural men do well by natural wisdom: so we ought much more to be stirred up to do well by spiritual wisdom. It is commended ●or special wisdom Society. in our Saviour Christ, john▪ 2. that he did not committee himself unto ●l●●●●●, because he knew what was in their hearts: So it is a special token of w●sedome in us, on the contrary not to commit ourselves unto all men, because we know not what is in their hearts. 5 He rejoiced to see his friends, but he was humbled, in than he rested so much in that joy, that he forgot to do them good to their salvation, or to receive good from them to his salvation, which he thought he should do, and to be his duty. 6 His love ever grew to a man, as he knew the man to grow in godliness: he said, that if he had once seen any effectual work of God's spirit in any man, h●e could never but hope well of him: If graces decayed, first he was grieved, and then his love decreased in him. Grace of God. 1 HE feeling on a time the grace of God assisting him in a thing which of himself he despaired of, said: Oh how easy are the ways of man, whilst the Lord doth govern him, and how is he beset as with a hedge of thorns, when the Lord doth not assist him. 2 As we are careful to use the means of our salvation, so must we wholly refer the blessing of the means to the grace of God: neither, as some do, think that we can obtain Perseverance in the use of the means. or continue the graces of God in us without using the means, (for that is but a dream of fantastical spirits) neither, as the manner of some is, so to trust to the means, as neglecting to pray for the grace of God in them: which is but a preposterours zeal of such as are not rightly instructed in the way of their salvation. 3 It is a profitable note to observe, when extraordinary gifts of God be for our good, and when for our hurt. If our extraordinary blessings drive us more carefully to seek to Extraordinary gifts. the ordinary means, than it is of God's mercy: but if they slaken our care in the ordinary means, and puffing us up with a spiritual pride, cause us to rest in them, than they are for our further condemnation: as if God bless us marvelously without prayer in any thing, if we are driven more to prayer by it, than this is of God: if it cause us to leave prayer, it is perilous. 4 There is nothing so precious as God's grace, which changeth the face of heaven and The pollution and power of sin. earth: and nothing so vile as sin, which openeth hell, and staineth the earth, and shutteth up heaven. 5 As of all gifts, the gift of God's spirit is the dearest, so the loss of it is most dangerous: The decay of God's graces how dangerous. for besides that, we know how few taste of it, and with what pain they that have gotten it keep it, and with what hard brunts they that lose the graces of it recover them again, we may conjecture the greatness of the loss, by our experience in other things: they that have been in reputation for their riches, & are become bankrupts, are grieved Simile. and ashamed; how much more than should their grief be, who by the riches of God's graces have been comfortable to themselves, and honourable among others; and now by the decay of those gifts, have lost both the sweet joy and peace in themselves, and their credit with God, and in the conscience of the godly. 6 Some rejoice so much in the hearing of good things preached, that they forget to be humbled for their wants: again, others always looking on their wants, walk not thankfully for God's graces received: The mean way is the best, so to rejoice in the grace of God, that we be humbled for our wants, and so to mourn for our wants, that we praise God for his graces. Good works. 1 AS it argueth great height and willingness to sin, when men fearing to sin in the day, redeem, and steal time to sin in the night: so it showeth a great height and willingness to godliness, when men being not sufficiently contented to do good in the day, stretch their well-doing even to the night also: wherein they show themselves to be free from vainglory, that none seeing them, yet they do good for the love of God, and not for outward things. 2 A man may truly judge himself to be truly willing to do any good, when he strives all that he can, to do it, although he cannot do it as he should. Grief for sin. 1 WE cannot heartily be grieved for that sin in another, whereof we have not made great conscience in ourselves. 2 The things that are evil, and grieve us, so far as we see them with grief, hurt us not. 3 Seeing a woman lamenting for the sins of the people, he said unto her, (not purposing to cause her to cease from so good an action, but admonishing her to look to her Three rules to try our sorrow for the sins of other men. affections) you shall well try your heart, said he, if this sorrow for sin be first bred for your own sins, and from yourself proceed to the sins of others. Again, the measure of your mourning must be agreeable, and proportionable to the sin. Lastly, your grief must so be for the person, as you may be moved rather to pity and pray for him, than to hate and despise him. 1 4 That is true sorrow and grief for sin, which neither can by outward pleasures be 2 stolen away, nor by continuance of time be taken from us, but only in Christ. 3 5 Because great, natural and worldly sorrow and joy, will cause a man to break his sleep at midnight, he would try himself whether sorrow for sin, or icy in salvation had caused him to do the like. 6 His greatest sorrow was, when he spoke of some good thing, that was not in himself, Trial of our joys. and the greatest joy he had was in the contrary. 7 As by nature we are long and hard to be brought to be grieved for sin: so being Two extremities of joy and sorrow. once down, we are hard to get up, and to rise out of grief again. For two extremities attend upon us; the one to be grieved and feared too little; the other, to ●e grieved and feared too much: the one makes us secure, and the other dead and dull. To meet with these two, it is good in time of joy to think what judgements ●aue befallen us heretofore, what may befall us hereafter. In time of humbling we are to consider what mercies we have received, and what mercies are stored up, and ●●rrie for us again: and surely▪ no one thing makes grief more to waste us, than the forgetfulness of God's mercies past, and doubtfulness of God's mercies to come: and nothing doth more strengthen our new temptations, than the forgetfulness of God's judgements past, and the carelessness of them that are to come. Though mercies succeed mercies, yet the sea of God's mercies is never drawn dry, if we claim hold of them by our faith and former experience. Hardness of heart. 1 THe cause why men's hearts are hardened now adays, may be this in part, because they see as great gifts of learning, tongues, and civil life in Papists, and heretics, as in God's true servants. Even as the cause of Pha●●●hs obstinacy was this, that being willing to be dece●ied, he would not obey the Lord, because other Sorcerers in Egypt could do (as he thought) as great matters as Moses and A●ron. 2 To one that complained of hardness of heart, he said: You must wait for comfort, and know, that you can now no more judge of yourself, than a man sleeping can judge of things which he did waking: or a man wandering in the dark can discern of bright colours: for as the one may while he waketh do excellent things, and yet now neither he himself knoweth of them, nor any other can espy them in him: and the other may be among Simile. flowers, and for want of light, can have no use of his eyes, nor pleasure in the objects: so you have done great good things whilst God gave you a waking heart to put them in practice, and the light of his spirit to discern his graces in you, though now you have neither the sight nor sense of them: and this is the thing which deceiveth and disquieteth many: they look for that discerning of themselves (when in them God's graces were more oppressed) which they had when God's spirit wrought in the sweetest and fullest measure in them: and because there is some intermission of the work of new birth, Note. they think it is a flat omission in them of the spirit of God. But as it is a token of a mind too presumptuous and infatuated, in time of dead security, to persuade ourselves still of that safety, for having those graces which sometime we had: so it is a sign of a mind abject, and too much despairing, to think that because that we have not even present ceiling of those joys, glorious and unspeakable which we have had; therefore we never had ●●●m heretofore, or that we shall never have them again hereafter. 3 Admonishing one to prevent hardness of heart in his child, by godly and discreet correction: he said, that because children incline often to the sins of their fathers, parents correcting, should in wisdom first consider, if it were not a sin before in themselves, Confer this with the 6. Sermon, concerning the education of Children. (which they gave them as it were) which now they are about to correct, and finding it so, that they should be humbled in themselves; and being humbled, proceed to correction, in prayer, in the fear of God, in wisdom, in love, and desire of their conversion, and in measure, as correcting their own sins, after a sort in their own children. For men begetting Children without regeneration, give a natural propagation of their sins, without some special blessing of God: and none in regeneration begetteth any with such gifts of nature, but unless they become new borne, they have no good thing in them. Heresy. 1 MEn be more grieved for murder and adultery, then for superstition and heresy; Harlot's are sooner reclaimed then heretics. because these be peccata rationis, the other, affectionis & actionis; the one goeth with a privy pride under colour of devotion, the other are ever apparent, and are accompanied with outward shame and confusion. 2 As the Gospel first began by simple Fishermen to be preached, but afterward being received in love, grew to the other more learneder sort: so, for not receiving the word in love, but having our ears tickling to new doctrine, heresies, and sects, (beginning now amongst We find this true already in our time. us but in the simpler sort, and ignorant men of the Country) are like to invade the best learned. And God purposing to punish the coldness of our age, can as well now send an heretical spirit, not only into the common people, but into 400. learned Preachers, as he did in times past send a lying spirit into the mouths of 400. Prophets. 3 Even as polygamy was not very hurtful to the Church, so long as it was within Lamech his house, and when it priest into Abraham's family, got great strength and prevailed much: So ill opinions are then less hurtful, whilst they are amongst the wicked and ignorant: but when they get favour amongst the learned and godly, they begin to be most dangerous. Heart. 1 THe heart is Gods own part, and that which must go to the Lord. Now as nothing might be employed to common uses, which was sacrificed by the priests under the Law: So the heart which is the Lords, must not be applied to any other use, than to his service. Haste, how it argueth unbelief: and of Watching and waiting. 1 NOthing more bewrays unbelief, than not to stay the Lords leisure: as chose, Watching and waiting on the Lord shows Faith: for those hasty and unquiet spirits, when they see not speedy redress according to their expectation, they either murmur in impatiency, or they will ease their grief by seeking undirect means. And sure as nothing in prosperity is a greater token of God's favour then to fear ourselves: so in adversity, this is a pleasant pledge of our patience, when we can wait and attend on the Lord, for the time, and the manner, and the measure of our deliverance. There be some principal properties of true waiting: 1 The first is, to wait in ourselves: for many will not outwardly murmur, and yet inwardly Properties of constant waiting on God. they boil and fret in themselves: and many will abstain from outward impatiency, which look to the inward estate of their hearts but a little. But it is good for us to begin here: for if there be a quietness of the heart, there cannot be any great disquietness 2 in the tongue, or in the hand. The second property is, to wait on the word. Many will say, they wait on God, and yet they are marvelous impatient, if ye charge them with impatiency: but weigh their waiting by the Word, and it will not abide the trial, it will not go for good. Look what Faith we have to wait on God, unless it be taught out of the Word, (which is as true as God himself) it is not found. Some will be content to wait on God, but it is not to have their obedience and Faith in the word, but to obtain some thing the sooner, which they desire. This is no true waiting, but to wait rather for our own profit, then for God's glory. Th● third property is, to corti●ue in it. 3 Every man by nature can wait for a while, so he may know a certain and definitive time of his waiting: but to offer our obedience in waiting, and not know for how long or how little we shall wait, this is the ●ainting of the soul: for if it were determined to us how many days, or months, or hours we should wait, the hope of the profit drawing near, and of a term drawing out, would sustain us: but to leave all moments, and conditions to the Lord, and to be in a continual service and expectation, this is hard for flesh and blood. We must learn to amend this fault, by considering how justly the Lord may suspend his answer▪ and helping of us, for that our sins are not sufficiently bewailed, or our faith is not sufficiently purified, or his graces not sufficiently wrought in us. The 4 fourth and last property is, to continue waiting with a kind of vehemency: keeping us from faltering or fainting in our hope, though it be long ere our suit be answered, or our danger be helped. To be vehement a while, or less importunate long, is little worth: but to have our affections h●to; and for a good thing, and not to slake the heat in long continuance of time, and not to be made remiss or dead in the suit of our desires, though no appearance of our deliverance appear, is hard indeed. And here to meet with an objection, we say, vehemency argueth faith, and vehemency bewrayeth want of faith. Faith, when no deferring of our desire doth break the power of our zeal: want of faith, when without all hope, we are greedy and ravenous to have our request, or else we cast all off. Humility. 1 Many deceive themselves with a bare opinion of humility: therefore this may be a true trial of humility, if we willingly suffer ourselves to be taught of our inferiors: Admonition. & if we can patiently abide ourselves to be admonished of our faults. 2 Heathen men were humbled by their dreams, we are not humbled by the Word: they that will not profit by God's judgements in others, shall feel them themselves. We have no claim to God's mercy offered in the Gospel, v●till we be humbled by the threatenings of the law. 3 We must be like children in three things chiefly, first, like little babes. Secondly, 1 how the faithful must ●ee li●● little children. ●2 1. Pet. 2. 1. like innocents. Thirdly, like them that are growing from childhood. First, babes are never quiet, except the p●p be in their mouth, or else having late been at it, they are well fed: so ought we still to desire to lie at the food of our souls, and to find unquietness in our souls, if we be long from it. Secondly, weaned children, though they are not without natural corruption; yet this corruption doth rather show itself by imitation, than by action: and if they do any evil, it is rather violent than permanent. Thus should we be, not making an occupation of sin, but preoccupated of sin; not forecasting patterns of sin, but bending our minds how we may not sin; we are violently drawn thereunto by another rather then voluntarily commit it ourselves. Thirdly, they that grow out of 3 childhood, do things beseeming manhood, rather than childishees: so though babish things both in life and doctrine become us being babes, yet having past our childhood, Heb: 5. 12. the Lord looks for more manly ripeness, both in knowledge & in holiness of life, though our perfect age be not consummated before the resurrection. As little children, whether in teachableness to good, or reformablenes from sin, are either wo●●e by a fair word, Simile. or alured by a trifling benefit, or awed by a check, or feared by a frowning look or stiiled by seeing another beaten before them, or else quieted by the rod: so if we be children, either the promises of God must affect us, or the mercies of God must allure us, or his threatenings in his word must awe us, or his angry countenance must fear us, or his correcting of others must humble us; or else the corrections of God upon ourselves, must pull us down. But as those children are of most liberal & ingenuous nature, who are rather alured with fair words, than driven to duty with the rod; so they are most gracious, which are most broken with the conscience of their unkindness, more provoked by the promises of God: then by all the curses, thunderings, and threatenings of the law: but they that are affected with neither, degenerate as yet from the affections of children. Hypocrisy. 1 He observed some, who outwardly lived an honest & civil life, yet lying hypocritically How the wicked often discover themselves in their death. in some sin, were constrained in death, or before, to utter it to their shame. Which kind of judgements are most necessary, that God might show himself to be God, and his threatenings to be true, that the wicked might less rejoice in their exceeding impiety, and that God's children might be raised from their security. judgement. 1 IN our most earnest matters we must be zealous over our own heart, and then especially Affections. examine and call to account our affections, because that in such a case there is either some special work of God, or else it is some notable work of the flesh, or of Satan. And whereas it is a pedagogy of the soul, that in all things we had need to ask the government of God, by his word and spirit, for that a man knoweth what he is, but not what he shall be in this or that action. When we cannot gauge the depth of our heart, we must impute it to want of prayer, and the not travailing with our heart how to do the things in wisdom. 2 Though all exercises of pure religion purely used, do both strengthen judgement What exercises 〈◊〉 〈◊〉 men & what f●rre v● affection. and whet up affections, yet reading, hearing, and conferring, do most strengthen judgement, and in part whet on affections. But praying, singing, and meditation, do mos● chiefly whet up affection, but in part strengthen judgement and understanding. 3 Being desired to give his judgement of a weighty matter, he answered: Sir, neither am I able to speak, nor you to hear, for that we have not prayed, indeed I may talk, and you answer as natural men; but we are not now prepared to confer as t●e Se● Psal. 119 vers. 116. children of God. 4 He fatherly exhorted men to labour for increase of judgement: first by reason, 1 then by example: by reason thus, without soundness of judgement, it is a more difficult Reasons to labour for increase of judgement. travailing for the child of God with his own heart to any fruit. Again, not being stayed in judgement, one shall be troubled to commit, and afraid to do many things, which indeed he might lawfully and comfortably do if he had knowledge. Thirdly, we shall not without good knowledge satisfy our godly desire in persuading or dislwading an●e, 2 for that we cannot do so assuredly, substantially and effectually, as we ought, and would 3 do. By example he exhorted men to consider of the Prophet David, in his Psalm ●19. he prayeth for knowledge, having no one thing oftener than this, Teach me O Lord thy statutes, etc. Sound joy. 1 THe more one tasteth of heavenly things, the less is his joy in earthly things: the Trial of our joy. more one feeleth earthly things pleasant, the less joy can he have in heavenly. Coloss: 3. 1. Phil: 3. 20. 2 We must in reading the judgements of God observe this rule: If any man will try conclusions against God's conclusions, he shall prove nothing in the end but himself to be a fool. And if he fail in his trial, by how much the more he might be admonished, by so much the more he shall be without excuse. There are many that fear (Psal. 14. 5.) where no fear is: but there are more which rejoice, where no cause of joy is. 3 Some joy every man must have, either carnal or spiritual: and therefore when Cain had lost his title and interest in heaven, he made himself a seat on earth: and when he had lost the harmony of a good conscience, his nephew Tubal was feign to invent Organs, that he might have some music and solace in outward things. And 2. Kings. 11. when the people could not have their own fond delights, Solomon causeth Apes, Peacocks, and such like, to be brought from Ophir for them. Men will have joy ●t they cannot have the more solemn melody by Art, they will have the common instruments of the Country. But the reason is, because the soul is mouldering, and the heart is p●rching dry. But let these sandy mouldering earthly hearts consider, that there is no secure nor true joy, which either time may lose, or death dismay, or the judgements of God make afraid. It is no sound joy that either will leave us, or we shall be glad to leave it as an unprofitable possession. 4 Many had rather part from all favour of God, then loose the grace of some witty jests. speech, which they have devised: but cursed be that merriment which respecteth not either duty to God, or love to our neighbour. Knowledge. THere are many who have a general knowledge of the Truth, but when it comes to particular practice, they are hindered with profits, pleasures, A general knowledge. and self-love. 2 They whose knowledge is in swelling words, and painted eloquence of human wisdom, being but a doctrine of the letter, in their death they are as if they knew nothing of Christ crucified: and whereof comes it, that there is so much preaching, and so little learning? but because men preach and delight to hear plausible novelties, to please the ear rather than the simple power of the Simile. Word to pierce the heart: they take the bone, and refuse the marrow: they are content with the shell, but want the kernel: and not only the law killeth, but also the Gospel: How the Gospel may be said to kill. that is, the letter of the Gospel being ministered without the spirit. Ask the wounded conscience, what comfort it is to hear that Christ died for our sins; Nay, ask if this gall not as much as the law itself, so long as it is rather conceived by reason, than received by faith. 3 He said, how after he knew God, he desired by prayer two things principally: the Love the Saints. one, that he might love the Saints: the other, that he might willingly and profitably behold the judgements of God on others: which as God in mercy had granted him, so he confessed this fruit thereof, that unless he had seen such judgements, he should have fallen into many troubles, which now through God's grace he had escaped, by seeing and hearing the causes of these miseries in others. For when he saw how God dealt with others, he searched his own heart, whether he had been or was such a man: he persuaded himself he might be such a one hereafter, and therefore he repented before God's judgements came on him, if ever he had done the like; And so by prayer and good means he was made more careful for falling into it hereafter. Love of the creatures. 1 THe love of the creatures hindereth us in good things, but the use of them furthereth us therein. God's children look to the spiritual use of those things, which the worldlings use carnally. 2 Then we have a sure testimony of our love to good things, and of our hatred to evil, when no punishment nor reward can either drive us from good, or draw us unto evil. Madness. 1 A Great cause of madness is impatiency of mind, or else the sudden wrath of God upon a man, for doing some thing against his conscience. Matrimony. 1 ONe may know whether his wife be brought unto him of the Lord by these notes. First, if there be any agreeing or proportionable liking each of other, and that in 1 the gifts of the mind, concerning their general calling, as zeal, faith, godliness; and also Notes of an holy marriage concerning their particular calling. Secondly, if they being thus consonant, do use good 2 means, as the word, prayer, and consent of parents in their contracts, and then the good order of the Church in their meetings, and if they use no charms, nor unhonest or unlawful means. Thirdly, that their hearts be sincerely affected to God's holy ordinance, 3 so that first they respect this end, to have a helper to God's kingdom, when each of them hath said in their souls, I will seek out one in whom I may see mine own image of faith, love, holiness, etc. that will help me to God's kingdom. Again, when they do not marry for riches, beauty, or such like outward things: but have a desire 4 mutually to do the duties which they owe one unto another. Besides, they must 5 have a desire to hasten the kingdom of Christ, by fulfilling, so much as in them lieth, the number of the elect: and using it as a remedy against incontinency. And so we see condemned 6 here all marrying of young men with old women, when there can be no hope of procreation. 2 Unto a gentlewoman that was afraid that her good will was suspected to her husband, If our own heart condemn us, no man can acquit us. being fa●re from her, in that he received not the letters she sent him, he said: If your conscience did excuse you, he could not condemn you, and God will make known your heart unto him: if your own heart condemn you, then can he not excuse you, no not although he thought very well of you▪ 3 As a loving husband will not take away his love from his wife for some particular Simile. wants, so long as she keepeth her love wholly and truly unto him: so the Lord will not cast off his loving kindness to us for special wants, or frailty in particular commandments, so long as we generally labour to please him. 4 When one asked him concerning marriage, whether it were good to marry; seeing sometimes, when concupiscence pricked him, he was moved to it, and some other time when he felt no such thing, he thought he might abstain from it: He answered, many See before title of concupiscence. come hastily into that calling, not v●ing the means of trying their estate thoroughly before; as namely, whether they by prayer, fasting, and avoiding all occasions of concupiscence, have the gi●t of chastity or no? Many use some of the means, and not all: many use all the means, but a small time: therefore it is good to use first the means, not part of them, but all of them: not for a while, but long. If so be that all these things will not prevail, attend upon the Lord's ordinance, and wait when the Lord shall give just occasion of using that estate, to his glory and our comfort. 5 He thought it to be a good ceremony for the father to give his daughter in marriage The father to give his daughter in marriage. before the congregation, if she either be a virgin or a young widow, to show that she made not her own match, but that she made it by her father's consent. And being asked how it should be, ●● t●● father were dead, he said, than he would not have the mother to do it in the congregation, but th●ught it good for the father in his testament, wisely to appoint some vicegerent to do● his duty. If any man do this rather at the appointment of the young parties, than at the appointment of the parents, it is an abuse. Now that there must Consent of parents. be in all lawful contracts the consent of parents, he said: first, children are a part of men's goods, as in job. 1. it appeareth, in that Satan having commission to set on the goods of job, did seize on the children of job. Secondly, if in the law a damsel might not perform her vow unto the Lord, her father misliking it: then much less, as it is probable, may a damsel perform promise of marriage to a man, her father misliking it. 6 He said, he could not away with such as would marry too soon after they had ●uried Second marriages not to be hastened. Est mul●er in●amis propter nuptiarum festinationem, si ante annum nubit. In authenticis justiniani, collatione quarta de nuptii●. their wives, but that it were better for abstaining a time, to show themselves humbled underneath the hand of God in that cross: and to testify that it was no light love unto the parties whom they loved in the Lord. For beside that, it is almost unnatural, to get another body in bed, before the former be rotten in the grave: it is a thing of evil report impugning common honesty, in that it may offer offence unto the friends of the parties departed, and give occasion to think that their love was but light, being so soon forgotten; ●s also for that it may give occasion of jealousy to the parties to be married, and to their friends, in that they may fear that their love will be as light and little to them, as it was to the other before. And although any set time for divers circumstances cannot be prescribed, yet usually a year were but sufficient for this purpose of abstinence. Meditation. 1 MEditation is the very life and strength of reading, hearing, prayer and Sacraments, without which they are made weak and unprofitable unto us. 2 Meditation is that exercise of the mind, whereby we calling to our remembrance What meditation is. that which we know, do further debate of it, and apply it to ourselves, that we might have some use of it in our practice. 3 In meditation two parts of the soul are occupied: 1. The memory. Remembering some thing heard or read. 2. The understanding. Gathering some other thing upon that which is remembered, as namely, in finding out the Causes. Fruits. Properties. 4 The work wrought in the affections is this, that they are framed either to love or hatred, hope or fear, joy or sorrow, according to the diversity of the thing which the reasonable part hath seriously considered of. For example, a man then meditateth on the word, when he so remembreth it and museth on it, that he goeth from point to point, applying generally somethings unto himself, and wisely examining how the case stands betwixt the Lord and him in those things, whereby he seeing what is like to follow upon it, hath his heart stirred up to put something in practice. 5 In hearing of the word with others, and reading of it by ourselves, we think we have to deal but with men, because those are but outward things, many men will carry themselves cheerfully: but there is nothing more tedious unto us, (without God's special assistance) Godly meditation painful. than by meditation to call ourselves to account before God's judgement seat for that which we have heard, and to deal with our hearts in good earnest for the doing or not doing of the things we have learned: and without hypocrisy to lay our hearts naked before God, accusing ourselves when we come short of any thing, praying also for grace therein, confessing our sins that we have been rebuked of, and craving forgiveness: acknowledging his mercy where we have received any thing, and begging for the continuance of it: and so to depart away either more humbled in ourselves, to avoid sin more carefully; or comforted in the Lord, to go on forward in well-doing more cheerfully. 6 A great company of men, ●●d even many prosessors, have an evil opinion of meditation, because (having purposed to pass their time in mirth) they fear if they should deal thus straightly with themselves▪ lest it would make them melancholic and heavy: upon which occasion, they will not so much as abide to be alone, nay in the company of False fears of melancholy. grave and sober men: and to keep them from thi●, some of great place are content to maintain jesters, etc. But if we will consider the profits which come to those, who use meditation, and the hurts which fall on them who use it not, we shall be easily persuaded to embrace it. Commodities of meditation, and hurts of the want thereof. 1 IF we meditate of those general rules which we have heard out of the word, we shall Psal. 119. I am wiser than my teachers. many times see more clearly into the truth of it, than he that preacheth, or at least more than he expressed unto us. For by the spirit of God we shall be taught to apply it more particularly to ourselves, than he did or could do, because we are most privy to our own estate. 2 Those that much meditate, become there by the godliest men, and most profitable to themselves and others: because meditation so increaseth knowledge in us, as that it especially breedeth good affections, and quickeneth them most, being begun in us, & by ou● affections we are carried to practise goodness in ourselves. chose, they which use not meditation, cannot attain to that knowledge, which otherwise they might have. For we see that a scholar of a most excellent wit, cannot attain to great learning, if he meditate not on the things read unto him; how much less can we which are dull and blind, concerning spiritual things? 3 Furthermore, the knowledge which one gets, whilst it swims in the brain, and is not settled in the affections by meditation, is but a vanishing knowledge. For if persecution befall us, or if heretics try us with subtle arguments, or if Satan tempt us, we shall be shaken from our former knowledge. But chose a settled persuasion of the heart, is hardly or not at all overcome. 4 Those who omit meditation, have their knowledge for the most part grounded upon Horat. lib. 1. E●ist. 2, other men's sayings and writings, and they bring themselves into this bondage, to believe all to be true that their writer saith, because they have not examined it. In v●●ba jura●● mag i●●. 5 Want of Meditation destroyeth the memory, and causeth men to trust altogether to their books: so as if they have time sufficient & store of books, they are able to speak with great admiration of the hearers, and yet of the same matters can scarce speak to Meditation helps memory. a private man tolerably to his edification and comfort, because he hath but spoken it out of the book, and not laboured to make it his own by Meditation, that thereby he might find out how to apply it to his own use, and the benefit of others. Want of Meditation takes away the use of knowledge. Rules for Meditation. 1 FIrst, let the word be the object, and beware of mingling it with men's devices, Psalm. 1. 2. 26. 119. 99 Secondly, hear, read, and confer much with reverence and diligence, else our Meditations may be erroneous, Psal: 119. 99 The Prophet was wiser than his teachers: therefore he had instructions and conference before his meditation. joshuah Iosh: ●. 8. 1 Tim: 4. 13. 15. and Timothy were commanded to read before, and then to meditate. 2 Meditate but of one thing at once, and at one time, according to the old proverb: Hoc age. 3 Though he who is come to strength of Meditation, can make his use of all places and companies: yet even these, and much more other, not grown to such ripeness, must be careful to choose time and place, and to sequester themselves from all lets, that ●ight carry them away, when they will give themselves to earnest meditation, as job did, who whilst his sons were banqueting, kept himself apart. And they are to use fasting, that they may bring themselves into the presence of God, and see into the depth of their own corruptions. 4 In meditating of a point, we must first travail with our judgement and affections, before we come to make use of it in our hearts. 5 We must know that there will never be sound nor abiding fruit of meditation, until our heart be sound and sincere, and dehorting others from sin, look that we ourselves hate it. 6 Before and in all we must pray that the spirit may be given us, that we neither add nor detract, that we go not too far, nor come not too short. 7 We must ever be mindful to be thankful unto God, when he blesseth us in our meditation; else we shall be buffeted in our next meditation. 8 Being often troubled suddenly in his deepest meditations with distractions of mind, he tried whether they were of God or not, in this manner: If they did either bring some evil things passed into his mind to humble him, or some good thing to comfort him, and make him thankful; or if they did instruct him in any thing to come, leaving an admonition in him to be circumspect, than he took them to be of God: but if they drew his mind from the things present, to rove and wander after other matters, he presently suspected it, and fell to prayer, to be established in his present calling, from whence his own How to help our sudden failing of our memory in preaching the word. corruptions and Satan went about to lead him. 9 He had often in his public ministery and private conference, a sudden failing in memory, so as by no means he could recover himself in those things he purposed to speak: in which case he used this remedy, presently to groan in his hart, and to humble his soul underneath the holy hand of God, not busily to stand troubling and tossing his memory, because he knew, and had often proved, that this was the best way to turn away this evil. 10 To read and not to meditate, is unfruitful: to meditate and not to read, is dangerous for errors: to read and meditate without prayer is hurtful. 11 The cause why our meditations and prayers are no stronger in the night, is because we join not with meditation the examination of our hearts upon our beds: which if we did in some truth, it would keep us from drowsiness, and want of reverence in our prayers; as well as worldly men are kept waking, by thinking on worldly matters. Here we are taught by David's example, when we want the more solemn and best means, to make a supply by often and sincere using of such private means as we can. ministery, Ministers. 1 WE must never be so moved at the reproaches of enemies, as at the not profiting of friends: that is, such as be, or aught to be the joy, crown, and glory of our ministery, for whom we have prayed, and with whom we have travailed for their salvation. For as these men alone give all the credit to our ministery in well-doing, so they do far more discredit it by evil doing, than all others, at whose hands we look for no such things. And for this cause we may not be so moved to see the common sort of people offend, because what marvel is it if they fail in duties, when others which are continually taught, do so often slip and fall? 2 Ministers should most frequent those places where God hath made their ministery most fruitful: they should herein be like the covetous man, that where they have once found the sweetness of gaining of souls, thither they should be most desirous to resort. 3 He feared much the preposterous zeal and hasty running of young men into the ministery; because as judgement, so also staidness, and moderation, use, experience, gravity in ordering affections, and the having some mastery over corruption, was needful The haste of young men to the ministry in him, that should teach others. And he observed the extreme in our age, to be contrary to that in the first age, wherein men being but slenderly brought up, it was very long ere they were used in the Church: but now education being bettered, they are too soon employed. Too hasty a trial must not be made of men's gifts to their hurt that use them, and that have the use of them. 4 If we ask, whether a man may not lawfully desire to be in the ministery or no? I answer, that in the ministery are two things; a work and a worship; a duty and a dignity. The work and duty to the glory of God, and the good of his Church, a man may desire: The worship or dignity, to serve our covetous mind, is not to be desired. It is good before we come to the complete function of the Ministry, there should be some training up by degrees in the schools of the Prophets, Acts, 20. We read of the training up of certain Disciples at Corinth, and at Antioch: Paul was first a Disciple, than an Apostle: joshua under Moses; Samuel under Ely; Elisha under Elias; Solomon under Nathan; Baruch under jeremy; Timothy under Paul; were trained up. And surely it is a divine policy, first, to be of the children of the Prophets, than a Prophet, them a Pastor. First, Christ calleth some to be domestical Disciples, Luk: 6. After, he sendeth them forth, Luk: 10. And then they preach most fully, when after his Ascension they had received the holy Ghost. Now if this order were in the Prophet's times, why should it not be much more in ours? In the commonweal, there is a training up of the Gentry, before they be installed into Magistracy. In the Court, no man at the first is admitted to the highest titles and functions, but according to their gifts & practice. In natural things, we will not commit our bodies to every Physician, & professor, but make inquiry after him who hath had the longest experience. Then it is good, first with joshua, Samuel, Elisha, Solomon, Baruch, and Timothy to be humbled; then with Moses, Ely, Elias, Nathan, & Paul to be honoured. For what age requireth this more than our heady old age of the world? Wherein young men are some what forward, and young men have younger judgements, younger affections, unseasoned speeches, and unseasoned speeches bring retractions, and retractions bring their discredit. Mirth. 1 WHen a Gentlewoman asked him if he were not sometime merry. Yes, saith Mirth. he, we are often merry, and sometimes we are afraid of our mirth. Mercies. 1 THe way to see the length, depth, breadth and height of God's mercies, is first with shame and sorrow to see the length, etc. of our own sins. Memory. 1 THe best art of Memory, is, to be humbled at God's threatenings, and comforted at his promises: for sure it is, that exceeding griefs or exceeding joys, leave great impressions in us. 2 The best art of Logic is to reason E converso, out of that saying of Paul; There is Temptation. no temptation hath overtaken you, but it hath overtaken others. And to say thus, There hath no temptation overtaken others, but the same may overtake us. This will teach us to speak charitably and profitably of other men's infirmities. Marks of the children of God. 1 THere be some notable marks to know whether our journey be to heaven, or to hell: first, if a man be so close, that he will not open his way whither he purposeth 1 How to discern and discover the 2 ways of men. to go, yet you shall sp●e out his intent, by observing which way his carriage is sent: if our carriage go after the flesh, to the flesh we shall come: if after the spirit, to the spirit we shall come. Secondly, if a man conceal his voyage, yet you shall discern him by his inquiry this way or that way: if he ask which is the way to Canaan, and where the way lieth in the wilderness, it is an argument he is going to the promised land. Thirdly, 3 albeit he would keep his journey never so privy; yet he is bewrayed, if when in hearing a man speak against his country, and dispraise his Prince and people, his blood beginneth to rise, he findeth himself grieved, and standeth in defence of his country: So, if when men disgrace God's word, speak evil of his Ministers, or reproach his Saints, we find ourselves moved, and not able to contain ourselves from reprehension: that is a token we are travailing towards heaven. Occasions of evil. 1 GOdly men are not in danger of gross wicked women: wherefore we must have a greater carefulness of ourselves, when we are in company of such as profess godliness. And so in all evils beware of secret and colourable occasions of evil, wherein some make a show of good, being guilty of great offences. Patience. 1 PAtience then possesseth the soul, whensoever all our outward wants are supplied Trial of our patience. by patience. 2 There are many who have set a press on their hearts, and purposed to exempt themselves from all grief: others eat up their hearts with grief, as the flesh of the body is eaten up with a corrosive, and so make themselves dull stones, rather than feeling members: Some eat up their hearts with grief. the mean is not to be too quiet, as without all grief; nor to be unquiet too much, as being without a God. pity. 1 THey are not to be pitied in their grief, which sorrow not with some grief for their sins. Povertie. 1 WE often want outward things, because we esteem no more of inward graces. 'Cause of outward wants. Murmuring. 2 It is the policy of Satan, to lay before us the great benefits which we want, to cause us to murmur for them, and to disgrace the present benefits which we have, lest we should be thankful. We must not desire to come out of the fire of affliction, until the Lord thereby have purified ●s, as fine gold, for his own use: but still think that the continuing of the cross, is the continuing of scouring away of some corruption. 3 The Lord oftentimes giveth his children no other riches, but his promise made unto them, which they must wholly depend upon, until the Lord seeing them ready for the Contentation. thing in the testament hequeathed unto them, shall in wisdom give them their legacies. 3 The Lord will have us to begin with good things though our beginning be small: the devil contrary. In evil things God would have us fear the very first beginnings: the devil contrary. Preaching. 1 IT is to be feared, that by reason of our long peace and ease, men's teaching will become glassy, bright and brittle: for that preaching is already grown so cold and so human, that the simple preaching of Christ doth greatly decay: & that the great peace & The simple preaching of Christ. 1. Cor. 2. 2. 3. 2. Cor. 4. 5. 6. 7. quietness which men have in themselves, shall destroy the power of godliness out of them. 2 If we preach things whereof we are not fully persuaded, or if we be persuaded of them, yet if they be not sound according to truth, they will trouble our consciences afterwards. 3 He observed that many would receive the word of God publicly preached with reverence, and being privately spoken, they made no such account of it: wherein men showed themselves not to respect the preacher of God and his word, but some other thing. And that some men (which was a foul sin, and worthy public reprehension) would Hypocrisy. hear a man willingly in the Church, and gainsay his doctrine at home. Wherein they bewrayed, rather that they heard for solemnity of place, more than for any devotion. 4 In denouncing the judgements of God, either privately to one, or publicly to more, the Ministers of Christ still ought earnestly and inwardly to be moved to pray, that that evil which the Lord foreshowed them by the word to fall on such sinners, might be turned Preachers must be far from wrath. 1. Tim. 2. 22. away: so far must they be from speaking in wrath. 5 Some Preachers do much inveigh against the body, crying out, that it is the enemy of the soul: when notwithstanding we are rather to nourish the body as the friend of the soul, for the exercise of repentance, and mortification, and sanctification: and on the contrary, The corrupt actions of the body proceed from the corrupt affections of the soul. the soul is the enemy to the body in using it to sin, for that there is never any corrupt action in the body, but there hath been first a corrupt motion and sinful affection in the soul. 6 He was always desirous to be in the place of public reading, praying and preaching, even of conscience to God's ordinance, were the Preachers never so mean. For if he spoke of judgement, he either increased (as he said) or confirmed his knowledge. If the speaker had great wants, even these wants did humble him, and made him to meditate inwardly To attend the holy ministery and Preaching of the word. of that truth, whereof the Preacher failed: in so much that sometimes hearing the wants, and then meditating of the truth, he could as well be enabled to preach again of that text, as if he had read some Commentary. Prayer. 1 WE cannot be dry in the graces of God, so long as we resort to Christ by fervent prayer. 2 If you will ask any blessing at God's hands, begin with craving his favour: Psal. 4. If you would avoid any cross, begin first with repenting and craving pardon for thy sin. Psal. 32. 3 He in all things would ask counsel of God by his word and prayer, thinking he could never well do good to others, unless he had also first done well to his own soul. And he observed, that taking in hand things more suddenly, he either was crossed in the doing of them, or if he had any present fruit, yet he saw it was not an abiding and remaining fruit. 4 It is good to use every night as soon as we awake, some exercise of prayer, or meditation, Prayer in the night. and to prevent the morning and evening watch in thinking on the Word. 5 He compounded with himself three times a day, to pray for those things which he Prayer in the day. preached, using also daily three portions of Psalm: 119. 6 They pray not altogether of fashion, who see their infirmity in praying, and are To see our infirmities and wants in prayer, and to be grieved for them. grieved for it: And they that indeed do pray only of fashion, do not see it: and this imperfection doth not so much displease the Lord, as the grief in us for our imperfection doth please him. And though it come to pass that God do cross a vehement prayer, and doth grant our prayer when we pray coldly, it is not either to make us to surcease from zeal, or to slip to coldness in prayer, (for that is the way either to heresy or profaneness) but to teach us that we must not on the one side, trust too much to the james, 5. means, as though we would tie God to our praying; and to encourage us on the other side to use prayer, when seeing the Lord hath heard us praying faintly, he will surely hear us when we pray fervently. 7 Sometimes in a good action, using good means with an upright heart, to a lawful end, if our prayers be unfruitful, and our labours want success: then let us remember, Secret corruptions may hinder success in good actions. that in all these there were secret imperfections, and that the Lords deferring is, that we being better prepared by humility to be thankful, he may grant our requests in richer manner and measure. 8 When one said to him after long conference and prayer: Sir, I have troubled you; Oh my brother, not so (said he) I never felt ill by well-doing, and if I may pleasure you, it is as joyful to me as any thing can be: for, for this cause I live. Praise. 1 Unto one that with many words disabled himself, he said meekly: O why do you so much seek your own praise? for it bewrayeth a privy corruption of nature, that by too open dispraise, desireth to stir up his own praise & commendations. Parents. 1 SEeing a godly man having his son in his arms, whom he loved tenderly, he Immoderate love of parents. said to him: Sir, there is the matter of your rejoicing, God make it the matter of your thanksgiving. 2 The Lord hath corrected the immoderate love of parents towards their Children, specially when it was grounded on nature, more than on the gifts of God: as we may see in Abraham, who so loved Ishmael; in Isaac, who so loved Esau; and in David, who so loved Absalon. Prosperity and Peace. 1 MEn ought to use all good means in the time of peace, and before troubles come: and yet, though (because outward things are as a vail to hide God's face from us) we cannot understand good things so easily in prosperity; or if we understand, we hardly have the feeling of them: we must therefore still use the means, in hope of that fruit and comfort that cometh in time of trouble, unto which time God often reserves our Feelings most under the cross. 2. Cor. 12. 9 greatest feeling, because it is the most needful time of help. 2 And if it be so that in our prosperity we have not used so the means, yet are we not therefore in adversity utterly to despair of comfort, because the Word was given for man's help, who needeth means, not to help GOD, who can comfort without means: neither are we to be out of heart, though our Conscience tell us that we have used the Means. means in some weakness: for the Lord pardoneth our infirmities, and crowneth our sincerity in them. 3 Brown bread and the peace of the Gospel is good cheer. 4 He said surely, that long prosperity will breed either heresy or security, or some The long prosperity of the Church. great adversity: and that howsoever men did little fear these plentiful days, yet when prosperity is full and come to repletion, there must needs follow some rupture, and the abundance of wealth must needs have an ulcer, to break out in one place or other. Rebuking or reproving of sin. 1 BEing asked how a man might reprehend, he answered: First, look that you have Rules for admonition. a ground out of the word for reproving: then look if it stand with your calling to reprove: Afterward, consider if some other man might do it more profitably 1 than you: then look before whom you reprove, lest you hinder the credit of 2 the party with his friends, and increase his discredit with his foes. And again, if by all 3 occasions of calling, person, time, and place, the Lord hath put you in this place to rebuke 4 sin; Consider, you must put on you the person of the offender, that as you spare not his 5 sin, because of the zeal of God's glory, so you press it not too far, because of compassion 6 to a brother; then look that with these your heart be right in zeal and love, and 7 so call for God's assistance, before you speak, his grace in speaking, and for his blessing after your speaking: If any thing be left out that might have been profitable, please not 8 yourself in it, but be humbled for it; though some infirmities be in you, yet shall they not do so much hurt, as God's ordinance shall do good. 9 2 We must rather win men with a loving admonition, then gore them with a sharp reprehension, that we may more easily work upon them afterward. A loving admonition. 3 If we think we may speak, we will speak too soon: if we think we may keep silence, we will hold our peace too long: when we much love the persons to whom we speak, we slack our zeal in rebuking of sin: if we be zealous against sin, we slack our love to the person. 4 We may rebuke publicly, a public offence of a private man on this manner: My brethren, such a sin hath passed from this place, the guiltless need not to be offended, the person guilty is to repent of it. 5 His manner was both in espying and reproving of sin, he would not always more sharply reprove the greater sin, nor more earnestly reprehend the lesser sin: but measuring the accidents and the circumstances of the sin, with the quality and degree of the sin itself, he did see that some appurtenances with the sin, did aggravate or extenuate it: So as a greater sin with some circumstances, he thought less to be reprovable, What to consider in reproving both little and great sins. and some lesser sin with some accidents, to be more condemnable: even as we see that the Lord did strike with death the man that with a high hand, did but gather sticks on the Sabbath, and yet not punished others so grievously, who of infirmity did more deeply profane the Sabbath. 6 By admonition we may win and save souls, and for want of due admonition, we lose and destroy souls. When we are admonished, we either deny the thing, or else we quarrel with the affection of the speaker, and find many faults. We had much rather have our consciences privily touched, than our names openly dishonoured: yet when we have chafed with our own shadow, and disputed with our own reason, it will come to How unwilling we be to accept an admonition. pass, that we shall speak reverently of him behind his back, whom we much gainsaid in words before his face. Neither for all this unpatient bearing of an admonition, must we leave off, or marvel too much at the little success of this duty: for either we sinned in the manner of doing, or in the want of wisdom: or we would too much have gloried in ourselves, if we had done good, or too much grieved with ourselves, if we had not done Motives to practise admonition. good; or we did convince judgement generally, or not observe the applying of things to their circumstances particularly; or we do all without love, or without prayer, and so though we plant and sow, God denieth the first and the latter rain to bless our labours. Again, we are to comfort ourselves under hope of time to come: for experience proveth, that some at the first receiving of an admonition most hardly, have after most profited by it: and others receiving an admonition very gently, have lost the fruits of it afterward very negligently. For many courteous natures are as soft as wax, sooner able to receive the Simile. impression of an admonition, but less able to retain it. Again, a more heroical nature, is as the harder wax not so soon admitting the print, as surely keeping the print being made. Many notwithstanding had rather sleep in the whole skin of their senselessness of sin, and therefore give entertainment unto flatterers, whom for a while they love, but afterward most grievously hate: for when a flatterer coming to have some booty is denied, he will reason on this manner: Sir, I did you this good, and therefore I deserve this pleasure. Nay rather he should say; I have not done good but evil: and therefore it is the mercy of God, that I lose the wages of my sin. For let us learn this as a rule of our lief, never to trust him Never trust him that will conceal a sin in us. that will promise to conceal a sin in us; nor again to mistrust him too much that will not willingly be admonished at the first. For as a furious or a phrenetical brain, can by no means away with him that shall lay any hands upon him, though it were for his profit: so, so long as we be in impatiency, we shall suffer no man to speak unto us, though it be for Simile. our good: but the lithargie of our mind being cured, we marvel at our former impatiency, and are ready to show ourselves thankful unto him that would have a care to draw us out of such a sin. Regeneration. 1 AS good natures do not help of necessity to regeneration: so evil natures cannot Good & evil natures. hinder God's purpose in calling, if the means with his mercy and blessing be purely and painfully used. Repentance. 1 SAthan under the colour of repentance, bringeth many into an extreme sadness, and Extreme sadness. strictness in using the creatures of God. Again under pretence of Christian liberty, and delivering of men from extreme griefs, he allureth them to an immoderate and an unsanctified mirth, and intemperate use of the creatures of God: so blinding judgement, he afterward corrupteth affection. 2 One complaining unto him for the not feeling of his corruption, which did sometime enbolden him to sin, and to add one sin to another, as to shuffle a little sin To defer sorrowing for some one sin unto the more general accounting time, who dangerous. under the pretence of a great sin, and to defer the sorrowing of one sin, until the more general accounting time, when we should sorrow for more and many sins, his temptation touching him on this manner: Why fearest thou to commit this one sin and this little sin, which is as pardonable by repentance as the former sins, which are more in number and greater than this, seeing thou mayst repent for this sin when thou repent●st for them all? He made this answer: In such a temptation, because Satan is very near, we are to tremble under the hand of God, to fear ourselves, to strive in prayer, and to mourn for the temptation, whereby Satan would cause us after not to dispute with it: and we be to suspect ourselves to be rather ready to add sin to sin, than to repent of any sin, howsoever Satan would blind us with a kind of repenting: and we must stay upon the power and help of God in jesus Christ. Reproaches. 1 HE said, although he was subject to many and grievous reproaches, yet two things Trial of our hearts in reproaches. did ever comfort him: the one, that his heart was well, and not evil affected to any man: secondly, that going alone, he could humble himself and pray to God, that the authors of such reproaches might be pardoned. Riches. 1 SOmetimes good outward gifts hurt the beholders, when they hurt not the possessors, A mediocrity. as we may see in the beauty of Sara and joseph: which thing ought to humble us in the desire of outward things, and to make us thankful for a mediocrity. 2 It is a just judgement that earthly riches do deceive our hearts, when heavenly riches A trial of the rich man's faith. do not delight us; that the outward things should carry us away, when heavenly things cannot so much prevail with us. Well, howsoever gold or silver go here on earth for the greatest riches before men: godliness is the greatest riches before God and Angels in heaven. Sacraments. 1 AS Isaaks intent being to bless Esau, hindered not the will of God in blessing of jacob: so the corrupt intent of the Minister doth not hinder the blessing of God in the Sacraments, it being Gods own ordinance. 2 After one had asked his advice for sitting, or kneeling at the Lords table, he said: As for such things, let us labour what we may, to do as much as we can for the peaceof the Church. Security. 1 Security is a forerunner of some gross sin, or of some great cross. 2 We must overcome our unwillingness & sluggishness betimes in good things: Delays. Trial of our dullness. and prevent delays at the first; because it is certain, the longer we delay, the worse. 3 There is a great corruption in our natures, which makes us most dull when we have most means. This ariseth either because when we have the public means more plentifully, 1 we use the private more sparingly: or because we do not so much esteem of the 2 means, ordinarily administered, as we do when they are less familiar unto us: or if the 3 Lord seeing us too immoderately desire the place where we are, denieth us the benefits and 4 fruits of the place to correct our desire: or for that we promised to ourselves too large a hope of freedom from many evils, by the means of the word; therefore it pleaseth the Lord to prove unto us, that they are nothing unto us without the blessing of his holy spirit. 5 Or this may arise from the temptation of Satan, who because he would make us discontent Change of place and calling. with our present estate and calling, and to hunt after new; therefore he showeth us all the inconveniences of the place present, and hides all the profits; and shows us all the profits of the place where we have been, or shall be, and hides all the inconveniences. Or because when we were the best in a whole town, and saw nothing in others but corruption, 6 we pleased ourselves, and provoked ourselves more to good things; and being among many good men, we make not so much of our goodness, and grow something secure, 7 and trust too much in the goodness of the place & persons. Or in that we like of ourselves well, when we are teaching and instructing others, and are more impatient of silence 8 in ourselves, and to be instructed of others. Or because we would still be getting praise by bringing out, but we are loath to store up treasures both new and old for time to 9 come, when as yet there is a time of both. Or we more see this, because the last complaint seemeth the greatest, though indeed we have suffered as evil; even as a man thinketh his sickness present to be sorer than any sickness past. The only remedy against this dullness is, continually by prayer, and by using the means to strive against it. Singing. 1 HE wished all men that would sing, that in singing they ever sing with affection and Affection and feeling in singing Psalms. feeling, or else have a mourning in their hart that they cannot do so. Coloss. 3. 17. Ephes▪ 5. sin 1 I● we go on still in sin, God will go on still in judgement: but if our hearts relent from sin, God will release his sentence of punishment. 'Cause of sin within us, occasions without us. 2 To a Courtier complaining of the occasions of evil, he said: Though you have occasions of sin offered, yet the cause of sin is still in yourself. 3 Because God worketh the sense of sin by degrees in his children, he suspected them, who at every sin named, would show themselves forthwith troubled. Sins be linked and chained one in another. 4 Sin is such a canker that it spreadeth secretly, and there is such a chain of sins, that he that yieldeth to one, draweth on another; grant a little one, and a great one will follow: wherefore as it is good wisdom not only to avoid the plague, but to eschew every little rag that may seem to carry the plague: so it is heavenly wisdom not only Heb. 3. 12. 13. Simile. to avoid gross sins, but all such shows of sins, as may draw on the other. And as we count it policy, not to go as near the rivers bank as we can, least suddenly (or at unawares we should slip in: so it is a spiritual policy, not to go too near sin, lest we be overtaken of it before we be aware of it. 5 It is our corruption to be scrupulous in sin, in the beginning: but when we are entered in a little, we run over head and ears. The trial of our state against any one special sin often assailing us. 6 This is a sure experience, whether the sin which hath often assailed us shall get dominion over us or not: if the oftener we are tempted, the more we are grieved, the more we strive against it, the more we labour for the contrary virtue, we shall shortly be conquerors over it. But if the first coming of sin wrought some grief in us, & the often coming of it, makes our grief the less, and causeth us to cease to use the means of with standing it, and to be careless in the contrary virtue, than it were to be feared that that sin in time should prevail against us, and that we should get no victory over it. 7 Though it is hard to find out our special sins, yet by often and diligent examining To know our special sin. of ourselves by earnest prayer, that God would reveal unto us our sins, by often hearing and reading the word, by marking the most checks of our consciences, and reproaches of our enemies, we might be led to the nearest sight thereof. 8 If Gods children are ready to slip in a moment; how much more dangerous is the How the godly fear sin more than external crosses estate of the wicked, who are willing to fall continually? It is wonderful to see a poor sinner ready to swoon and fall dead almost at every sin, which a man would think to be nothing to fear him, or drive him to this fear; and yet when adversities, strange judgements, persecutions, and death do come, to be exceeding patient, comfortable, courageous, and valiant. And again, it is strange to see others, who marvel that men will suffer themselves to be feared with sins, and ask what mean men to stand trembling at the word of God: yet let sickness come, or if the hand of God be upon them, or let death How the godly & godless differ in their joys and fears. come towards them, they quake at the name of sickness, death, or hell; and either they prove very senseless and blockish, or else they be in a most desperate estate: yea, if God begin to reckon with them, every countenance of a godly man, every chirping of a bird, and drawing near of the least and weakest creature towards them, every shaking of a leaf, moving of a shadow, every noise of the air appaleth their courage, and maketh them most fearful cowards. They fear most when Gods judgements are executed, which fear least when they are threatened: And they fear least when God's judgements are accomplished, which tremble most when wrath is denounced. Wherefore if we long for courage, and loath cowardice, against the evil day, let us labour for a good conscience, which breedeth Note. true boldness, and fly from sin, which bringeth a spirit of fear upon us, as daily experience may teach us. It is better to fear the evil to come, when only fear, and not evil is upon us, than to fear then, when besides the fear, the affliction itself is come, which so sorely besetteth us, that we have no liberty or leave to breath for any comfort, or to hope for any deliverance. 9 They that will have a true faith in Christ must believe in him, that he is our wisdom, righteousness, sanctification, and redemption. Are then thy cogitations confounded? Seest thou no knowledge, not so much as a literal knowledge of Christ, but all is doubtfulness, all is dullness, all is deadness in thee, as though thou never knewest, heardest, readest, True remedies against deadness and au●es. or learnedst any thing? Now know and believe, that whatsoever knowledge, experienced power of understanding, was in jesus Christ, the same is made thine; he is thine anointing, that will teach thee all. Hast thou knowledge, and yet thy life not brought agreeable or proportionable to thy knowledge? Thou art troubled with thy sins, thou feelest no goodness, thou thinkest thyself as an evil tree void of all good fruit: Now remember Christ is our wisdom. that as Christ being no sinner, was made of God a sinner, and punished of God as a sinner for thee: thou having no righteousness, art made through Christ righteous, and shalt be rewarded of God as righteous through him. It may be God hath enlightened thee with heavenly understanding, he hath hitherto strengthened thy desire in giving thee to walk uprightly; but now thou art afraid thou shalt not persevere, because of thy corruptions: thou tremblest to remember how many excelling thee in gifts and graces have fallen away, and that all is but hypocrisy, thine own heart thou thinkest will one day beguile thee: now call to mind that Christ is made unto thee holiness, not as a new Moses to follow, Christ is our holiness. but as a Messias to believe in, as the author and finisher, of thy holiness; so that to persevere seemeth impossible to thee, yet with him it is possible: yea and more easy to continue thee in holiness being begun, than to convert Zacheus, Matthew, and Mary Magdalen, or to reconcile the Lamb and the Lion, & others which he hath surely done. There Esa. 11. 3. 4. 5. is one thing yet troubles thee; thou hast many things promised thee, and thou thinkest they are not performed; thou lookest for peace of thy mind, and behold a wound of the spirit; thou art the heir of the whole earth, and yet pinched with poverty; thou art Lord of liberty, and yet liest in prison: it is so, and yet in all this see Christ is thy redemption, Christ is our redemption. not suffering thee to be overcome with any of these in this life, & freeing thee wholly from them in the life to come. Admit thou wert cruelly persecuted, cannot he that made the fire not to burn at all the three children in the furnace, make the fire so easily consume thee, as thou shalt comfortably bear it? Will not he that made the Lions being hungry, not once to open their mouths on Daniel, crush thee so greedily that thou shalt willingly sustain it? Now the means are the word, prayer, and Sacraments: the word carrieth the spirit Note. of faith into thy heart; prayer giveth thee a feeling of thy faith; the Sacraments confirm both thy faith and feeling. 10 We must not be proud in our gifts, for God hath in judgement given judgement to Spiritual pride. many simple ones to spy us out. If we confess to God, we must frankly and freely bring ourselves into the presence of God, and lay our hearts naked and b●re before him: we must not as harlots wipe our mouths and say we have offended, and yet fall into sin again: but with remorse of conscience acknowledge them, and with fear and reverence leave them. 11 Many think it to be easier to confess their sins to God, than to acknowledge How hard it is to confess our sins to God. them unto men: but it seemeth to be contrary: for he that refuseth to confess his sin before man, in whom is but a drop of the indignation against sin, which is fearful in the Lord, will not willingly open them and strip them naked before the majesty of God. And he that can frankly stand as a penitent before God and his Angels, he will not stick to confess his sin before the face of men. Behold our father Adam whilst there was no man to fear him, the Lord cometh at the first to him by prick of conscience, he hideth himself with figtree leaves: to this prick of conscience the Lord sendeth a voice or a noise that is heard: Now not content with a few leaves, he goeth into the thicket of wood: at the length the Lord to draw him out of his hypocrisy, bringeth him into the plain, & urgeth him with substantial questions: he not able to hide himself any longer, hideth ●● sin, and shifteth it off to Eua. Why doth the holy Ghost thus orderly & particularly set down this matter, but to show that though we have a prick of sin by nature in part to confess sins, yet nakedly to uncase thy sins before God, is a hard thing to flesh and blood, the Devil lying by, prompting us, that in so doing we shall bring ourselves to despair, we shall run out of our wits, we shall kill ourselves, and never live merry day again? In that notable Psalm of instruction, 32. we are taught, that then there is hope our sins are forgiven, when God emptying our hearts of all guile, we can be content freely to give God the glory, and to shame ourselves before men. We see when his great affliction could not bring him to confess his sin, yet no comfort came to him, until by God's grace he grew to this issue, that he reckoned up the whole catalogue of his great sins: so Sundry evasions of sinners. hard a thing it is to confess our sins before God. 12 It is our great corruption, being admonished or charged of sin, we either deny it to be a sin, or we deny ourselves to have sinned in that sin, or we quarrel and wrangle 1 about the nature of sin, or else we countenance ourselves by Scriptures, as the Familists do 2 cover many iniquities, by making plain places allegories; or if we confess, it is in great 3 hypocrisy; or if we confess in some truth, yet we go not out of the sin. Howsoever Admonition. 4 Popish confession hath made a cloak for sin, so as now a thief on the gallows 5 6 ready to fall into the grave, & into hell both at once, will say, it is sufficient to confess my sins unto God, though I do not so unto men: yet I say, there is no greater token of grace, than when for the glory of God or good of the brethren, we can be content to discover and lay open ourselves. If none of these excuses serve, than we can say, why, this is a common 7 thing, I am not alone, better than I have done so; or else, such a one provoked me to 8 do thus, or else I had not done it; or else we are very frail, and may not you sin? or was 9 10. there ever any that sinned not? Thus we are even as dainty as Gentlewomen, who having a sore, which they are loath to have esp●ed, will cover it till it be incurable▪ so we, having some sins, are loath to open them, until they grow almost unrecoverable. 13 Every man is afraid of this, lest his sin should break out, yet every one useth Discover & confess the mother sin. the way of breaking out. Nothing more stayeth sin, then to make it known in time. Nothing draweth it sooner forth, than too long to conceal it. It may be some will confess some sins; yea many sins, and yet hide the mother sin, whose life if we continue, howsoever we may murder some of her brood, yet she will hatch new sins again. 14 When thou art afraid thou shalt go out of thy wit, because thou fearest sin; when thou canst dispute and preach more fearfully against thyself, than all the preachers in the 1 world: remember how Christ jesus having no holiness by the flesh, by being of his own Consolations against divers kinds of griefs. mother (to the testification whereof it pleased him to be borne of such a one, whose progenitors were notable sinners, to keep company with such as were the most miserable wretches, to call to the greatest dignity in the Church, the profanest toll▪ gatherers, persecutors & worldlings) hath given thee an holiness unperfect, & would not have thee to look for any great things in thyself, seeing he having put on thy flesh, got no gain thereby at all. It may be the multitude of thy sins trouble thee, & therefore thou thinkest, now 2 it is hard to make thee an holy one. Consider how Mary Magdalene had seven spirits, and yet of all women was made most devout; & after Christ his resurrection received greatest 3 dignity to see him first. It may be the great continuance of thy sin troubles thee: remember how Christ called Matthew, who long time had weltered in wordliness. It may be the greatness of thy sins fear thee: consider how the greatest persecutor of the Church was 4 made of all other, the most glorious preacher of the Gospel. It may be thy sins drawn 5 from thy country grieve thee: the Cretians were good Christians, and the filthy Corinthians, 6 became most faithful professors. It may be thine hereditary sins by nature move thee to despair of help: consider, he that can so far overrule nature, that the wolf shall dwell with the Lamb, the Leopard lie with the kid, Esai: 11. 5. 6. he can also change that course of nature in thee, by a supernatural grace. And yet as I would have thee to beware, so to trust in Christ his righteousness, as thou forget not, he is also thine holiness: and so to labour for thine holiness in him, that thou forget not he is thy righteousness: but so to labour for both, as if thou be'st righteous, thou must also be holy: and being never so holy, yet to seek for thy whole righteousness before God in Christ only. 15 Many feebled and exercised minds are often cast down without hope of help, because of their own unworthiness, as though there were no comfort to be obtained of God, unless we bring of our own fruits to present him withal: but this were to discredit the Lords mercies, and to bring in credit our merits, and rather to bind the Lord to us, than Consolation against the fear of our own unworthiness. us to him. But what meaneth this? There is with the Lord plentiful redemption: and therefore Israel need not to fear to find mercy; if our sins be great, our redemption is greater; though our merits be beggarly, God's mercy is a rich mercy. If our peril be not come even to a desperate case, and that we be as it were utterly lost, and past hope of recovery, there is no praise of redemption. here than is the power and profit of our redemption, that when all sins go over our heads, and heaven and earth, the Sun and Moon, and the Stars come as it were in judgement against us, yet a clear and full ransom shall be given into our hands, wherewith to purchase our redemption, and so to procure our perfect deliverance beyond all expectation: and so as it were to fetch something out of nothing. We see for example, in sickness to have either little danger, or in great danger to have deliverance by present means, is nothing: but in extremity and peril, when Physic can do no good, and make nothing for us, to keep us from the grave, then above and beyond all this to be rescued therefrom, and to recover our life from the pits brink, is a work highly deserving: So though God driveus to ordinary means, this is not to withdraw our redemption in using the means, but to train up our faith, that after he may make known that he hath an help beyond all helps, and much redemption. And this is needful for us to learn: for if the means be many, we rest in them: but if they be few, and faint, the meditation of this redemption will be most comfortable. 15 It is an experiment of God's Children, that by prayer sins receive their deadly wound, and a temptation by resistance: yea, we shall find it both sooner to depart, and to Sin is wounded by prayer, and temptation by resistance. recompense the present and little pain, with an after and longer pleasure: and contrariwise the not resisting thereof, causeth it the further to feed in us, and the small present pleasing of ourselves, is paid with a long bitter grief of conscience afterward. 16 If we will truly learn how to avoid sins, let us remember oft what punishment we have felt for sin. If we will be kept from unthankfulness, we must oft call to mind the things that the Lord hath done for his glory, and our soul's health in us. Sick, and sickness. 1 THis I take to be a fit prescription to all parties afflicted: First, to labour to have Rules for the sick. peace of conscience, & joy of the holy Ghost, through the assurance of their sins pardoned in jesus Christ: then to be careful to use the means which may nourish 1 their inward peace & joy: thirdly, they must rejoice and recreate themselves in wisdom 2 and well-doing with the Saints of God, and holy company: and lastly, they must 3 refresh themselves with kitchen physic, and a thankful using of the creatures of God. 4 2 It is not good to use that for diet, which is prescribed for physic: for that will not work in the extraordinary need of the body, which is used as ordinary in the state and time of health. 3 He marked two things commonly neglected: he saw that men being in danger of death, would be prayed for in the Church, but they would not have the Church give Public prayers for the sick. thanks for their recovery. Again, he saw that women would give thanks after their deliverance, which is a Christian duty well beseeming them, but they would not before ask the prayers of the Church. And seeing it is so rare a blessing to have the fruit of the womb, seeing sometime the mother, sometime the children, sometimes both died: and that the gift of both is a work passing the Sun, the Moon, and the Stars: it were nothing superfluous or burdensome in such cases to pray and to be thankful. 4 It is the wisdom of God joined with mercy, for the preserving of his Children, in humility and thankfulness (if they forget to spy out, and to be humbled for their inward corruptions) either to let them fall into some sin, to punish their pride, and sway of their own wit, or else (which is his more merciful chastisement) to break them with some cross, until their hearts be bruised. Hereof it cometh that the Lord is constrained to correct our haughtiness, and cool our courage by some kind of affliction, because we are ready to break out in time of prosperity. Wherefore to cut off the occasions of sin, which Satan would find out in our proud flesh, after long time of health, the Lord sendeth How the Lord corrects the pride of our prosperity. some sickness, or some weakness upon us, to cut short our horns, wherewith by reason of long wealth, we would (like Bulls of Ba●an) push at the godly; the Lord sendeth fire, thieves, and oppressions to let us blood in our riches, lest we should ●e too rank, and grow into a surfeit. The best way in the midst of our prosperity is, to labour to think wisely and lowly of ourselves: and to walk fearfully, as being now most jealous over this our corrupt nature, which least feareth, when God's graces are greatest: and namely, as of all blessings this is one of the greatest, ●uen in abundance, health, credit, and authority, to carry as humble and meek an heart, and faithful a spirit, as we would or ought to have, even when we come out of some affliction: So this of all the plagues is the greatest, to be pricked, and not to feel; to be stricken, and not to be humbled for it. And yet it is no great commendation to be made better by affliction: But this is the praise of godliness, to grow on more in prosperity, then, not to forsake our first love; then, to enter into a lowly conceit of ourselves: for as it is a sign of a more liberal and ingenuous nature, to learn more by lenity, than by severity; or if he slip, to recover himself as carefully at the sight of another corrected before him, as if he were beaten himself: So it is a token of a mind more reform to have a bruifed mind rather with the ●aste of God's mercies, than with the terror of his justice; or if he see but an inkling of God's displeasure breeding, as much to strike his heart, as if the heavy hands of a fearful scourge were upon him. And here we must beware that we lose not the fruit of the least cross: for if we break not our hearts with a little affliction, we shall afterwards become blockish in greater. Wherefore seeing it is a token of a melting heart to bleed at the least blow; and it is a sign of a senseless mind, not to be touched until the sword hath tasted deeply of our blood: let us pray 1 for the first grace of God's children, not to need to be corrected; or for the second, to be 2 the better by the least correction; or at the least, that the Lord let us not go so far, as neither prosperity nor adversity can do us good. Satan's practices. 1 SAthan is ready ever to make us most unwilling to that, wherein the Lord will most Note. use us to the greatest good of his Church. 2 We must pray that the Lord give not that measure of leave to the devil that we give out to sin: but that he would rather make Satan a surgeon to show us our sins, than a sergeant to arrest us to perpetual imprisonment for our sins. 3 Satan hath two ways to buffet us: first, he moveth to despair, showing us how such Satan buffeteth us two ways. men did abide trouble, but they were rare men, of rare faith, of rare feeling, of rare patience; God hath not called us to that measure of grace; we are unworthy by reason of our sins, to hope for the like faith or fruits of faith. His other temptation savours of pride, 1 when he will make us equal in dignity with the highest of God's Saints, but unequal in 2 duty with them: then he will persuade that God is as good, and as strong to us, as he hath been to others: but he keeps us from using those ways and means, whereby others have, and we ought to have this goodness and power of God conveyed into us. Wherefore as we must not distr●st God that we shall obtain the like mercy with others, if we use the like means: so we must not be so bold, as to dream that ever we shall have the like favour with them, unless we labour for the like faith with them, the like faith I say, though not in quantity, ●●●●. quality, and that by use of the means. 4 Unto one that said he was possessed of a Devil: he answered, as hoping that he was the Possession. 1. Cor. 6. Ye are not your own. child of God, and rather deluded than so afflicted. True it is, that as much as lieth in you, you have giue● over yourself unto the Devil: but it is not in your power to give over yourself unto him, neither is it in his jurisdiction to possess you. Superstition. 1 MAny having escaped out of the gulf of superstition, are too deep plunged in Profaneness. profaneness. Strange corrections. 1 Unto a very godly man, whose only son was drowned, and therefore came unto him in great anguish of mind, and asked whether such strange corrections were not always tokens of strange sins. He answered, That albeit God did severely correct Causes of great afflictions. sin in it, yet it was not necessary that God should chiefly respect the punishment of sin in this thing; as might appear in the like dealing with job and other of his children: Eccl. 9 Such things happen oftener to the good, etc. Howbeit (said he) God might correct your 1 security herein (which either brings some sin or cross) or God might correct your immoderate 2 love of him; or your unthankfulness for what measure he was reform, or your 3 not praying for him: or the Lord might take away this consolation, and withdraw wholly 4 your mind from the world, and more thoroughly sanctify you to himself. Or he might 5 prevent some worldliness which you might have fallen into, or some sin which your 6 son might have fallen into, which would have been a sorer trouble than his death: and 7 therefore you must stay yourself on the love of God in all. 8 Salvation. 1 THat man is blest whom God hath from all beginnings chosen to eternal life. To The golden chain of our free election. whom God hath given his Christ as a perfect redeemer. In whom he hath sealed the assurance of ●l those things by his holy spirit; to whom he hath given his word; in whom the word and spirit have begot faith; by whose power faith hath begotten joys in 1 heavenly things; in whom joy hath wrought a sincere heart to please God; in whom sincerity 2 is accompanied with love unfeigned to the Lord and his Saints; love joined with a 3 care to obey the commandments; this care breeding a reverent fear to please God; in 4 whom this godly fear rebuketh sin; th● rebuking of sin worketh a mourning spirit; in 5 whom a mourning spirit begetteth true meekness, this meekness of mind causing us to 6 hunger after Christ. So as feeling his own misery, he is taught to show mercy unto others, 7 and so showeth mercy as it is with the bowels of compassion; whose heart God so governing, 8 that all outward benefits turn to his blessing, as seals of the favour of God; unto 9 whom all crosses being sanctified in Christ, turn to his good: who finally in this faith 10 and fruits of faith, meekly and patiently possessing his soul, waiteth and looketh assuredly 11 for the glorious kingdom of God after this life. This is the golden chain of undoubted 12 blessedness, whose links are so fastened the one in the other, that wheresoever 13 any of them be wanting, there is a breach and weakness made in the whole. 14 To make speed to good things. 16 1 AS it is a fearful thing to hasten to do evil, and to linger to an evil thing is an 17 holy lingering: so it is a blessed thing to hasten to godliness, and to make speed to a good thing, is a hastiness very godly, Psal. 42. Psal. 95. Elisha must not salute any body in the way: the Apostles must not commune with any in their journey, and why? They must make haste to do the will of God. It is profitable to make haste to heaven; but it is no wisdom to make haste to hell: and yet to do well, we find a Lion in the streets; but to do evil, nothing can stay us He that evil come to heaven must make haste: for the kingdom of God * Or as another copy, is taken of them, that use violence to come to it. must be taken violently: he must be like those wise virgins not linger to get oil, nor delaying ●o furnish themselves with the graces of God against the coming of Christ. Sleep. 1 BEcause great natural and worldly sorrow and joy will cause a man to break his sleep at midnight, he ●ould try himself whether sorrow for sin, and joy in salvation had caused him to do the like. Sermons. 1 MAny men may be said to be Sermon-sick, as there are some said to be Sea-sick: for Sermon-sicke. as they that are seasick, for the time of their seafaring, so long as they be on the water are feeble stomached, faint hear●ed, ever ready to die: and yet arriving on the land, being gotten out of the ship, and having paused some little time, do begin to forget their late troubles, and to recover their former strength again: So many, so long as they are in the Church hearing, and are tossed by the power of the word, their hearts are sick, their consciences melt, they are much troubled: but when once the voice ceaseth, and they are out of the Church doors, and have acquainted themselves with the air of the world, they forget what they heard, and wherewith they were moved, and so retire to their former life again. Schism. 1 ALthough it is sure that a good man shall not finally fall in the main points of his salvation, yet he may be seduced in some less 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 novice in Christ, may be carried to like some solemn superstitions, and pompous ceremonies in the worship of God. Again, a man careful and right in the substance of salvation, for the remnants of corruptions & defects of good things, may easily be drawn of a malicious man to cut off himself from the Church, not being able to discern between essential and accidental, between the principal and inferior points, which make or destroy a Church, that is, which cannot judge how, the substantial ground works remaining, there is a Church, though there be otherwise some accidental things wanting. If any man not so much intending this man's good, as to feed his own ambition, Schisms. pride, stomach or vain glory, shall carry such a one to such superstitions or schisms, he by his evil heart intending to hinder the truth, and to destroy the temple of God, the Lord shall destroy him, and he shall either grow profane or worldly, or he shall be cut off by death, or bear some other token of God's wrath. And because of a singularity of Singularity of spirit. spirit, such men with an evil conscience disturb the Church, they may grow from error to heresies, from preciseness to profaneness, from strictness to madness, not being content to be corrupted, but seeking to corrupt. Howbeit, the man of infirmities and for want of judgement going in an high path, shall in the end inherit good things and be saved, but as by fire. The true survey and examination of ourselves. 1 WHen we examine ourselves, we are to sit in judgement over ourselves, and to keep a solemn court in our own consciences, to survey our manners: our wits, our senses, our members, and to see how we have used them: but yet lest we should be too favourable to ourselves, either in not espying out our sins, or in not condemning our sins, still we remember to make the law our judge, but Christ the answerer of the judge. The motions of the spirit of God in us. 1 IT is a good thing to make much of a tender conscience, and to nourish the motions of God's spirit, and not to offer any violence to that spirit of grace, which rebuketh sin i● us: for he that hath once cracked his credit, will happily care for nothing: she that hath once bruised her virginity, will by all likelihoods prove an old harlot. It is dangerous to bury the checks of our conscience, to fight against God's spirit, or to smother the Check of conscience. light of grace in us: for so we may grow to such a sottishness in sin, that no admonition can forewarn us, nor punishment can affray us: the smallest means will provoke us to sin, the greatest means cannot revoke us from sin. For suffering ourselves to be hardened by degrees, the spirit is so quickly quenched, the conscience so tender is so soon bruised, that it is no marvel though we use so great preciseness and wariness in so tender a matter, by suspecting the retire of old sins, and by foreseeing the assaults of new sins. Evil spirits. 1 HE observed the difference of superstition and true religion in many things, and namely, how the devil whilst he was made known to men only by horns, by claws, or by an hollow voice, was wonderfully feared; but now being revealed to Satan feared in superstition too much, and now in the light too little. be a more secret adversary, a spiritual tempter, a privy overthrower of the soul, no man almost regards him: and therefore as some have feared him too superstitiously; so now it is come to a more dangerous extremity, that he is not feared at all: and which is more, we cannot truly believe the gracious help of God's holy Angels, but seek after Satan's practices He marked, that good men and learned, did much omit this in their prayers, that God would send his Angels to them to deliver them from evil spirits. Temptations. 1 EVery man is that indeed that he is in temptation. 2 The faithful shall not be tempted above their strength, but with the increase of temptation the Lord will increase our faith: or with the decrease of our faith he will decrease our temptation. 3 Gods children have their faith so tried by the cross, as always some dross of sin The crosses of the faithful ever take away some dross from them. is purged away thereby. As jacob ceased not to wrestle though his thigh were ●●●●●d, till he got the blessing: so we must not faint in temptation though we be humbled, till we get the victory. We must not despair of victory, because in our striving we had some infirmities; but rather we must rejoice in this, that God hath given us a will and a desire to cleave unto him. 4 It is a great fault in time of temptation not to resist those corruptions, which after our To resist our corruption in temptation. temptation is over, we are ashamed of, and time itself resisteth them. 5 Outward temptations do not hurt till our inward corruption doth yield: but rather they are as Surgeons to draw out our festered corruptions. Outward temptations. 6 Long and strange temptations may betoken long and strange sins. 7 Gods servants being tempted, are not so much to look at their state present, as on Strange temptations. their estate to come: because they that presently sow in tears, in time to come shall reap in joy. 8 He said, that when a great temptation hangeth long upon us, it were good to seek Against great temptations. for some special sins in us, because that we shall find that for some privy pride, or unthankfulness, or such like, a temptation remaineth long with us. There is a a train of corruption in us, and God often punisheth one sin with another; which if we espy not, but look only to the grosser sins, we shall hardly be brought to humble our souls underneath the hand of God, or to profit by the admonition of others. Again, we must avoid all occasions of drawing on sin, and use ruery principal means at the least that helpeth against sin For although we shun all occasions, and use many means, and omit but one of the chiefest, God may correct that one omission in us. 9 He thought it to be a Christian discretion never to utter a temptation, but when a When to manifest our temptations to our brethren. man had no comfort in himself, or when he stood in very great need of comfort, and then always to discern to whom he opened it. 10 Subtlety and violence are usually attendant upon the temptations of the devil and the flesh: the devil especially using these two. 11 Unto one that was much tempted with unbelief, he gave this counsel: When the Satanical temptations. temptation cometh, either fall down in prayer, and say, Lord thou makest me to possess the sins of my youth, and this temptation is of very equity: howbeit, oh Lord, To be tempted with unbelief and the remedies. grant I may by wisdom herein, make this temptation an holy instruction, and suffer me to possess my soul in patience: oh turn this ●o thy glory and my salvation. I see and confess what hath been in me a long time, by that which now showeth itself in me, and that thy grace ●ath altogether hitherto kept under this corruption: yet Lord I believe, and yet Lord I will believe, help Lord my unbelief, thy name be praised for this seal 1 of thy love, and pledge of thy spirit; that in this unbelief I am grieved, as in my belief Prayer. I am wont to be comforted. And though my former old and secret sins, deserve that I should not only be given over to infidelity, but also that it should be in me without grief and remorse, ●et Lord forgive me my sins new and old, forgive me my unthankfulness, increase my f●ith. And gr●●t good father, when thou shalt restore to me this gift of faith 2 again, that I may use it in fear, and show it in fruits. Or if this do not prevail, give Reading of the word. yourself with all humbleness to read the word of God, especially his promises, and be still attending upon the means, waiting when the Lord shall in large your heart. Or if this 3 do not help, go to some faithful brother, confess yourself to him, acknowledge your Confession. weakness to him, and be not ashamed to give God the glory, by shaming yourself, and opening your corruption to him, that so he may pray for you, whose prayer according 4 to the promise of God, made to his holy ordinance herein, james. 5 undoubtedly shall be Attend on your calling with patience. heard in the appointed time. Thus having prayed by yourself, and with another, and used the means of reading for your recovery, though you have not present relief: yet in meekness of mind, and patience of your spirit, go to your calling, knowing that your 5 prayers and the word of God, being as seed, must have some time between the sowing N●t to reason with our temptations or the devil. of them, and the reaping of the increase and fruit of them. Above all, reason not with your temptations, dispute not with the devil, as though you could prevail of yourself. And as I would not you should dispute with your temptation, so I would not you should despise it, and make no account of it: for in both are extremities. If you take it too much to heart, or marvel how you should overcome such a temptation, it will make you dull or desperate. If you account of it too little, and marvel how such things should come into your head, which was not wont to be so, it will make you not to strive, and you shall be swallowed up before you be aware. If you account of it too fearfully, Satan will oppress you before you begin to fight. If you account of it too lightly, the devil needs not to wrestle with you, you will overcome yourself: therefore fear in respect of yourself, 6 fight boldly in Christ, tremble at your own corruptions, but rest and trust in Christ your To wait the temptation, and so to offer it up to God in prayer. salvation. If still you are tempted and no body by you, write your temptation, and offer it to God by prayer, and promise to him that you will ask counsel at his word, at the mouth of his minister, when he shall give you just occasion. If all this help not, comfort yourself with this pledge of Election, that you are joyed when you feel your belief, and you are grieved lest you displease God by your unbelief: and know, that as there is 7 a vicissitude of the means of salvation, which you must use; so there is also a vicissitude Remedy. of temptations, whereof this is one, against which you must strive. 12 Unto one that was tempted with worldly shame, and thought the distemperature To be tempted with worldly shame, and the remedies. of his mind proceeded thereof, he said on this sort: First know, that Satan hath no absolute power, but a power by permission to try us: against which we must arm ourselves lie faith; which will assure us, that either the Lord will mitigate our temptation, if our power and patience be not great: or else, if he ●●large the trial, he will increase our strength according to the proportion of our temptation. We must also pray, that the 1 Lord give not out that measure of leave to the devil, which we give out to sin, to work 2 rebellion in us against his majesty: but that he would rather make Satan a Chirurgeon to show us our sins, than a Sergeant to confounded us for them. It is the policy of the adversary, to persuade many that the weakness of their body, and feebleness of their brain When and how temptations breed. proceedeth of their temptations; when indeed it cometh of their unstained minds, wandering too much after the motions of the devil, in that they not resting on the word, nor depending on Christ, nor contenting themselves to be tried, nor comforting themselves by meditation, attend too much, and confer too often with the devils illusions and temptations, and so they complain of the effects, and not of the causes of the temptations, being more grieved for their present sufferings, than for their sins past. The root of this worldly shame, is pride, and haughtiness of mind, which is a privy evil, and hardly will be beaten into the head of them that are infected with it. But sure it is that we would never be so grieved for the loss of a thing, if we did not too much desire it, and too immoderately use it, whilst we had it, joh. 12. 42. Which sin of haughtiness, the Lord seeing in his children, that they are more humbled with the loss of worldly credit, than with the sense of their sins, and loss of his glory; he striketh them with the want of that thing which is most precious unto them, because they made no conscience of that honour which is most precious unto him. Wherefore this is the best remedy, rather to be grieved that we feel not our sins to be pardoned with God, than that we are known to be sinners against men: and that we be ready to shame ourselves, that God may have the glory, acknowledging shame and confusion, and the whole pit of hellish temptations to be due unto us; and glory, praise and compassion, to be the Lords only. For this is a special work of the child of God, by temptations rightly humbled, when he is ready to shame himself for his sin, to glorify God in his mercy. 13 Unto one that thought himself to have sinned against the holy Ghost, he said: Satan's temptations follow our affections: for if we lightly account of sin, he blears our eyes still with God's mercies. If we begin to make a conscience of sin, he loadeth us with How Satan's temptations follow our affections. the judgements of God, being as ready now to aggravate this sin, more than it is in itself, as before he would extenuate it to make it seem less than it was. Howbeit (said he to the man thus afflicted) I will say unto you, as Samuel said to the people, after they had One fearing he had sinned against the holy Ghost. confessed themselves to have sinned against God with a great sin: True it is, said Samuel, (not flattering them in their iniquities) ye have sinned greatly: notwithstanding, if ye will fear the Lord and serve him, and hear his voice, and not disobey the word of the Lord, ye shall follow the Lord your God: but if ye will not obey the voice of the Lord, but disobey the Lords mouth, then shall the hand of the Lord be upon you, 1. Sam. 12. 14. So I will not lessen your sin, but I say you have sinned a great sin before the Lord, in that you made a mock of the word which you knew: yet if you turn to the Lord in fear & serve him, your sin is remissible, howsoever Satan chargeth your conscience, in that you have done evil against your own knowledge, and in that you are afraid, lest that sin be in you, and would rejoice in God if it were not in you: if you purpose to leave your former sins, and in truth to turn unto the Lord, I dare assure you, that as yet you are free from that sin. 14 When a maid was so sore troubled, that two or three held her in her fit: he charged Toresist temptation. her in the name of the Lord jesus Christ, that when the agony came, she should not willingly yield to it, but in the Lord resist it. For both experience teacheth, that the over much fearing of temptation before it cometh, and little purpose to resist it when it cometh, mightily encourageth Satan: and also the holy Ghost biddeth us to resist the devil, and he will fly from us; to draw near to God, and he will draw near to us. And the maid was never after afflicted. Thanksgiving. 1 OF all sacrifices, most acceptable is that of thanksgiving: and therefore, in many words the Saints of God have vowed, and entered into bands with the Lord to pay this oblation, bo●h to prevent the untowardness of nature, which is so unwilling to this, as also to shame themselves more if happily they grow herein negligent: in which repetition of their vows and promises (which argueth the great desire of their hearts: for look what one delighteth in, he often speaketh of it, and in many words) they declare, that as even in things agreeable to nature, we will help our delight by often speaking and repeating of them: so much more this help is requisite in things above nature, & among all the parts of godliness which are above nature, and chiefly in thanksgiving, which is most contrary to nature: for we will pray often for a thing, but hardly give thanks once. And yet experience proveth in civil things, that of all arguments to persuade one to give us a gift, none is more eloquent or forcible, than to promise ourselves to be thankful and mindful for that we shall receive. 2 It is our common corruption, that the immoderate grief of evils present, stealeth Note. from us all the remembrance of former benefits, and all thankfulness for them. Unbelief. 1 HE gave this advice to one, that when he felt mistrust of God's promises, he should set before him the examples of God's mercies done to others, that we may be the more assured to obtain faith: and when he began to presume, Against presumption and despair. he should set before him the examples of God's judgements, that he might pray for humility. 2 He said to a godly Christian, much inveighing against her unbelief; I do not now suspect your estate, when you seem to me rather to have faith, than when you seem to yourself to have it. For faith being the gift of God, is then most obtained and increased Faith and feeling. of God, when you thirsting after the increase of present feeling, think the smallest measure obtained to be no faith: and therefore be yet humbled under the mighty and merciful hand of God for it. Rather I suspect you when you say you have faith, because than you can less fear & suspect yourself, and by that means lie open to unbelief again. And surely experience proveth, that when we show we have belief, when we mourn for our unbelief, and then our faith may be least, when we think it to be most. Besides, herein you are to comfort yourself with hope of increase of faith, because faith groweth The growth of faith by two means. by these two means, either by some great feelings, by the word and the spirit, and humble thanksgiving joined thereunto: or else by humbling ourselves before the mercy seat of God for want of our faith. Ungodliness. 1 WE may not go to see ungodliness, to breed a great detestation of it in us. For 1 first, in respect of ourselves in so doing, & presuming on a thing not warranted, Not to be present at the Mass, or any such superstitious service. it is the just judgement of God, that we should learn to fall into that sin, whereof before we were ignorant, because naturally we are inclined to such an action▪ Secondly, in respect of our brethren it is unlawful: for if they be strong, we offend them; if they be weak, we mislead them. Thirdly, in regard of God's glory it is unlawful: for such should be our zeal thereunto, (if not having heroical spirits, by the motions of God's spirit to speak against it) that we should not oversee such a thing. Dan. 3. 15. 2 3 Use of the creatures. 1 AS natural men use Gods creatures to stir up a natural comfort: so spiritual men should use them to procure some spiritual comfort, and to stir up godly joys and fruitful meditations in themselves: for as Satan seeing men of a sanguine complexion and sanctified, laboureth to mix with their spiritual joy a carnal i●y: so seeing some of a melancholy complexion sanctified, to have spiritual sorrows, he bestirreth himself to bring upon them carnal sorrows. Unthankfulness. 1 HE would say, I fear not the time of the visitation of them, that thereby do grow in the gifts & graces of God: but rather I fear the time of their deliverance, lest it should be overtaken with unthankfulness; and so woefully they should lose the fruit of that good, which so dearly they had purchased of the Lord. Visions. 1 BEing asked if there might now be visions agreeable to the word, he said: They might be extraordinary, but not to be credited but for the words sake: and who so is moved with them, and not with the word, wherewith a man is charged to be moved, and is not drawn the more by the vision to the true means, that man's faith is suspicious. Visions and preaching. And as visions have been ordinary, and preaching extraordinary: so now preaching is ordinary, and visions extraordinary. But if you object that the visions be true: he said, Satan will speak truth, and keep touch twice or thrice in less matters, to get us in the lu●ch in greater matters, and at length in some contrary to the word of God. Of Usury. 1 Usury is the devils Alchymistrie to turn silver into gold; it is lucre by lending, Lucrum ex ●●●●o. L●●o●●s puluinarii. and they that use it be a gracious kind of thieves; it is a sin that hath many advocates & patrons. But to whom may this be used? Men are either poor, mean, or rich: to the poor give freely, to the mean lend freely, of the rich take usury. The Lord was never the author of this division. Aristotle by the very light of reason, saw that it was a monstrous thing, for money to beget money, but God's law goeth further, Leuit. 25 36. Deu. 5. 19 Again, the jew of a jew might not take interest, but the link of a Christian is nearer than of a Country: their brotherhood was but by Country only, ours by redemption. Indeed recompense is to be made, where the thing is the worse for the using that is lent, Exod. 21. 14. but money for the lending is not worse, Ergo nothing to be taken for the lending of it. No member is permitted but that which directeth others in their callings, as the eye, or labours, being directed, as the hand: so is it, or aught to be in our vocations: then the Usurer doing neither, is not to be permitted. 2 A certain man that was an Usurer, ask him how with a good conscience he might use his money, he said: occupy it in some trade of life, and when you can lend to the poor, do it freely & willingly, and that you may henceforth labour as well against covetousness in occupying that trade, as before you desired to strive against usury: especially use prayer, the word of God, and the company and conference of his children: and whatsoever you get by lawful gain, give evermore the tenth to the poor. Word of God and the hearing of it. 1 EVermore be musing, reading, hearing, and talking of God's word, and praying, that we may keep the purity of doctrine and a good conscience, to wade out of the iniquity of the time, and to do good as long as we may. 2 If you desire to hear the word with profit, observe these things. Before you go to Church humble yourself in prayer to God, that he may prepare your understanding Preparation to the hearing of the word. 1 and affection to learn, and memory to retain, and that the preacher may speak to your consciences. After in hearing with some short prayer, apply the several threatenings, promises and instructions, to your own estate: when you are come home from hearing, change all that you remember into a prayer, and desire God that 2 you may remember it most, when you should practise it, and use to teach others, and to 3 confer of all things remembered. And this is a good way to remember a thing, and the 4 reason of it. 3 As the Lord doth feed poor prisoners, even with a little food, who though they Simile. desire more foo●e, can have no more, and do not refuse more ordinary means; and the same God suffereth many to be pined, who having abundance, think themselves rather Means of salvation. cloyed with the means, than nourished by God's providence: so the Lord extraordinarily doth nourish the souls of them, who having few means, do look for the ordinary means more plentifully: and suffereth some to rot in ignorance, who being at the full measure of the means, have no reverent regard of the necessity of them. And hereof it cometh to pass, that some hungry souls have been filled with more grace at one sermon, than the proud, who having heard many sermons, are sent empty away. Witchcraft. 1 SEnding his friend to one that thought herself bewitched, he gave these advertisements: First and chiefly to beware of sending to Wizards. Secondly, to use prayer Advertisements against witchcraft. 1 that Satan might be confounded. Thirdly, to labour to bring the person to repe●t for 2 sin, because God permitteth such things to be done, either to correct some evil, or to 3 try our faith. Lastly, to persuade the party to wait for the time of deliverance, though 4 it were long before it came: because having repent for sin, yet the Lord will defete health to make a further trial of us: whether we will still trust in his help, or fly to unlawful means. 2 One ask what he thought of Fairies: he answered, he thought they were spirits: but he distinguished between them and other spirits, as commonly men distinguish between * Not for that they are good or lawful, but of blind people so called and reputed. good witches and bad witches. Worship of God. 1 IT is good to take up the opportunity of the morning for the worship of God. For first, who so will see the image of his heart, he shall by observing his first thoughts in the The morning how fit for God's worship. 1 morning come to some light of it. Again, of all times it is most fit to do any thing in, 2 and we, by reason of the alacrity which cometh upon us after our rest, are most fit to do any thing in it. Besides, if we be seriously minded on good things in the morning, other vile thoughts shall the more feebly fasten on us all the day after. And again, delay the 3 morning, with suffering worldly thoughts to seize on us, and our mind will be so forestalled 4 with them, that we cannot easily and roundly gather up our affections afterwards to God's worship. For this is a sure note, that he which consecrateth in truth the first fruits Note. of the day to the Lord, & shu●teth up the day with sacrificing to him; if he have any sin falling on him in the day time, he is checked, either with his first morning sacrifice, because he hath not done as he prayed, and promised unto the Lord: or he is controlled by the evening and latter sacrifice, in that a fear and shame of his sin, makes him appalled to come into the presence of God. World. 1 WHen two gentlemen ride a hunting, it is hard to discern each others hounds, Simile. because they be mingled together, which afterward is more easily done when the hunters are severed: Even so, so long as God's children and worldlings walk as it were together, it is hard to distinguish between the heirs of the one and of the other: but when they are severed by persecution, it will surely be seen who be the children of God, and who be the heirs ●f the world. Word preached. 1 MAny come to prayer, and of custom resort to the Sacraments, who either do not 1 at all hear the word preached; or else they hear at their leisure; or else they do 2 it bu● in ceremony without understanding; or if they do understand it, they do not 3 practise it; or if they practise it, it is done coldly, and not in power, and yet their own 4 practice in some things is somewhat strange. They will grant that to come to the Sacrament 5 requireth a more solemn preparation: and yet they dare boldly adventure on Preparation to the word and Sacraments. prayer and on hearing of the word, without any preparation at all. But certainly as the abuse of the Sacrament bringeth judgement; so the abuse of prayer and the word will procure it: for as the prayer of faith is a sweet oblation to the Lord; so the prayer of the unbeliever is an abomination to the Lord. We must not only bring the ear of understanding, but we must also bring the ear of remembrance, and of practice, and beware that the word by little and little wax not less precious unto us, as honey to the mouth that is satisfied. Of profiting in holy exercises. And this is sure, when & how much the word preached doth prevail, so much our prayers & sacrifices do prevail: look how much the word preached doth profit, so much do we profit in prayer, and in the Sacraments. And whensoever our delights in the word wax faint, our prayers and all good exercises are like shortly to decay. Prayer bringeth a All our power in prayer cometh from the word. feeling, and the Sacraments a more confirming of that which we have in the word. We must beware therefore that we be not too quiet in sin, that we please not ourselves in a general good, and in a persuasion we have heard enough, but still let us labour for the word: for I dare say that all our power in prayer cometh from the word, even as the life that is in a tree is invisible, and yet by the fruits coming out in due season is discerned Simile. of all: and as the life of a child is a thing not seen, but by moving, going and feeling is Simile. easily perceived; so the life of faith is a thing very secret, and yet by the effects of it at one time or other is discerned of good men. There may seem to be works, and yet not faith; and there may be faith, and yet not works by and by following. Many men think the word now preached not to be the right word, because few men are brought to the obedience of God by so long preaching of it. But we must rather reason the contrary: this is a sure note it is the true word, because it is so much refused, and men are made the worse by abusing the word: which as it would make them better, and doth make better all that obey; so it maketh worse all that do not receive it in love, that they may be saved▪ 2. Thess. 2. 11. AN OTHER ADDITION OF AN HVNDRED GRAVE COUNSELS OR DIVINE APHORISMS. IF you desire to hear the word with profit, observe these things: before you go to the Church, humble yourself Hearing the word profitably. in prayer to God, that he may prepare your understanding, affection, and memory to receive: and that the Preacher may speak to your conscience: after in hearing with 1 some short prayer, apply the several threatenings, promises, 2 and instructions to your own estate: when you are 3 come home from hearing, change all that you remember 4 into prayer, and desire God that you may remember it 5 most, when you should practise it: and use to teach others, 6 and to confer of the things remembered: it is a good way 7 8 to remember a thing, diligently, to remember the reason of it. 2 The cause why our meditations and prayers are no stronger in the night, is because Meditation and Prayer. we join not with meditation the examination of our hearts upon our beds: which if we did in some truth, it would keep us from drowsiness, & want of reverence in our prayers, as well as worldly men are kept waking by thinking of worldly matters. Here we are taught by David's example, when we want the more solemn and glorious means in dignity, to make a supply by often and sincere using of such private means as we can. 3 It is better to offer a voluntary and free sacrifice in respect of God's mercy, as do Our obedience must be free, not constrained. the Angels, than a violent and constrained obedience, as do the Devils And this dare● say, that though the fearful pronouncing of the curse, the wrath, the judgement of God be fearful in the law, yet the denouncing of our separation from God's kingdom, of the gnawing worm, of the second death, is far more fearful in the Gospel, which by how much it is the more proper seat and treasury of God's mercies, so when thunderings and lightnings do proceed from thence, they are the more piercing. 4 Two notes to discern good Christians from hypocrites. First, whether they complain Trial of Hypocrites. of their own wants and corruptions. Secondly, whether they speak with grief and compassion of the infirmities of others. 5 To one that seemed scrupulous in wearing the Surplice and Cap, and notwithstanding Ceremonies. stood in need of greater things; he said: As I will not for all the world advise you ●o wear them; so I would counsel you to be well grounded ere you leave them, lest you shaking them off, ●ather of light affection than of sound judgement, afterward take them again to your great shame and the offence of others. 6 The greater gifts we have, the flesh is the prouder, and Satan the readier to assault Pride. us. 7 The Church is to fear and expect some notable affliction, when long ease and prosperity Church. have bred either superstition or profaneness. 8 Think not with thyself, if I were in such a place, if I were in such a calling, or if it Against de●●●●s of repentance. were such a time, if I had obtained such a thing, or if such a trouble were passed, than I would serve God, than I would take another course: though the time were changed, and these things changed, yet if thy mind were not changed, thou wouldst be of the same opinion still; and though these lets were removed, yet the devil would put more great impediments into thy mind to hinder thee still, but redeem the time present, do good while thou mayest: serve God to day, for who knows whether thou shalt live till to morrow. God hath left to man the time past to repent of it, and the time present to Repentance. consider of it, but the time to come he hath wholly taken to himself, to dispose of it. Thou mayst imagine the time to come; but if thou hast been deceived in the time past, art deceived of the time present, much more thou shalt be deceived of the time to come. Say not then I will do such a thing, and such a thing hereafter; do something now; for art thou a Papist? Hast thou free will? If thou find thyself unfit now, thou shalt find thyself more unfit hereafter: if there be many occasions to hinder thee now, there will be more occasions to hinder thee hereafter. 9 The persons afflicted are either the reprobate, or Gods elect, the children of wrath, Afflictions of the reprobate or the children of God. The afflictions of the reprobate are the punishments of their sins: here they suffer some, in hell they shall suffer all torments; here for a time, there for ever; here a little, there unmeasurable. God's children are either his children only by election, and not by effectual vocation: or else such as are called in Christ. The affliction of God's children not effectually called, are the punishments of sin: God will have Afflictions of the elect, before grace, & in grace. them under the rigour of his justice, to make them meet to receive the grace of his mercy. God's children not only by election, but also by effectual vocation, are of two sorts: they are either such as are not sufficiently called, which are more out of Christ then in Christ, or else they are sufficiently called, in whom Christ liveth. Again, those that are not sufficiently in Christ, which are more carnal than spiritual, Note. are of two sorts, they are either babes in Christ, in whom there hath been no more working of the spirit; or such as have had a greater work of God in them, in whom the spirit is quenched: those that are but babes in Christ, and continuing babes still, in whom there is but a little work of God, and great abundance of flesh, their afflictions are the punishments of sin: because they will not be governed by the rule of God's spirit, God will Heb. 3. 13. have them ruled by the rod of affliction; and they in whom the spirit of God is decayed through the deceitfulness of sin, their afflictions also are the punishments of their sins, for because they refused the gracious government of God's mercy in the Gospel, therefore he bringeth them back to the rigorous government of his justice in the law, till Christ be form anew in them again. Those only which are sufficiently called, in whom Christ is A sweet consolation. thus form, their afflictions are no punishments of sin: but Christ suffers with them when they are medicines against sin, much more when they are trials of Faith, and most of all when they are for well doing: but all the former suffered themselves, Christ suffered not with them, because they suffered for sin. 10 Rebecca wished to have children, but when they strove in her womb, than she Regeneration & repentance, painful, but very gainful. braced forth into words of impatiency: so God giveth to some a desire to be borne again, who when their conception is so painful, and when the spirit and the flesh strive together, they would sometime be content to be in the old estate again. 11 When Moses came down from the Mount, the skin of his face did shine, but only Against spiritual pride. the people did see it, he did not perceive it: So should our righteousness shine in the eyes of others, not in our own. Simile. 12 As a Fountain and all the water that springs from it have the same quality: so the The fountain of the heart. heart, and the thoughts, words, and deeds are all of the same nature: if one be filthy all be filthy, and purge one, and purge all. Simile. 13 God calleth his children out of this world in the fittest time, when though they Death. lived longer, yet they would be no better. 14 If we love not Christ more than his benefits, even than our own salvation, we To love Christ more than his benefits. are not worthy of him. Philip saith, john 14. 8. If we may see the Father it is sufficient: And jacob said, it is sufficient for me that joseph is alive, he cared not for his benefits: And David saith (as if he should say no more) one thing have I desired, to dwell in the house of the Lord. 15 We must at all times ●eare the word, and use ●●● the means o● our 〈◊〉, Hearing of the word. though we feel ourselves most unwilling thereunto. For we know not when God will bless it, or any of them to us. Yea it may be, that when we do but once a●●●●t ourselves from the hearing thereof, such things may be then spoken of, as may most serve for our soul's health. 16 Albeit Marthaes' part be the worst, because it continueth not, yet the world hateth The love of the world. Ma●ies part, which is the best, and desireth ●uer to choose with Martha. 17 Look how much we would come to Christ; so much we must come to the Word Word and Sacraments. and Sacraments. 18 If we rest too much in the outward action of the Word, and not in the inward affection Hearing the Word. of the heart; we shall be puffed up, and become profane. 19 Many Protestants can say, it is God that worketh the will and the deed, but in a Carnal Protestants. conceived imagination, not from a persuaded mind, and experienced conscience: for if they were persuaded hereof, it would greatly humble them, and make them to finish their course with reverence and fear. 20 Look what a man loveth, he wisheth the good thereof. love. 21 Every one is eaten up with the zeal of one thing or other. Zeal. 22 No man can purchase to himsel●e the glorious ●●●●●, that he loveth God, except he Trial of our love to God. hath a through hatred and detestation of that which ●●d hateth. 23 Then shall we unfeignedly praise GOD for our ●●●● creation, and his Fatherly providence Regeneration watching over us; when we are created a new by the Spirit of God, and feel our Redemption in Christ. 24 As far as the Spirit is above the flesh, God above men, Heaven above the earth, Regeneration Eternity above frailty; so far is the new creation above the old: for the one is but of mortal and corrupt seed that shall per●●h: but the other is of immortal seed, and from Heaven, a great work of God which shall abide for ever. 25 In temporal things our joy is greater than the cause: in spiritual things, the cause joy.. is greater than the joy. 26 If this be our chiefest felicity to be God's people, it hath also the chiefest challenge joy.. to our joy. 27 They that be in the hell of things fleshly, cannot see the heavens of things spiritual. Love of the world. 28 Spiritual things are tedious, because sense, reason, and nature, cannot taste of such joys. joy.. 29 Gods children being in the world, though not of the world, but savouring of the True joys. things of the world, must be provoked to this sound joy; and be led from the crackling joys which flame up for a little, and make a sudden noise, but never truly heat or comfort the heart, but in death and affliction do mu●h shame and fear us. 30 To be persuaded of God's presence in our thoughts, words, and labours, is a pure God's presence. rule of Christianity. In every place we are before God, but more specially in private prayer, and most of all in public prayer. 31 As there is no sin so great, but with repentance is pardonable; so there is no sin Repentance. so little, but without repentance is damnable. 32 The offence of sin is not so great as the de●ence of sin. sin 33 One tear of repentance is better than a thousand sack-clothes: first, our sorrow Repentance. must be spiritual, then continual; because our sin breedeth at the heart, and buddeth forth daily. There is no greater misery, than to be without misery; nor greater sorrow, then to be without sorrow. 34 As the child breaking one rod, and burning it, provoketh his father to prepare Affliction. a sharper: so a man unpatiently wrestling with one affliction sent from God, and escaping it, provoketh the Lord in greater displeasure to send a sharper scourge. 35 The more godly a man is, and the more the graces and blessings of God are upon Prayer. him, the more need he hath to pray, because Satan is busiest against him, and because he is readiest to be puffed up with a conceited holiness. 36 Where the Scripture hath not a mouth, we ought not to have ears. Word. 37 O● that one would do that thing, the remembrance whereof ●o long after should To respect future joys and griefs. bring comfort: oh that one should do that thing, the rememorance whereof so long after sh〈…〉 g grief: and yet we so little esteem●●ho●e ●●●●gs, which might after comfort us, and so little fear those things which might aft●r grieve us. 38 The ●●●●s is often taken for the moral law of God: his precepts for the Ceremonial See Psal. 119. Law: his judgements or Righteousness, for the ●a●cti●us of the Law, whereby the Lord ●●● accomplisheth his promises for his Children, or execut●th his wrath upon his ●●●m●es. 39 A though the Lord hath promised a special blessing to the public ministry of his ministery. word, yet we must not t●e his wisdom to any ordinary mea●es, but if any at any time, shall have more ●ffectuall feelings by private conference, let him not neglect the public reading, but with all holy & humble thankfulness, yield this sovereignty to the Lord, that he is to dispose his gifts, to whom, by whom, where, and when it pleaset● him. 40 We are never the further from temptation for misliking it, but the nearer, unless Temptation as in ●udgement we mislike it, so in affection we humble ourselves in fear and prayer, as knowing that in time it may invade us. 41 Though o●ten we speak of things lawful, yet we want wisdom in examining the Conference. ti●●● pl●●e, ●●● persons, when, where, and with whom we talk; and so Satan laboureth to m●ke us silent, when we might speak to God's glory. For the avoiding of this temptation we must speak when GOD giveth us occasion, being thankful for the good mo●io●s of God's spirit; and humbled for our weakness, whereby both our speeches are most stained, and we fail in many circumstances. Then doing it in singleness of hear●, only for the love of God's word, and of his glory, let us wholly commit the success (wh●●h depends not on us, though we observe all circumstances,) to the blessing of God in I●sus Christ. 42 In the regeneration and dying of sin, we come as it were to the best head, and trial Regeneration of our hearts, when we come to those sins, wherein either nature or custom doth breed delight. 43 The meditation of death doth so far move us from suffering our delights to dwell Meditation of Death. on earthly things, as reason dissuadeth us from making any cost about a tabernacle, where we know we shall dwell but a while. 44 Our corruption is like to the wantonness of children, who will do either as they Obedience. list or ●l●● leave all undone. 45 W●en we think that our chiefest care is to glorify God, we indeed do seek our Vainglory. own glory. 46 It is a gracious thing to use all our members to God's worship; for that will comfort God's worship our conscience, when we cannot use them. 47 If we ●● notorious in sin, we shall be notorious in an evil name: Many would be A good name lo●h to be ●●●●ed wicked, who can be contented to be wicked: but God's children had rather be good then accounted good; as the covetous man, etc. 48 Ma●ie oft times desire that, which when they have gotten their conscience is afraid Desires. to use. 49 Lord give me thy grace to remember the bead-row of my sins to humble me in Prayer. prayer: Lord teach me the catalogue of thy mercies, truly to make me thankful. 50 As God doth rather oftentimes by heaping his benefits, then pouring his plagues Offences. upon us show us our sins: so we must rather by courteous dealing then severe handling, show others how they have offended us. 51 Ordinarily when God most comforteth, he most humbleth before. Humiliation. 52 If God watch over us when we sleep in unbelief, much more he will do it when Providence. we wake in faith. 53 The sin of the master of a family, bringeth sin over the whole family, as we Family. see in Ab●melech. 54 We can mark what men are spared, and so flatter ourselves: but we mark not Repentance. how they repent, lest we should disquiet ourselves. 55 We must not deny mercy to others, lest God deny mercy to us. 56 Many meddle and stir much about a new Church government, which are senseless Mercy. and barren in the doctrine of new birth: but ala●, what though a man know many things, Regeneration and yet know not himself to be a new creature in jesus Christ? It is often the policy of Satan to make us travel in some good thing to come, when more fitly we might be occupied in good things present. 57 As the creatures were made for man, so were they punished for man. Creatures. 58 If mercy must plead for mercy: Ma●th: 5 then mercy cannot plead for merit, Merit. 59 It is a mercy to let us see that by Temptation, which we might feel by woeful Temptation. action. 60 If we be tempted, let us first examine it by prayer, whether it be contrary to the Temptation. word: if it be a sin, than it bringeth the curse; if it bring a curse, then must we tremble: if we tremble not, let us suspect that our nature liketh the temptation, and let us apply prayer; if we tremble in truth, we will never do the thing whereunto we are tempted. 61 The Devil when he cannot at the first corrupt the action, he will begin to corrupt Satanical suggestions. the judgement and the affection. 62 When we must of necessity use inferior things, we must use them as ready to M●anes. want them. 63 As the hiding of our sin with Adam, hindereth mercy: so to confess our sin Confession. greater than it is with C●ine, displeaseth God highly. 64 Many will seek the kingdom of heaven, but not the righteousness thereof. Hypocrisy. 65 A good thing, if it be let alone, it will decay: but if an evil thing be let alone, it Good things. will increase. 66 The Prophets having regard, not what ought to be first in knowledge, but first in Prophets. practice, respected not the perfection of order, but the corruption of our nature. 67 Familiarity with sinners bringeth the punishment of ●●ne. If the wicked, that are Familiarity. without the tuition of God, and stand only upon his ●●●● 〈◊〉, and every minute of an hour lie open to God's curse and vengeance, if they be our companions, then when they are punished, doubtless we shall not escape. 68 Sin may easily be conquered of us when it is young; we may easily be conquered sin of it when it is old. 69 We must not so much rejoice for that we have done, as we must be careful what Perseverance. to do hereafter: For man●e are called but few are chosen; many begin gloriously, which end ignominiously. 70 When we defer to have that in affection which we have in judgement, it is the Affection. just judgement of God to deprive ●●●● that which we had in judgement. 71 When we have oftentimes quaked at a sin; and afterward, although we like it Repentance. not, yet if we mislike it not with as great indignation as we were wont to do, but by little and little we can well away with it; it is to be feared that by degrees we will fall to that sin ourselves. 72 We must be proud against Satan in Christ, and humble to all men in Christ. 73 The nearer Heresy cometh to the likeness of the Truth, the more dangerous Humility. it is. Heresy. 74 He that will dissemble with God in his life, will dissemble with him in his death. 75 Many will take up the sword to defend Christ's cause with Peter, who with Peter will Repentance. shrink when persecution cometh. Persecution. 76 We shall sometime feel by experience a terror suddenly come upon us when we are alone, or vehemently to strike us in the night, which is sent to humble us, the Physician Sudden terrors of mind. will say it is a melancholy passion: but it is the power of God's presence, preparing us to prayer, or some such service of God: which when we feel, if we fall down before God in prayer, we shall find an unspeakable joy following it: but if we cherish it with evil surmises, it will lead us to further inconveniences. 77 When we have greatest cause of joy for doing some good; than it is a good thing Unthankfulness. most to fear our unthankfulness, and one self-love, and our secure unkindness. 78 When Satan cannot get us to gross sins, he will assail us with spiritual temptations. Temptations. 79 Nothing in the world will so much fear and shame us, as God in his mercies powered Humility. upon us: which meditation in receiving graces from God, will humble us from pride in them, and keep us in fear; which be the ways to obtain new mercies. 80 We must beware of smothering the watch word of our conscience, when we are Conscience. bend to sin. Every man in his own conscience is forewarned of sin, though the Lord speak not to him from heaven, as he did to Cain. 81 As a man being outlawed, may take his pleasure for a while: but whensoever, or Security. wheresoever he may be taken, he must yield to that punishment, which by verdict is appointed: so the wicked, on whom sentence of damnation is already passed, may for a while shake off their pains with vain pleasures, but afterward they shall be arrested, and carried violently to the place of woeful execution. But for the godly, (which have the assurance of their inheritance sealed up in their consciences) though they shall be warned in the day of the resurrection, to make their open appearance; yet as honest men of the country shall stand before the judge, not as felonious offenders. 82 We must first make men by a feeling of sin to seek Christ, by an holy faith to Feeling. find Christ, and then by newness of life to dwell with Christ. 83 Bal●am prayed that he might die the death of the righteous: but let us pray that Death. we may live the life of the righteous, for he lived not the life of the righteous, and therefore he could not die the death of the righteous: and if we live the life of the righteous, we shall be sure to die the death of the righteous. 84 It is a great token of regeneration, if we do not only sorrow for great sins, and Regeneration. sigh for small offences, but mourn for particular wants of good actions, or in good actions for w●nt of good affections. 85 There is small hope of him which cannot discern in himself the life of the spirit, Regeneration. and the life of the flesh, and it is to be doubted that he is yet unregenerate. 86 When men being young are too much given to carnal pleasures, they being old Youth. are too much given to worldly profit. 87 As we have taken a vain delight in the vain course of this life: so we must sigh Youth. and pray to be delighted spiritually in spiritual things. 88 Adam should have been no worse for his temptation, no more than Christ was; but Temptation. that the one yielded, the other did not. 89 If the blood of Christ hath washed us from the guiltiness of sin; then the holy Sanctification. Ghost hath purged us from the filthiness of sin. 90 When our sin hath less liking in us, than there is hope that it will decay in us: Repentance. especially if we sorrow for it when we cannot fully forsake it, and labour to forsake it because it is sin. 91 In true mortification we must have the first motions of sin, and condemn them Mortification. as accessaries to sin in conspiring the death of our souls. 92 Hypocrisy is seen, when sin lieth most dead under a cloak, and most liveth Hypocrisy. under a closet; wherewith God is so displeased, that when we make no conscience of sin in close places, our privy sins shall break forth into open places. 93 Particular infirmities do not hinder the preparation of our hearts for the Lord, if Infirmities. we have a true love of his word, as had jehosaphat. 94 Two things are necessary to espouse us to Christ: the one to use the pure means, Our spiritual vinion with Christ. the other to use those means with a pure heart. 95 If we play with our own affections, sin in the end, from sport, will spur us to confusion. For though we be twice or thrice spared, yet we must know that the Lord will Affections. recompense his long tarrying with wrath. 96 Through our corruption we profit more by the doctrine of a man, if we think he Admonition. be our enemy, than if we think him to be our friend: for if he be our friend, we let it pass as not spoken to us, though the matter never so much concern us: if our enemy, if it never so little touch us, we think it to be spoken against us. 97 Walking spirits are undoubtedly not the souls departed, but the evil spirits of the Spirits. air. 98 It is a great mercy of God to have a large affection of well-doing, when we have Goodworks. good occasion thereof: for God never ceaseth in offering occasions, but we often cease in having affections. 99 Obedience is a chain to tie up all the creatures of God from our hurt, and as a Obedience. thing to muzzle their mouths that they cannot bite us. Again, disobedience breaketh and openeth the mouths of all things to our destruction. 100 If we have not the favour of men, it is either for the trial of our faith, or for want Favour. of duty unto them that are displeased with us, or because we sought to please them by displeasing of God, or because we have not prayed for them; or have offended God, for which he causeth men to be offended with us. 1 Because we do not to men the good we should do, God often suffereth them to report Report. of us the evil they should not. 2 Those temptations are most dangerous which have most holy ends. Temptation. 3 When a man is most merry, he is nearest danger. Mirth. 4 It is the easiest thing in the world to deceive a good man. Deceit. 5 God hath two hands; in the one he holdeth a hammer to break the proud in pieces, God's hand. and to bray them to powder; in the other hand he hath a horn, to power God's blessings upon the humble, 1. Pet. 5. 5. 6 If a man should be stinted to one meal a week, he would have a pined body at the Word. weeks end: even so, if our souls be but fed with the word once a week, they would be as hunger-starved, if we could see it. 7 You are in earth to follow your calling, you are not yet in heaven. Adam when he Vocation. was most holy by creation, and free from every jot of sin and corruption, did walk in his calling appointed of God: much more than are we comfortably to follow the Lord his ordinance; seeing these outward things did not come in with sin, but were ordained before sin. 8 Whatsoever is upon you, it is from the Lord: and whatsoever is from the Lord, to Affliction. you, it is in mercy: and whatsoever comes in mercy, ought not to be grievous unto you. What loss is it, when the losing of earthly things, is the gaining of spiritual things? What if your body be decayed, your soul being renewed? Have 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 grieved? Your body is the Lords, and the Lords loving hand is upon your body; all shall be for your good, if you make your use of all. 9 In our greatest earnestness we should be most jealous over our own hearts, and then Zeal. especially examine our affections. When we cannot gauge the depth of our hearts, we should impute it to want of prayer, and the not traveling with our hearts how to do it in wisdom. 10 God by his graces and benefits marketh us, and prepareth us for some temptation Temptation. to come: for he putteth not on the armour, but he will also provide for us the battle. 11 Not the finding of a want only, but the seeking of a remedy to supply the want, is Godliness. a token of a godly mind. 12 That God that drew light out of darkness, doth often draw goodness out of our corruption. Grace. 13 The Lord will rather look upon his old graces which we have received, than on Mercy. the new sins which we have committed. A THIRD ADDITION OF GRAVE COUNSELS, AND DIVINE DIRECTIONS, FOR THE ATTAINING AND RETAINING OF FAITH, AND a good Conscience. EVen as a man swimming in deep water● is not in danger of drowning, so long as his head still keepeth above the water: So though Simile. we swim in deep and dangerous waters of our accusing consciences, The security of the faithful wandering through all the tribulations of this life. yet we are sure and secure, that we shall not finally be overthrown, because our Head still remaineth above all in heaven; which Head is CHRIST, who undoubtedly can no more condemn, forsake, deny, and separate himself from us, than he that was condemned for us, can condemn us; then the advocate can forsake his Client; then the Prince can deny the Subject; then the head can be separated from his members. So that when we dare not present our prayers in our persons, we must present them to Christ, and Christ will present them to his Father, whereby our prayers that are unworthy Hebr. 12. 15. to appear by reason of our corruption, are most worthy because of Christ his intercession; for whose sake the Lord turneth his wrath from poor sinners accused by Satan. For Christ is now our governor, not as he is God alone, for so hath he always been, but as Mediator, that is, as God and man, which he shall be, until he having delivered up the kingdom to God the Father, shall cease from his Mediatorship, and shall be all in all. 2 There is a general faith, and a particular faith, a general faith assuring us, that God is such a one as his word prescribeth, a particular faith applying things to ourselves. This particular faith is either active or passive: active, when we believe, that if we keep the law we are saved; and this faith was in Adam, and is in the devils, and yet neither of them having the justifying faith. For Adam had it, when the passive or justifying faith needed not; the devils have it, who know, that if they could fulfil the law they should be saved: but they do not believe it to be fulfilled of any other for them. The passive faith, which is only of the Gospel, whereby we are stayed in the obedience of Christ imputed unto us, is the true justifying faith, and only proper to God his children. The active faith, is either of the precepts, or of the judgements of God: of the judgements of God, I say, because one may believe the precepts, and yet not believe the other. Eva at the first fall believed the commandment of God to be good, for she could confirm it with a strong reason, but she halted in believing the threatening of God, and extenuated it with a peradventure. Custom. Eye. 3 A strong custom in evil things is as a second nature. 4 The eye is the best window for Satan. A comparison between the children of light and darkness. 5 As it is true, that the children of darkness 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 darkness. 6 If a man rightly observeth the course of corruptions in others, he may have an easy character of corruptions in himself, or if he take a godly view of the graces of God in How to examine ourselves. himself, he shall have a more speedy sight of the graces of God in another: again, if we make an Anatomy or our own ●●ir●●ties, we shall the better discern the veins and conduits of sin mothers; or if we reverently observe the graces of God in another, he Note well. shall see the image of that which is in himself. Howbeit, because the holy Ghost worketh by many means▪ and the devil hath many shifts, and therewithal our discerning of good things is dim, and our judgement of sin is corrupt, we must not be too strict herein. Only we may with safety make this use, that we make others to us, and ourselves to others, as looking glasses ●ow good. 7 We must in reading the judgements of God observe this rule, that ruinae praecedentium judgements. must be pr●m●●●tio sequentium. If any man will try conclusions against God his conclusion, he shall prove nothing in the end, but himself to be a ●oole; and if he fail in his trial, by how much he might the more be before admonished, by so much he is the more without excuse. 8 There are many that flare, Psal: 14. when no cause of fear is: but there are more rejoice, where no cause of joy is. Fear & joy. If a man walk in the cool of the wood and be refreshed, it is nothing: but, if a man walk, as did the three children, in the fiery furnace, and be refreshed, that is a cooling indeed: joy in afflictions. So, to be refreshed with ordinary means of wine, oil, wheat, fruits, or whatsoever, is a small thing: but in prison, persecution, and trouble, to find comfortable refreshing, is a thing both worthy to be made of and marue●led ●t. 9 The mind being perpetually in some action, may well be compared to a Mill, continually grinding out either good or evil. The mind. 10 It is the mercy of God, and wisdom of the holy Ghost, even in things of their own nature most lawful and good, to take order with us for the pure using of them, and The pure use of all blessings. of every motion in them, that so, unless we will obstinately, we should not be guilty of the abuse of them. 11 Many had rather part from all favour both of God and man, than that they would lose the grace of some witty speech, which they have devised; so great a delight they Foolish jesting. conceive in it. But as we would not have God to murder all joy, so God would not have us to murder all griefs; but that the remembrance of our bodies turned to moules, and of souls, called to the book, should correct our unruly hearts, remembering in our deepest joys the lamentable cries of Zion, and accounting our delight to be but as the ruins of Babel. 12 Oh, that men would fear and follow the Lord! Well, follow they must one way or other: If we will not follow the shepherd to the fold, we must follow the butcher to the shambles: if we choose rather to go to the shambles then to the fold, we are sheep indeed, and worse than sheep too. But men have gotten an old distinction, when they are Late repentance. not able to turn their sick bones on their beds, they then will bring a dish of sins and dried skins to the Lord: but how unacceptable a sacrifice such refuses are, Malachit doth tell them, and they shall one day try it. 13 If ye ask, whether a man may not lawfully desire to be in the ministery or no: I answer, that in the Ministry are two things, a work and a worship; a duty and a dignity: ministery. the work or duty to the glory of God and good of his Church a man may desire: but the worship and dignity to serve our own loose minds is not to be desired. 14 It is the wisdom of God in his holy word, not only to instruct us in things concerning our salvation, but also to teach us in things of this life. For although all things be The right use of the creatures. good in the ordinance of God, yet they are not good to us, unless by knowledge and faith we be able to use them according to the ordinance of God, with prayer and thanksgiving. And as it is not sufficient to be a good man only, but a good man must use good things: So it is not enough to use good things alone, but he that must use them must see himself Tit. 1. 15. Rom. 4. to be a good man; that is, to have his heart cleansed by faith and by prayer, whereby he is assured that he hath fetched the interest from Christ, who hath and giveth title to all, being himself the heir of the world. 15 When we examine ourselves, we are to sit in judgement on ourselves, and to keep Examination. a solemn court in our own consciences, to survey our memory, our wit, our senses, our members, and to see how we have used them: but yet so, as, lest we should be too favourable to ourselves, either in not espying out our sins, or in not condemning our sins, still we remember to make the law the judge, but Christ the answerer of t●e judge. 16 If God his children are ready to slip in a moment, how much more dangerous is Sinners. the estate of the wicked, who are willing to fall continually? 17 It is wonderful to see a poor sinner ready to swoon and fall dead almost at every little sin, when nothing in the world doth fear him or drive him to this fear; and yet when adversity, strange judgements of God, persecution & death come, to be exceeding The ●●●re of the godly and godless how they differ. patient and comfortable, courageous and valiant: and again, it is strange to see others, who marvel that men will suffer themselves to be feared with sin, and ask, what men mean to stand trembling at the word; yet let sickness come, or if the hand of God be upon them, or let death come towards them, they quail at the name of sickness, hell, or death, and either they prove very senseless blocks, or else they be in a most desperate estate Yea, if God begin to reckon with them, every stirring of a mouse, shaking of a leaf, moving of a shadow, every noise of the ear, every countenance of a godly man, every chirping of a bird, or drawing near of the least and weakest creature towards them, appals their courage, and makes them most fearful cowards. They most fear when God his judgements are executed, which fear least when they are threatened, and they fear least when God his judgements are accomplished, which tremble most when his wrath is denounced. Wherefore as we most long for courage and most loath cowardliness, when the evil day approacheth; so let us labour for a good conscience, which breedeth true boldness, & fly far from sin, which bringeth a spirit of fear on us. And surely experimental wisdom may teach us, that it is better to fear the evil to come, when only fear and no evil is upon us, than to fear then, when besides the fear the affliction itself so sorely presseth us, that we have no liberty or leave to breath for any comforts, or to hope for any deliverance. 18 We are wont to ascribe the afflictions of the Church or Commonwealth, the defect The sins of the people move God to punish them with evil governors, etc. of right discipline and government to the sins of the Magistrates, when rather, if we consider things with a single eye, our own sins have begot such fruits. For that God, who rather loveth many than one, that God, who for ten good men would have spared whole Sodom, who rather taketh away Saul a sinful governor, than punisheth his loving Israel being humbled subjects, knoweth rather to take away the King, if the subjects be good, than he desireth to alter the whole estate for the sin of one, unless it be when both Prince and people agree together in sin. That God, which even in the time of the Church remaining but in a few families would rebuke Kings, as Phara●h, and Abimelech, that they should do his Prophets, Abraham, and Isaac no harm: doubtless the sins of the people do breed defects of well doing in Princes. When Israel began to sin, the Lord withdrawing his grace from David, left him to the numbering of his people. The Altars were not taken away, and why, in the time of josiah? The holy Ghost saith, the people had not prepared their hearts to walk with the Lord their God. 19 It is far otherwise in our Christian profession, than in the profession of other Arts. Physicians love to have some secret experiments, wherein they have a singularity, and How Christians should communicate good things. which in their life they will communicate to none. Lawyers have some points, which they will not make common, but keep for present and private gain. But this is rather a note of pride and of a conceited mind in heavenly things, than of godliness. For as true godliness forewarneth others of that sin, the sting, torment, & filthiness whereof we have found; so it traineth up others to that fruit of holiness, whose beauty, glory and excellency we have both tasted and proved. 20 It ever hath been and is, that prayer, or coming to the divine Service, as they call it, and resorting to the Sacraments have been more accounted of, than the word, & hearing of it preached. Many of superstition may thus come to prayer, and of custom resort to the Sacrament, who either do not at all hear the word, or else they hear it at their leisure, or else they do it but in ceremony without understanding; or if they understand it, Preparation to the hearing of the word. they do not practise it; or if they practise it, it is done coldly and not in power. And yet their own practice in some things, is somewhat strange: they will grant, that to come to the Sacrament requireth a mo●e solemn preparation, & yet they dare boldly venture on prayer and on the hearing of the word oftentimes without any preparation at all. But certainly as the abuse of the Sacrament bringeth judgement, so the abuse of prayer & of the word will procure it. For as the prayer of faith is a sweet oblation to the Lord, so the prayer of the unbeliever is an abomination to the Lord. We must not only bring the ear of understanding, but we must also bring the ear of remembrance, and of practice, and beware that by little and little the word wax not less precious unto us, as honey to the mouth, that is satisfied. And this is sure, when and how much the word preached doth prevail, so much our prayers and our sacrifices do prevail; look how much the word doth profit, so much do we profit in prayer and in the Sacraments; and whensoever our delight in the word waxeth faint, our prayers and all good exercises are like shortly to decay. Prayer bringeth a feeling, and the Sacraments a more continuing of that, which we hear in the word. We must beware therefore, that we be not too qu●●●●● sin, that we please All our power in prayer cometh from the word. not ourselves in a general good course, in a persuasion we have heard enough, but still let us labour for the word: for I dare say, that all our power in prayer cometh from the word. 21 Even as the life that is in a tree is a thing invisible, and yet by the fruits coming out in due season, is discerned of all (howsoever it may be green, yet wanting fruit) The life of faith very secret, and often hardly discerned. or as the life in a child is a thing not seen but by moving, going, and feeling easily perceived; so the life of faith is a thing very secret, and yet by the effects of it at one time or at another is discerned of good men. Howsoever, there may be works and yet no faith, howsoever there may be faith, and yet not by and by works following. Many men think the word now preached not to be the right word, because no more are brought to the obedience of God by so long preaching of it: but we must rather reason to the contrary, this is a sure note it is the true word, because it is so much refused, and men are made the worse by abusing the word, which as it would make them better, and doth make better all that do obey it; so it maketh worse all that do not obey it. 22 Of all the Commandments we shall never be brought hungerly to seek Christ, until we can in the last precept, see and feel our natural corruption, whereof we must not only have a knowledge, but experience also, as Paul had, Rome 7. Now where the Papists How we must have not only a knowledge by the last commandment of our natural corruption, but also an experience. say, that this corruption is a sin in the unregenerate, but not in the regenerate, we say it is a sin in both, & that which is sin in one is sin in another, without respect of persons: but yet we affirm that there is a divers quality in this sin in those divers subjects, because that sin is imputed to the one, and not to the other. The not diligent observing and understanding of this corruption doth hurt even some of the godly, bending to that other opinion, whiles they think too little of the first motions of sin: for which if they were humbled truly, it is sure that they should not only not break forth into any corrupt life, but also they should have less corrupted lips. I say a bare knowledge hereof also is not sufficient (for even the knowledge of our corruption is not without the corruption of privy pride) but we must join therewith faith in the judgements of God, which the Ninivites having escaped the wrath of God, which the old world not having fell into the wrath of God. 23 Seeing profaneness is not so much in grosser sins, as in the unreverent and irreligious handling of most holy exercises, we must more warily watch over ourselves, but especially that we bear sanctified minds in our using of outward things, which in themselves Profaning of holy exercises. have no great holiness, because we may easily be corrupted even in prayer, in hearing of the word, in keeping of our Sabbath, which in themselves do carry a kind of holiness, which being not rightly used are said to be profaned. This sin is so perilous and infatuateth us so far, that it bringeth us to make away not only our maintenance on earth, but also our inheritance in heaven for most vile and contemptible things, as Es●● did, who though he did to supply his need use unlawful means, yet if he be set head by head with a great many not having any such need, he for his need in respect of them might be less condemnable, but they in respect of him most justly reprovable. Now if there be Note well. any Esau, who will not stick to sell heaven, his soul, and the kingdom of God, under pretence of necessity, let us beware we follow not jacob in taking this advantage (for this was a particular thing permitted of God, and jacob will do so no more) but let us exhort him to wait upon God his providence, to take a better course for the safety of his conscience, and contribute to his necessity, that Esau may not have by our uncharitable dealing a cloak for his profaneness, but that, if he will needs be profane, he may be profane and guilty in and of himself alone. 24 We must not be proud in our own gifts, for God hath in judgement given judgement to many simple ones to spy us out. 25 If we confess our sins to God, we must frankly and freely bring ourselves into the presence of God, and lay our hearts naked and bare before him. We must not as harlots wipe our mouths, and say we offended, and yet fall into sin again, but with remorse of conscience acknowledge them, and in fear and reverence leave them. 26 Satan is not discouraged at the first, though he lose his possession, yet he will keep Satan's diligence. his title, and will lay claim to us as to his mansion place; and yet though Satan thinks us to be sties for himself. Christ makes us of the sties of Satan, palaces of his spirit. 27 Though when Satan findeth us waste and void, he may enter into us, yet if we have any store of good, yea if we have a spark of goodness, it shall fire out the devil, the least groune pronounceth a judgement against him, every tear is as a piercing sword to him: We must be as diligent to serve the Prince of glory, as the 〈◊〉 are the Prince of darkness. but wholly to quench the spirit, to be waste, to be swept of all the graces of God, yea and not only to offer violence to God his spirit, but to build and labour for the devil is a very fearful thing, for that maketh the devil to look better to his possession the second time. And as we must not flatter ourselves in every motion, as though we were sealed most surely; so one spark of pure zeal doth fire out the devil and his whole train. Surely we must do as much for our God, as the wicked for the devil, that is, we must be swept of all corruptions, and garnished with all graces of God his spirit, that the Lord may delight in his hold in us, even as the wicked gratify their Prince of darkness with sweeping clean away the graces of God, and furnishing every room with some loathsome sin or other. 28 The nearer Christ his coming was, the clearer was the Law. Moses saw it clearer The 〈…〉 the light law Law ●● gospel in ●●● ages till Christ came. than the patriarchs, the Prophets saw it more clearly than Moses, john Baptist more evidently than the Prophets, & Christ jesus more spiritually than they all did see into it and taught it, not as a teacher of any new doctrine, which the gross pharisees dwelling on the literal sense did think, but as a confirmer and more divine reader of the Law, than ever had been in any age before, which thing we must needs believe. For if Christ be the Father's Counsellor, then is he wonderful, and why is he so wonderful, but because his doctrine is a mystery, if his doctrine be a mystery, no marvel though so many see not into it. In this spritual interpreter, the Father's Counsellor, whose name is Wonderful, must we believe. 29 There is no striving in sin, but in God his judgement and wrath, and therefore No thriving in sin. it is usual with the Lord to check sin sooner in his own children than in the wicked, and to rebuke it sorer in his children regenerate, than in them that are not renewed, and to withstand more severely sin in his children renewed and having more plentiful means, than in the regenerate not having so great a measure of the means. 30 We must labour to have the fear of God before our eyes always. Believe we cannot The fear of God the strong bridle of the faithful. always, rejoice in God we cannot always, faith is often faint, love is little, joy is dead, feeling is fallen asleep; yet if we continue in the fear of God, fearing ourselves for the absence of these things, it will be a mean to recover them all again. For this jealousy of ourselves, lest we should displease God, will drive us to such an examination of our own hearts, as we seeing these wants, we are constrained to mourn, until the graces of God shine to us again: but if this fear be once gone, yea though we had those other gifts, yet will they decay, and we shall fall into so deep a peace with our sins, that though we slip very grossly, we will never suspect ourselves for any thing. 31 That man is truly blessed, whom God hath from all beginnings chosen, to whom God hath given his Christ as a perfect Redeemer, in whom he hath sealed up the assurance of these things by his holy spirit, to whom he hath given his word, in whom the word and spirit have begot faith, by whose power Faith hath begotten joys in heavenly things, in whom joy hath wrought a sincere heart to please God, in whom sincerity is accompanied with love unfeigned to the Lord, and his Saints, love joined with a care to obey his commaundemen; this care breeding a reverend fear to displease God, in whom this godly fear rebuketh sin, the rebuking of sin worketh a mourning spirit, in whom a mourning spirit begetteth true meekness, this meekness of mind causing us to hunger after Christ, so as feeling his own misery he is taught to show mercy unto others, and so showeth mercy as it is with the bowels of compassion, whose heart God so governing, all outward benefits turn to his blessing, as seals of the favour of God, unto whom all crosses being sanctified in Christ, turn to his good, who finally in this faith and fruits of faith, meekly and patiently possessing his soul, waits, and looketh assuredly for the glorious kingdom of God after this life. This is the golden chain of the undoubted blessedness, whose links do so coherently join together, that wheresoever a●●● of the least is wanting, there is a breach and weakness made in the whole. 32 Great is the power, and mighty is the force of the fear of God, that is, when we have a sure persuasion, we are still in the presence of the God of all glorious Majesty, not sparing the least sin unrepented, and yet in the sight of a most gracious Father, not punishing The great power of God's fear. the greatest sin repent of. First we consider this Majesty and glory, and are driven to seek comfort in Christ: Secondly, when we remember through Christ the seat of Majesty to be turned into a seat of mercy, and the throne of glory to be made a throne of grace, our fear is corrected, tempered, and mitigated, lest it should be excessive, that is rather hindering the certainty of faith, than repressing the security of the flesh For so exquisite is God his justice, so great is his glory, so bright is his Majesty, that without the view of his favour we could not abide it. Neither doth this faith in God his mercy abolish, but correct the fear of his Majesty. Again, sure it is so long as we have this fear before our eyes, howsoever we may of ignorance or infirmity sin, yet we shall never sin presumptuously, or if forgetting ourselves we slip suddenly, we shall not lie long in our sin, but this fear of God will soon draw us out and recover us. 33 The cause why oft our hearts want liberty and comfort in prayer, is, because our consciences tell us, that we have been unthankful for the former benefits. And therefore we must be thankful, as we are ready to crave. For therefore is the Church often afflicted, that it may often pray, that often praying it may pull down many benefits from the Lord, Thanksgiving. that pulling down many benefits from God, it may return many praises unto him. In this duty the godly differ from others: for though others have the outward benefits, yet having no feeling of the favour of God in them, they cannot heartily praise him for them. Another cause why our prayers are feeble, is, because our faith is faint: but God can as well deny himself, and cast down his throne from heaven, as deny to hear us crying in How fervent prayer prevails with God. faith, which if we were persuaded of, we should have more heart in prayer, yea every little want would set us a work in it. It is not a particular practice of God at one special time to receive our prayers, as it was of certain Princes once in the year sitting in the gate to accept freely the bills of request preferred unto them, but it is an unchangeable nature in God: so as no sooner than he can cease to be a God can he cease to hear our requests. Wherefore if our faith be weak in the assurance of our sins pardoned, we must know, that the Lord having chosen us, though our iniquities be as black as the devils, yet God is unchangeable, and maketh them white as snow; and as he loveth us not simply for any well doing, so he doth not cast off his love simply for any evil doing. We must often listen to that sweet Echo, which is between the Lord and our consciences. Sinner, saith the Lord, I am thy salvation: Father, saith the sinner, thou shalt be my salvation. That we may A sweet consolation. be assured hereof, it pleaseth the Lord even to admit us into his Tabernacle of conference, and will not only let us tread in the courts, but also giveth us a stool● to sit in his own presence before the Ark; yea and not only giveth us a room in his Church, but also divideth us our portion of heavenly consolation by his Spirit & truth, whereby not only our souls and bodies be holden together, but also we grow from glory to glory, from pleasure to pleasure, until we be made perfect in his Zion. 34 The heart is God his own part, and that which must go to the Lord▪ Now as nothing The heart whose it is by right. should run to common uses, which was sacrificed to the Priests under the Law; so the heart which is the Lords title, must not be freely given to any possession, but only in, for, and from him. 35 As of all mercies of God this is not the least that the Lord will not let us thrive in A great mercy not to thrive in sin. sin, but vouch safeth to cross us, and meet us in our way, as he did with Ba●●●m going into an evil way; So this of all judgements is the sorest, when the Lord taking away his careful hand from us, shall suffer us to prosper and grow cunning in sin, so as we can rode thorough and cut down whole woods, dry up whole fountains, and drink up many rivers, and overthrow every mountain that stands in our way. And therefore God his children are quickly espied to be bungerlike workers of sin, that the Lord may shame them in this life, but the wicked knit so close a web, that they go away with art and peace, until the Lord shame them in the day of shame. 36 As many being much diseased in body, are the more thereby distempered in their Patience. minds; So many troubled in mind bring a disorder of nature, even upon their bodies. And none more than contentious persons, who not looking to the hand of God, but to the weakness of man, do fret too much, which is only to be remedied, with considering of the vileness of our sin, & of the wisdom of our God. job did not fume against the Chaldeans, but humbled himself before God. David fretted not against Shim●i, but cast himself into a searching of his conscience. And we shall find by proof, that they that are much humbled for their own sins, are most meek to others, as also that they who are most contentious with others, are not much humbled with their own sins. 37 It is one thing to have our hearts hardening, and another to have them hardened. Hardness of heart. Our hearts are hardened, when there is little hope of repentance, or at least hard coming to repentance: our hearts are hardening, when we are but in the way to the other, and this cometh either by wholly refusing of good things, or by some careless using of them; or else by doing of evil, and suffering ourselves to be hardened through the deceitfulness of sin. This deceiveableness of sin is either an inarching upon us after some good fruit or Christian profession, when having been any long time well occupied, we have not through want of fear and privy pride, the former iealouzie over our thoughts, but we are ready to give some larger liberty to our first motions, motions breeding consent, consent producing the action, the action iterated, bringing a custom, and custom casting us into hardness of heart, or else it sl● lie stealeth upon us, by leaving our exercises of religion, by little & little, when we can leave off for once, without any necessity one thing, and ●not●●r time another, until at the length our desire die, and our good purposes lie buried ●re we ●e aware. 38 We may learn to suspect our wisdom in matters concerning a better life, even Simile. by the wise men of the world in things concerning this life. The Physician, whose Art hath been fruitful to many, will not content himself being fallen into some sickness with To suspect our own wisdom in matters of salvation. his own knowledge, but will join in conference with the more learned in that faculty for his recovery. The skilful Lawyer having commendablie handled the causes and controversies of many Clients, will not in his purchase, or proper case, trust to his own practice, but provideth better for the matter, by taking the advice of many men of experience in that profession; and yet in the matter of salvation, in the great sickness of the soul, and purchase of eternal life, we think ourselves wise enough, and that sin can soon be plastered, and Heaven gotten with ease, as though salvation were not worth the labouring for. 39 Many are ready to do duties, and they will also require duties, and though they divers infirmities of men have not duties answered to them, yet they must go forward in duties. Many will do no injury, and they will suffer no injury, yet they must learn to bear injuries, and be readier to receive the second then to revenge the first. It is also true, that many see their own infirmities, and will not see other men's, and yet they espy not so many things, as they may espy. Many think they do many good things, and they do so, yet they do not many things, which they may do. And one may do many things good in their own natures, and yet corrupt them in the manner of doing, and by some blemish in the affection corrupt the beauty of the whole action▪ Many leave many sins, and do many good things, thinking that all others should le●ue many sins too, and that every one should go foot by foot by them, and yet God giveth not the like measure to every one. Many rebuke a thing rebukable, and when the offenders see it not they grow impatient, and yet in wisdom we should wait for the turning of the sinner. Many will forgive, when they see a man relenting, neither is it any great matter; yet this is a Christian duty in deed by faith in God to hope and wait for the conversion of a sinner, in the mean time supporting all infirmities. The natural affection of parents with their children, doth by hope use great longanimity; and why should not we then use the same and more in Christianity▪ For Gods children are to put upon them the affection of fathers, of mothers, and of brethren and sisters, to hear out and sustain the infirmity of our brethren. Many do duties, forbear want of duties, look to the least infirmity in themselves, not pry into the Admonition. How can rebuke kindly. A good counsel. defects of others, and yet cannot away to be adn onished: but if a man can sustain the rebuke of his friend, and the reproach of his enemy, not looking so much into the affection or manner of doing in the speaker, as to his prefiting by the wisdom and providence of God, this is a mark of a sincere and sanctified heart. 40 judgement being corrupted, we can make reasons for ourselves, but not for others. judgement. 41 As God giveth worship unto us, so we must advance the worship of God: otherwise all our goodly gifts will be but as the gourd of 〈◊〉, is the locks of Absolom. For as the gourd of jonah did suddenly wither, not being able to keep him from the parching Sun; so our gifts shall suddenly rot, not being able to keep us from the heat of the To use well the graces which God hath given us. wrath of God; and the beautiful things, wherein we were more proud in ourselves, then profitable to others, shall rather be a way to bring us to our destruction, than a means to help us to our salvation. 42 Whensoever we come to a general promise of outward things, we must not take The general promises of outward things. 1. Tim. 4. 8 it so universally as admitting no exception, but know, that outward promises do so far extend, as they stand with God his glory and our good, as also that either some sin, or some failing in obedience, or the want of saith, or trial of faith, may suspend the performance of them. 43 We must learn by o●r outward senses to espy our inward corruptions. For why To learn to observe inward corruption by the outward sense. doth my sense l●ade me to this sin, but because mine heart hath led my sense, and my corruption hath stolen away mine heart? or why doth my sense help me in this good, but that my heart hath governed my senses, and God his Spirit hath guided mine heart? our outward senses will bewray our inward affections. For look what I love, I am ready to hear of it, I am willing to see it; look what I love not, I care not to see it, I esteem not to hear of it. 44 It is the s●upour of this age not to regard a good name, not to be touched with reproaches, How some respect neither cursing nor blessing. not to care for the prayers of men, not to fear the curses of men. In times past they were superstitious, in having men pray for them (even being dead) now they are profane, not esteeming the prayers of men whilst they be alive. Sin bringeth always it own punishment with it, it never wants a tormentor: it is a snare, an assize, a bench, a judge, a jailor, an hangman to itself. Though all Quest-men Sin how terrible. could be entreated, and the judge himself be corrupted, yet judgement and inquiry i● at hand. It entangleth our consciences, it bindeth and pinnioneth us with cords: but righteousness is it own reward, and carrieth an whole court with it, it carrieth a sword to revenge, a crown before itself to reward itself. For as many in the midst of merry cups have their grievous gripes, so many in the gripes of desperation are refreshed with their cup of consolation: And as the wicked, howsoever he hideth himself for a while, is gotten at the length of the Sergeant of his own conscience: so howsoever the godly for a time content themselves to mourn in sorrow, yet in the end they are found and refreshed with the Saviour of their souls. 45 There is no faith but by the word, no experience of faith but in temptation: and yet An experienced faith. we must not tarry until our faith be proved by great trial, but be content to be wrought upon by smaller things. For it is the goodness of God to give them faith in greater matters, who would have faith in lesser things; and it is the wisdom of God first to give little trials, and then to give greater. 46 The politic Atheists and disciples of Philosophers of our time think, that rain must come by a conjunction of Planets of necessity. We grant the Lord useth means, God's providence. but so as he intendeth and remitteth them by his own limitation and power. Man in want sueth to the creatures, the creatures not able to supply it complain to the earth, the earth seeketh to the heavens, the heavens crave help from God as the last refuge, whereunto we fly immediately; God as the author, from whom our help cometh, heareth the heavens, the heavens answer the earth, the earth relieveth the creatures, the creatures minister unto man. 47 The Ark had clean and unclean beasts, Abraham had Ishmael and Isaac, the The Church hath a mixture of good and bad. Commonwealth true and false subjects, an house hath thrifty and unthrifty servants, the body members and excrements, the Church good and bad. 48 As he that hath ten grains of Pepper bruised, hath no more in quantity than the man that hath ten grains unbruised (howsoever he hath a more odoriferous quality Simile. than hath the other) so in substance the Fathers had no other faith than we have in Christ Our faith the same with the Fathers. jesus, howsoever it being more unfolded unto us, is more comfortable than to our Fathers. 49 It is a worn controversy, whether the Gospel or the Law is to be preached. We answer both: the Law is to prepare, the Gospel is to follow after. So likewise whether How the law and the Gospel is to be preached. it is better to govern by clemency or by severity. We answer by both. But if in comparison ye ask, whether the Law or the Gospel is most to be preached, the lenity or rigour of the judge most to be used, we say, consideration must be had of the persons preaching and preached to. The person preaching may be of this or that gift more inclinable to do good, this, or that way. True it is, john did no doubt sometime pipe, and Christ sometime mourn; but for the most part john did mourn and Christ did pipe, being ordained of God thereunto. The persons preached to, if they be already humbled, must have the promises; if they be in their sin and ignorance, or are fallen by security, the Law rather than the Gospel is to be urged. This holy mixture and wise order we may observe both in the Prophecies, and in the Epistles of the Apostles. 50 Many say, they can profit by some, and not by others It is their infirmity, and they Of profiting by hearing of sermons. must be humbled. Yet thus much for our comfort, it is God his mercy if we profit any way; howbeit stay not here, for either thou must at the least desire to profit by both, or else in the end it will come, thou wilt profit by none. It is unnatural for an old man in Christ to be fed again with the dug of the first doctrine, as it is unseemly to offer the strong mysteries of faith to a child and novice in Christ. We must learn not only to discern good from evil, but better from good. Some can dance, when Christ doth pipe; some can sorrow, when john doth mourn; some can tremble when Paul preacheth of judgement; some can rejoice to hear him preach the promises; some can entertain him when he cometh with a kiss; some can profit more when he cometh with a rod. Some will say, if doctrine be much used, we cannot understand, he is too profound: some, if persuasion be urged, we can learn little, he is always about one matter: some, when one is vehement, say, he is an Eremite too precise for us to follow, he had need of a new world: some, if the Preacher be comfortable, think, he is a clawback and seeketh for living: some say, if they hear one for the peace of the Church tolerating some ceremonies, that he is a time-seruer and man-pleaser: if they hear one zealous and unwilling to give any little credit to superstitions, than they say, he is factious: if he be young and vehement, than they say, he will grow wiser and colder in time: if he be old and still faithful, than he wants wisdom and is but a doting fool. But wisdom is justified of all her children; if doctrine be used, we learn; if persuasion, we are moved; if threatenings, we are humbled; if promises, we are comforted; if lenity, we think God calleth us in mercy; if severity, God calleth us out of security, and so we profit by all in something, though by some in more things and oftener. 51 We are said to be always in God his presence, and yet we are said to be in God his Of God's presence, and how to present ourselves before him in his worship. Heb. 11. 26. 27 presence in the time of God his worship. The fathers are said to walk with God, they were as children always looking on their father, to see what he would have them do, God being present with them, though invisible to nature, yet visible to faith. Yet we are said to be in God his presence in his worship, because more nearly we bring ourselves before him. And sure it is, that the more we are in his presence, whiles we are in any holy exercise, the more shall we be in his worship even in our ordinary callings. Again, the more careless we are in his worship to bring ourselves into his sight, the more careless of his presence shall we be in our ordinary callings. 52 This is not the privilege of God his children, not to be tempted, neither is it a difference Differences of sinning in the godly and godless. between the godly or ungodly to be tempted or not tempted; but God his children pursue it not in the greediness of their affections, but they either sin not, or he drawn by delay unto sin. God his children before fear to sin, the wicked before lay platforms of sin: the godly in sinning find some pain, the wicked a pleasure, the godly think of their sin with shame and grief, the world put their sins in a new die by speaking and doing of them with glory and gladness: the wicked blaspheme God in sinning, the godly rebuke themselves for sins: the godly are fiercely and violently pursued of temptation, the wicked are sottishly and voluntarily infatuated by temptation, the godly power out their spirits to be cured in temptation, the ungodly power out their spirits to be strengthened in sins. Abraham laughed, Sarah laughed, Abraham rejoiced by faith in their promise, Sarah derided by unbelief the thing that was promised: Zacharie questioneth with the Angel, Mary questioneth with the Angel: Zacharie doth it in unbelief, Mary doth it to be confirmed in the means for her faith. 53 It is wonderful, how some delighting and lying in a sin, will correct the self How some can correct the same sin in others which they like in themselves. same sin in others, and cannot abide it in their own children: and yet it hath been observed, that politic dames, civil housekeepers, cunning whores secretly bathing their bodies in filthiness, could not abide a wanton look, or unchaste behaviour in their children. Howbeit these secret sins, as all others in time have blurted out. And let such sinners know, that God will still give them some to be as a glass to see their own sins in them, as it were face to face. Thou complainest against thy son, thy servant, or against thy inferior: but dost thou govern him, hast thou taught, corrected, and reform him, hast thou gone in and out in godly life before him, hast thou taught him publicly as well as privately, and at home as well as abroad? If thou hast, though thy son be a reprobate, or thy servant a castaway, thou hast at the least though not converted his hart, yet stricken him with confusion of conscience. 54 It is both the fault and the folly of many, that being rebuked of a sin like beasts How many cover sin by example. following the drover, or puppets following the play master say, they do but as others do, wherein they rather accuse themselves of a new folly, than excuse themselves of their old fault. For thinking they do well, because they do as others do; they strengthen rather than weaken the sin, by joining to sinners, and increasing the multitude of sinners in that kind; whereas on the contrary, if they for themselves would leave the sin, the number of offenders would grow the less, and then the number of well doers being greater than the number of evil doers, would make them ashamed of themselves, and though not for conscience sake, yet for shame, the sin would be the sooner left. In regard whereof a godly father hearing of an heresy like to spread in the Church, got as many to subscribe to the true part, as could be gotten, which he did for this cause, that the adversaries seeing a few holding with them, and many standing against them, might suspect their cause, and be the more ashamed of their defence. And experience proveth, that sin is like to die shortly, which is nourished of none, but starved of all, and that sin is like to prevail, which is entertained of the most, and withstood of the fewest: we must beware of following a multitude to sin. 55 Look wheresoever in Realm, City, town, or household there is any remnant of the Lords seed, although it sustaineth for a while some injury, as Noah in the old world, What respect God hath to his children, in the execution of his judgements. Lot in Sodom, jeremiah among his people, and Abraham with his, yet as they are preserved from many judgements by these men, so their eyes shall see them fall in the end. The world is not covered with water, until Noah be provided for in the Ark, Sodom is spared until Lot be delivered, and the Lord even rebuked Kings for his servant Abraham's sake. If this were so in the infancy of the Church, whilst it was in one or few families, how much more will the Lord govern and preserve it now under the kingdom of jesus Christ, if peaceably we wait, until the arm of the Lord be revealed unto us? 56 It is an evil sign, when gentleness makes us worse and wanton, more bold in disobedience, A good sign of God's grace when Gods sweet blessings make us more free in his service. more remiss in obedience: and it prognosticateth good, to be made by gentleness more free in obedience, more afraid to disobey. This being as true in the spiritual estate hath caused the Lord to cause some to bear the yoke from their youth; and who are more pliable to the word? Others again, not tasting of any crosses, which have been more untractable to all good duties. Among many pawns of God his love, this is one chief, when God his blessings breed in us humility and carefulness: among many tokens of evil, this is one, when God his benefits breed pride and fluggishnes. And this is a trial of our good, if the more we have, the more we fear to sin, the more we care to do well. 57 If in respect of sin, the will only be enough to convince and condemn a man, How God accepteth the will in some, for the deed. though the work follow not, and he is counted an adulterer before the judgement seat of God, who hath only looked on his neighbour's wife to lust after her: so in respect of good things we must not doubt, but our good will and desire, which but for ability and occasion is ready to good, is also approved and accepted of God, although the effects follow not so soon, and so excellent, as we do desire. If there be a willing mind it is accepted, according to that which it hath, 2. Cor. 8. 12. and such is our imputation with God, as is our affection: howsoever in effects we lag somewhat behind, and come short of that end, and perfection, which is set down in the Law. Abraham was accepted for his will, and Paul rejoiceth in nothing but in his will, Rom. 7. 58 Merchants of one company, and partners are partakers alike of all their profits Of our happy communion with Christ, & how thereby we have an assurance of all his insearchable riches. and damages, which grow of their merchandise: The man and wife joined both in marriage, are both one flesh, and participate in well and woe one with another; Christ jesus by reason of that society, which we have together with him, giveth us a part, and we likewise him, of all that we have and possess. And as a Prince marrying a meaner woman, indoweth her with all his treasure, & is content with her rags, purposing now to invest her with his robes; So the Lord jesus, espousing us most unworthy to him, is content to take the rags of our unrighteousness, to endow us with the treasures of his holiness, and to invest us with the robes of his righteousness. Indeed some difference is between the Merchants and us; for both the gain and the use of traffic is equal among them: but between Christ and us, the gain of his glory is ours, deserved and purchased by his obedience: and the loss of our deserved death is his, and charged wholly upon him, though our disobedience hath purchased it. 59 Whosoever is joined in Christ for justification, he must be joined to him in sanctification. justification, & sanctification go together. Shall we then take the members of Christ, and make them the members of an harlot? Shall we make the Temple of God the mansion of devils? Shall we do such injury to the member of Christ? Shall we offer such violence to the Temple of God? Shall we being rotten imps, and yet engraffed on the stock Christ jesus, willingly cut off ourselves, that we might rather be fit (for our rottenness to be laid on the fire) than for bringing of fruit, remain in so sound a root? God forbid. 50 If Christ his Cross be as a chariot of Triumph, and as a pillar to fasten on the evidence If we respect Christ & his Cross, we may not continue in the filthiness of our sins. which accused us, if the entrance of his Passion was so grievous, the continuance so fearful, the end so lamentable, and all to free us from the guiltiness of sin; it were great unthankfulness, to let all his pains be lost, by continuing still in the filthiness of our sin, whereby though we have no care of our own salvation, we show an open contempt of Christ his precious Passion. And we are then worthy to die, in that, whereas we might live, we rather did choose to die with sin; then to live with Christ. If we will not overcome when we may, we shall lose the promised rewards that are given to them, who will not only press out the breath of sin, and at the death of it close up the eyes of it, but also follow it to the grave, and cover it with moules, that it never rise up again. R●uel. 3. 5. 12. 22. 61 Though we cannot wholly leave off sin, yet the body, life, and kingdom of sin How sin dwells in the godly. is weakened in us Sin in the godly is as a rebel, not as a Prince, it is ready to spew out treason against the Spirit, but it hath no power to rule over the spirit. And as a serpent cut into many pieces hath but certain relics of poison, in the maimed and mangled members thereof, and is not able to exercise the like violence to a man, as when it was whole, and right membered, so howsoever some remnants of sin stick in our old, but martyred Adam, yet it hath no such force to exercise itself against us, as when it was a perfect monarchy, and had the sole regiment and primacy in us. 62 Satan is very wise in all his attempts, he taketh the best instruments, as politic How the devil chooseth the best wits for his service. men use to do in matters of importance. In Paradise he maketh choice of the most subtle beasts, and opposeth his strength to the weakest vessel. After being moved to choler for the Church's deliverance in Egypt, he stirs up no mean parties, but sorteth out Magicians, enchanters, mathematical heads, & men of deeper wit and experience. Under the Prophets he chooseth Kings and Queens, and they carry the train of the common people as the drover doth his herd. Against Christ he setteth the profound Scribes and learned pharisees; yea, he chooseth out judas, so cunning an hypocrite, that the disciples being forewarned of that treason, every one suspected rather himself than judas. 63 The Scriptures lap up in one sin, all that are accessary to that sin, whether it be How many sins may lie covered under one. by ministering instruments of sinning, or by commanding, or by counseling, or by consenting, or by concealing, or by communicating in the booty gotten, or by commending the sin, or by not hindering it, as we may, or not by dissolving it before a magistrate; or by not admonishing, or by not mourning for the offender; or lastly, by not praying, when we hear of evil, both that the malefactor may repent and we may be preserved from the same sin. When we are free in every of these, we are not truly accessary to the sin. 64 We must beware of drawing a thick skin on our conscience, and of searing How to preserve a tender conscience, & to keep our hearts from hardening. it up, but rather labour to keep it in a feeling of sin, and in a bleeding plight, so as the least strain may press out somewhat. Otherwise we shall soon fall to hardness of heart; and consequently lie open to the judgements of God. And as the wound, which at every small crush shrinketh, and yieldeth forth pure blood, is less dangerous, and more curable: & as the sore, which hardly being pressed feeleth nothing there not at all bleeding, or if it yield, affording but a little black and corrupted blood, is more dangerous, and less curable: Even so the conscience, which at every check is melting, and resolved into godly grief, as feeling the least smart of the least impression of God his correction, is furthest from hardening, and nearest to the hearing: and that mind whatsoever, which at a griping pinch remaineth unsensible, and at a dead blow continueth as one unremovable as a block, is not only furthest from recovering, but also in danger of a final obduration. 65 Where God his mercies are most wonderful, there, if they be contemned, the How dangerous to reject grace and light offered. judgements of God ensue most fearful. The serpent of all beasts the wisest, abusing that wisdom, became of all the cursedst. Sodom the beautiful valley, being puffed up with pride, became the filthiest pit. The church of the jews, the valley of vision, not using it dignity, was as a scattered wilderness, jerusalem is an heap of stones, Zion as a thicket, the Temple as a vast vessel. The Church of Rome refusing Christ, is become the seat of Antichrist. The churches of Asia lost their candlestick, because light coming to them, they loved darkness more than light. 66 Until a man by feeling the sorrows of sins determineth to arise & go to his father, How contrary the judgements of the word & worldare. the word doth say, he is not come to himself, as Luk: 15. in the lost child: chose, when a man by feeling the sorrows of sin, saith, he will arise and go to the father, the world crieth with Festus, he is beside himself, too much learning hath made him mad. So far differ the judgements of the word and of the world. 67 As the Serpent was the first instrument of sin, ●o sin retaineth still a quality of How sin 〈…〉 the quality of the Serpent. the Serpent. For first it windeth round about us, as though it would embrace us, but in the end it playeth the Serpent, and with the tail it doth sting us. For the sorrows which belong unto sin, do not commonly accompany the fact to be committed, but the fault already committed, and doggeth the conscience to sting it to death at the time of most advantage, for sin taketh occasion by the law, and deceiveth, and therefore s●ayeth us. And let not him think that findeth not a present controlment of conscience for every sin committed, that therefore he hath not offended God, for we are o●t suffered to have the spirit of slumber for a while, that the spirit of Christ jesus might more perfectly awake us. 68 God his children are to rejoice, for the day of their Resurrection is their day of Redemption. The judgement day of Gods 〈…〉 day of 〈◊〉 redemption. Their judgement day was, when Christ was judged, at what time all, that are in Christ were judged. And as the wicked are now damned, but then shall have the sentence of damnation, so now the godly are saved, but then they shall have the full testimony of their salvation by Christ, yea with Christ they shall be assistants in iudg●●●●● to condemn others, so far they shall be from coming into judgement to be condemned. 69 Bersillai having done a great benefit to David, the King could no● 〈◊〉 estimation how sufficiently to recompense it, but referred him and his children to ●eat Salomon's table, To sit 〈…〉. Bersillai thought in himself this to be so great a recompense, that he re●use 〈…〉. If it were both in David's estimation, and in Bersillaie● opinion so great a 〈◊〉 to 〈◊〉 Salomon's table, how much more glorious a benefit is it to sit at Christ his table, 〈…〉 Solomon but a greater than Solomon is present? 70 It is our corruption, that we are more grieved, when we suffer as ●el-doers, than when we suffer for evil-doing. For this is the logic of the world, I am grieved that I am thus dealt with, because I never deserved it, had I done any thing worthy of punishment, it would not have grieved me, though I had been punished. Thou speakest like a foolish man, thou knowest not when to be grieved, and when ●ot to be grieved. For whether is it better to suffer, when thy conscience is free and suffereth not, or when with thy outward affliction thou art afflicted also of thine own heart? And is it not a glorious thing to suffer Note. for well doing, wherein thy cause of grief is the less, and an ignominious thing to suffer for evil doing, wherein the cause of grief is the more? For if rather the cause of affliction than affliction itself should grieue● he, than affliction without cause of affliction being for God his cause should rather comfort thee. 71 Company is the best thing and worst thing in the world▪ how much and how 〈◊〉 ●●. are men beholding to it? it maketh and marreth whatsoever cometh near it 〈◊〉 as worms do easily breed in the softest wood, so doth it commonly spoil the best ●●●●sition. 72 When we have any cross it is hard luck say we. Well, that luck, as you call it, and How profitable ●he cross it. providence as I judge it, is often more worth unto us than all our substance. And why so? the reason seemeth simple, and yet is most forcible, for than we begin to be in necessity. That is, as you think, a cold comfort, and I should hardly persuade you, that this argument is good. For, if I shall say that if ye did believe, ye should see this, as sure as your life, I know, that you would smile at it. Notwithstanding it is sure that the sense of our necessity causeth us to look for a remedy, the ask of it by prayer doth assure us to obtain because of the promise. 73 Herein is a difference between children and bastards, that original sin in the Children and bastards how they differ. refused, hath the root as rottenness, the branch as dust, the bud as blasphemy, the fruit as despair: in the elect being overturned with the power of affliction, then ariseth in stead of it both the blossoms of rising from sin, and the sweet smelling fruit of conversion unto God. 74 There is nothing so good, but privy pride will corrupt it, nothing so evil, but a lie will cover it. For privy pride cast the Angels from heaven, exiled Adam out of Paradise, Privy pride. overthrew the dearest of God his children, when they were most full of the spirit, and was the last but most fiery temptation, wherewith our Saviour Christ was assaulted. It is seen Matth 4. of others, before it is espied of ourselves, it cometh with greatest graces of God, whereas other sins come with sin, it was the first sin in God his child, and it will be last. For even when all sins seem to bleed, and all graces seem to stand, herein we can be proud, that sin is so dead, and godliness so abundant in us. 75 It is good still to attend upon hearing the word, although we feel not that inward joy and working of God his Spirit, which either we have felt, or desire to feel. The preaching The hearing of the word preached. of the word is God his ordinance: if it hath no● wrought heretofore, though it work not presently, it may work hereafter. And because we know not who is the man, what is the time, where is the place, which is the sermon that God hath appointed to work on us, let us in all obedience attend on the ministery of every man, watch at all times, be diligent in every place, and run to every sermon which we can conveniently, because though the Lord touch us not by this man, in this place, at this time, through such a sermon, yet he may touch us by another. Let every one therefore thus meditate with himself: Though I hearing am as dead as a stone, and feel as little as a block, yet I must hear still, because it is God his ordinance, I will hear, that I may obey his ordinance, and though I go an hundred times without any profit, yet I shall never go without some peace, because though I have not that which I desired, yet I have done that which God hath commanded. This I am sure of, so long as I am under the dressing hand of the Lord, I shall not perish, but in his good time I shall bring forth fruit. But thou wilt reply, I may happily sometime feel, but it is so short and so little, and so many have fallen away before me, that I fear I shall fall, and of a natural vine I shall prove wild and an unnatural branch. Well, the Lord by his word will purge thee and prune thee, he will dress thee, if ever thou hadst any working, thou shalt have more: thou shalt not only bring forth Christ being graffed into Christ, but much fruit also being trimmed by the word. Only seek thou God in his word, he will not fail to be found of thee, use thou the word which is his pruning knife, and he will work on thee at one time or at another. 76 Great is our corruption, which turneth the grace of God into wantonness, and maketh How corruption turns grace into wantonness. his bounteous liberality in outward things an occasion to serve our sin, whilst abundance in the unsanctified bringeth an inglutting of the mind, the inglutting of the mind breedeth unthankfulness, unthankfulness causeth coldness, coldness beginneth carelessness, carelessness is the way to hardness of heart and utter profaneness, and profaneness ripeneth us for the judgements of God to fall on us. 77 Our own kindred, that should draw us most to God, often hindereth us most from How our own kindred may hinder us with God. God, and it is Satan's policy when he cannot prevail against us with the world, to undermine us with nature. So he suborned Lots daughters against their father, jobs wife against job, and our saviours own kinsfolk against him, Kain against Abel, Ishmael against Isaac, Esau against jacob, the eleven brethren against joseph, joab against Abner, Saul against ●onathan. 78 If we count it a great benefit to receive a Nobleman, or any appertaining to the Nobility into our house, because they may after gratify us; or if we think it a great injury to How to entertain and love the Saints. hurt one of the blood royal, and to withstand one of princely lineage, than what a dignity is it to entertain the Saints allianced to jesus Christ? what a traitorous villainy were it traitorously to offer violence to one fearing God, who is of the blood royal and of the Lord● lineage, whom he accounteth as mother, brother, or sister? 79 Until we are fully stayed in mind with a contentation of outward things, we can How to labour for contentation if we will profit in godliness. never be very godly. For, if either our mind be about living, when we have too little for our estate; or if our hearts wander as being stolen away to the things of this world, whe● we abound, we can never aspire to the spiritual power of true godliness. And then are we most fit to be wrought upon by the word, and most free to strive in travail against ou● own corruptions, when we are at peace and at a point for outward things, when being content with that we have we can say, O Lord, thou art my portion, thy word have I chosen as mine inheritance for ever, thy kingdom is my principal labour, thy face is th● chiefest thing I seek for, thy favour is the joy of mine heart. 80 To have that measure which God hath appointed us, we must use such means as How to attain the measure of blessings which God hath appointed for us. are warrantable, and with good means we must use a right heart; neither trusting too much in them, lest we be worldly minded, neither mistrusting too much, lest we be murmurers. In this uprightness of heart, we must not only be just, that is, by every just title claiming our own interest, but merciful, that is, remitting of our own for pity's sake, even as God remitteth us. 81 As we truly show ourselves to hate sin; we love the contrary grace, and as we truly love virtue when we abhor the contrary sin: so we indeed hate sin, when we A good note of our love to virtue. hate every little occasion to the sin; and we truly love virtue, when we seek and receive every little mean helping to that virtue, as namely evil company, which we must carefully avoid, unless we have either some special calling, or some particular gift of God his grace, which do only privilege us in this behalf. 82 It is dangerous to proceed in judgement against a man upon a bare suspicion, Not to proceed rashly in judgement against any man. when no proof can be had, both because we would be loath that the Lord should so enter judgement with us, as also, because it were the way as well to judge good men undeservedly, as a wicked man deservedly, for that the one may be suspected as well as the other. The Lord hath therefore appointed, that rather an offender not convicted of offence should go unpunished, then that a man upon surmise should suffer, lest so a good man should oft come into undeserved danger. The wicked shall be sunk in destruction, and though they be not moved with God his The end of the wicked. judgements, yet whatsoever they do, they shall spin a thread of their own destruction, and hatch an egg of poison to themselves. 83 Men must not be in wrath when they pray, for than it is not pleasing unto the lord Prayer. For as when an Instrument is played on, and it being out of tune, it doth jar, & the noise is not so pleasing unto them that should hear it: No more are our prayers pleasing unto the Lord, when we are in contention one with another, the Lord cannot abide it. 84 When one hath broken an arm or leg, and the same is healed again; will that man by and by lift withal, as he doth with that other arm which is strong and perfect in How to cure contention. health? No, he will spare it still a great while, for fear he bring it out of joint again, and so it should be worse to heal than it was before: So, when enemies are made friends, they must bear one with another, and not give themselves leave to speak any nipping words one to the other, for than they will fall out again, and so their contention will be worse than it first was. 85 We desire for the most part to do duty, when we may receive like proportion Prayer. again; which thing in praying one for another aught much to move us. For as we pray for others by virtue of God's commandment; So by the force of the same Law are we to be prayed for of others, all being bound upon pain of God's highness displeasure to pray for us. 86 There is a self-will that breeds self-love, and a self-love that brings a self-will, Self-love & self-will. and self-will bewrays pride, which is a monster of divers heads. Some are proud in arrogating that to themselves which they have not: some have the things they boast of, but they think they proceed of themselves: some think their gifts proceed from God, but by their own deserts: some acknowledge Gods gifts to be free and undeserved, but Pride. they are proud of them. 87 It is strange that we should not abide to be threatened, and yet can be content to be Admonition. afflicted, when as naturally we rather desire the less evil; or we would lever be admonished of an evil, then punished with an evil. Now a threatening forewarns, but plagueth not, an affliction punisheth rather than forewarneth. Howbeit this bewrays the great pride of man's heart, in that he had rather be pressed under the hand of God, than reproved of a man. 88 In the estate of marriage choice may well be made of four things. First, we are to Matrimony look the woman be religious. Secondly, that she be chaste. Thirdly, that she be loving to her husband. Fourthly, that she be an housewife. For other things, if God cast them on us, they are not to be refused; if we want them we must remember godliness is the best dowry. 89 As God his children have the greatest blessings, so have they oft the greatest crosses: Affliction. which would seem strange, but that God his wisdom must stay our ranging wits. It is good therefore to promise this assurance, that we belong to God, which will most comfort us, though affliction so belongs to us. 90 Because a truth may be taught, and not an whole truth, it comes to pass that many Doctrine. learned men, though not of purpose, open the door to many heresies. 91 As in receiving of a purgation, a man shall think himself sicker than in receiving How troubled minds fear threatenings. a cordial, and yet in the end he is not so; so it is incident to troubled minds to think themselves worse in hearing threatenings, than in receiving of the promises, and yet it is not so: For by hearing of the Law both their title is better to the promises, and the promises more appertain to them. 92 As no gift or bribe doth so much whet up the mind of a good Physician, or skilful How greatly God is pleased with faith on his providence. Lawyer, as to rely and rest in their Art and faithfulness, for which they will do far more than for any other thing: so there is nothing doth more draw out more assurance from GOD, as when he seeth that thoroughly and confidently, yet with all humility we depend upon his promise, providence, and power. 93 It is a danger to make a private offence public, because private offences would be privately admonished. Howbeit, if we see that notwithstanding our private dealing the Admonition. sin doth still grow, than we are rather to make some hole into the same, than to lose the soul of such an offender, and in such a case (not we, but they) have published their own names. 94 Although we are not to accept persons, yet we may make difference of persons, because How to put difference between persons. some are more capable of good things than others. In which respect our Saviour Christ took some of his Disciples with him to pray, and yet but two, ●●d those of choice: showing and teaching us thereby, that as we must avoid popularity, to seek our own▪ glory, so we must not hinder God his glory, nor cease to do pure things before others, who for their faithfulness have upright hearts, and for their wisdom can discern of things to be well iustructed thereby. 95 It is one thing to have as it were the prick of a point of a needle, and another to have a wound with the dint of a sword; It is one thing to be stung with the tongue of: The passions of Christ in his death. Serpent, and another thing to be hissed a● of a Serpent having lost his tongue; it is one thing to drink the cup of gall and poison to the dregs, and another to drink of a cup, the bitterness whereof is drawn out, & Balm placed in the steed of ●t; it is one thing to drop a few tears, and another to sweat drops of blood; it is one thing to be grieved in measure, and another thing to be heavy unto death; it is one thing to feel the wrath of God for sin in ourselves, but discharged in another; another thing to have the sin committed of another, and sustained in ourselves. 96 It is a good thing to look to ones hart in all things, especially for uncleanness even Observe well the heart in all things. creeping upon us in holy things, and with most holy persons; as when one shall desire in comforting afflicted minds, to do it rather with women then with men, and with beautiful women, rather than with others, and with rich women, rather than with poor women, wherein the heart is very corrupt, and full of matter to humble us. 97 The devil is a skilful pirate, as for empty Barks he never makes after them, but How the devil maligns the best. for those that are poised and furnished with best wares, those he pursues with main sails: so those that have nothing in them the devil esteems them no prey, but if once we be fraught with God's graces, than he maligns us, and hoisteth every sail, to take us as his spoil. 98 No man hath so good a memory, but he shall forget a benefit; no man hath so ill Memory. a memory, but he shall remember an injury. 99 It is worthy to be marked that Paul saith, fly Fornication: and Iame● saith, resist the Wherefore the Lord bids us flee Fornication, but resist the devil. devil: for Fornication must not be stood long withal, but to put our safety out of question, let us flee all occasions of it: and chose Satan must not be fled from, (for that will embolden him) but he must be resisted by the word, and by prayer, and the power of Christ. 100 It is a marvelous thing, that a young man should be so zealous in youth, and about The zeal of youth and of age. 40 or 50 years should be honest and hold his own, but have no such vigour as before: But we must know that even his heat is mixed much with heat of youth, which shooteth and thrusteth out a little with a great heat and outward show in the beginning, and that afterward the strength of godliness being sounder, a man shall be less vehement but far more solid, at what time his pure zeal being naked in itself, for that his young heat forsakes him, seemeth happily to be less, but sure it is more sound and substantial than it was before. 101 It may seem strange, that we are so much moved with the sermons of godly The difference between our feelings in our first conversion and afterwards. men at our first calling, and after we have long believed, that we should find ourselves so coldly and seldom mou●d. Here we must know, that at our first entry to Christianity, there is a more combustible matter in us, & that every little spark of fire would inflame us, that is, that we had such great ignorance, that every principle of knowledge did affresh us, and such profaneness, that every precept took hold on us: but afterward being much purged and cleansed both in life and judgement, we are not so lightly moved, we are not so soon carried away, every course di●t will not satisfy us as at the first. Again, the graces of God are sweetest at the first, and sprout out much in the beginning; for than we Simile. are as young plant●, which in their first rising spring out more sensibly, though less substantially, whereas old plants spring not so fast, nor so much in sight and sense, and yet grow into a more firm and solid substance. So we sprout with a more sensible joy at the first as unacquainted with that thing, but after we bring forth greater fruits, things not so sensible unto our feeling. 102 God doth always hear the prayers of his children, though not according to Prayer. their desires it may be, yet certainly for their good and salvation. 103 We are not so much to have an eye to the beginning as to the ending in godliness. The end tries all. For Paul begun evilly, but he ended well: judas began well, but he ended ill. 104 Many men will praise themselves, but who shall find a faithful man, that is, such To be faithful in our own business. a one as doth more negotiari in suo, than otiari in alieno opere? It is not good, if the Lord bids us to work in one field, that we should go glean in another. 105 If they be faulty that let the Sun go down on their wrath, what shall become Anger. of them that let the Moon change on their wrath: if the good man for speaking good things but out of time be faulty, what shall become of them who speak wicked things with a wicked heart? 106 As it is better with a silly Sheep to feed in a low pasture with peace and quietness, The godly man's peace. than with the sturdy Bull to be in a fat pasture with a continual baiting, so it is better with God his children to have a little with joy of conscience, than with the wicked to have much with terror of spirit. 107 john Baptist was a good pattern for Chaplains, who spared not his Lord and Chaplains. Master in due time. 108 We must not grow to be parched heaths, or flinty rocks, that let all the drops of Hardness. grace fall, for such cannot be softened. 109 The Lord doth often let the wicked live in judgement for themselves, and for a judgements. terror of God his judgements to others. 110 Many seek the world before the kingdom of God, and so by preposterous order To seek first the kingdom of God. they lose both the world and the kingdom of God. Some indeed seek first the kingdom of God, but not for the righteousness of it, but for the ●ase of it. 111 Many play the devils registers in espying the weaknesses of the godly, whose The devils registers. worm of conscience shall eat up themselves. 112 We seek as Demas, being more loath to forego the world than the Lord, or as Sound profession. Lot's wife, who carried away her body from Sodom, but left her soul and affections behind. It is good therefore to profess no more than we will perform. 113 We must so hide our treasure, that though the world strip us, yet we must keep it How to hide our treasure. from them, as the Martyrs did, whom when the world did search from top to toe, and every vein in them, yet could they not find this treasure. 114 God dealeth with us as a loving father with his prodigal son, that is, when he How God rewardeth us. cannot get us to do duties, he will hire us to do well. Seeing then God bargaineth so with us, that he will give us more for our service than all the world, or the devils are ready or able to give us, let us receive him: for Christ will give us for every penny an hundred fold. 115 We must not leave, or lend time, but make a through▪ fare of it. A man having sold Not to dwell in sin. an house may come into it, but it is as a stranger, not as the owner & dweller in the house: So we may do sin again, but not as they that will continue in sin. 116 We must leave all sin, one door is as good as twenty for Satan, one poison is enough To empty ourselves of every one. to destroy, one plague-sore will destroy us: we must be wholly emptied of sin, lest we be like to him that emptieth his mouth of filthiness, and so may taste a little of sweet medicines, but because the stomach is not emptied, filthiness comes again. 117 Oh Lord judge me not, I judge myself, oh that I may do it in truth. 1 I have not so loved the means, nor set by the Sabbaths as I should do. Private examination and confession. 2 I have felt exceeding pettishness where I did owe duty, and hardness of heart, where I should have pitied. 3 Besides exceeding filthy thoughts, most dangerously did I offend in, Lord. 4 My prayers are more monkish than powerful. 5 Great hypocrisy of heart, and vainglory in speech hath overtaken me. Good Lord strengthen me to avoid these things: 1 Customable praying. 2 Vainglorious speaking. 3 Desire of being from the means. Good Lord strengthen me to do these things. 1 To be given to a contemplative life. 2 To keep myself in fasting, mine eyes in heaven. 3 To meditate of * Or spiritual special things without superstition. 4 To remember my former covenants. 118 We must endeavour to discern between one sin and another, by the qualities Differences in sin. and circumstances following the same; for circumstances make every sin greater or smaller. 119 Being asked, whether this may be said, that a child is, or children be regenerated? Children regenerate. he said, we might in hope so say, because the Apostle saith, that the root being holy, the branches are holy, and one of the parents being holy, the seed is holy, 1. Cor: 7. yet here we must know, that he speaketh of that holiness which is according to the covenant. 120 It is a great mercy of God to have a good affection when we have a good occasion; Affections. for God never ceaseth in offering good occasions, but we often cease in having good affections. 121 When a poor man contemptuously in his charge had denied him his tithe, he Tithe. said, if he can charge me with want of duty, I will supply it, but that I may not hinder my successors, he must pay it; And if he think I respect gain more than mercy, I will give it to the poor man's box. 122 Concerning our study, it may be that a special working of God is in us, that Philosophy Studies. is made unto us so unsavoury, and Divinity so sweet. In our studies general precepts, which may make for the truth, are to be gathered, avoiding foolish quiddities, whereby many study Philosophy, as heretics the scriptures, who choose that which confirmeth their heresies, and leave the body and substance of the truth. 123 We then do truly apprehend by faith Christ dying for our sins when we feel A lively faith. sin die in us. 124 A good man being vehement with him in speeches, he said, you are fire, and I will Vehement speeches. be water. 125 Even as having a wheal in our hands, be it never so little, we will not let another Admonition. let it out, but we will do it ourselves; so when we deal with the smallest infirmities in another, let us do it with great tenderness, lest they desire rather to admonish themselves of it, then to be admonished by us. 126 Even as a man having corn ripe, when it is ready, for ●eare it should fall away again Death. into the earth, reape●h it: so the Lord when a man is ready for his kingdom, lest he should become earthly again, he cuts him off by death, & carrieth him into the barn. 127 As when the Ark of God was with great gladness received of the Bethsa●ites, 1. Sam. 6. 19 when it came from the Philistims, but with little reverence used, it caused a The contempt of the Gospel a sign of wrath. death and destruction to many: so it is to be feared, and almost looked for, that unless better order be taken, the Gospel which should be our life, will be our destruction and death. 128 Because we are dim of sight, and the Lords works have, like the curtains of How to respect advisedly the works of God. Solomon▪ beauty within, it is requisite that we hold our eyes nearer unto them, and put our heads as it were within them and consider them, C●nt. 1. 129 He said to one troubled: You see now by experience, that which the world seeth by bare knowledge, that is, how God corrects in mercy, and with mercy corrects. You are humbled for using evil means; job said, he desired to be strangled, & the ●aylor went about A consolation to one afflicted. to kill himself. You sometime speak idly, but when you are well you must presently be thankful. You think you cannot pray, the Saints pray, and when they pray not, Christ prays for you. You fear much; fear to sin. You are glad when good men are with you; job. 7. 15. Act. 16. 27. but take heed you tie not Gods help to bodily presence. You must labour for two things: first, to come to the word: secondly, to the works of your * The afflicted must fly idleness. calling. 130 It is a great mercy of God to be foolish and to be bunglers in sinning: and as great a judgement for men to be wise in their sins. 131 When a man is most merry, he is most near to danger. We must fear God in sin prosperity, love him and believe in him in adversity. Mirth. 132 He desired never to lay any worldly grief near his heart. Grief. 133 When he spoke to one vehemently, against want of reformation, he said, I would our speech were less violent, and our spirits with God more vehement. Again (he said) it Vehement speeches. is hard to spend our heat against our own sins first, next against the want of household reformation, and against our enemies, if they be present; otherwise it is no divine courage. And (saith he) we must in this case ever try ourselves, if we speak with mourning and pity: and we must be thankful for the measure we have, which if it were more would cover many hypocrites, etc. 134 To a Noble woman ask him for good counsel, he said: Madam, first God hath given you a birth, blood passing many, credit and countenance, wealth and abundance: A grave counsel to Ladies. in all which as you excel others, so these things require in you the greatest care of well doing. Wherefore my advice and counsel is unto you, to try your heart, whether you have in any measure been answerable to these things in your obedience to the Gospel. 135 To one very civil and unspotted in life, in outward appearance to the world, yet To a man of civil life much troubled in mind much tempted and troubled in mind, he spoke, not as some would do, charging such with covering gross sins under the cloak of hypocrisy, but far otherwise: Because you are so blameless and unspotted before men, it is Gods great mercy (lest you should be an Heretic, Papist, or proud person) to humble you even in the sight of your natural corruption, seeing that thus you may see yourself to want Christ, as well as others. 136 They that will teach others effectually must be affected with the things they teach, Teachers. 2. Cor. 1. 3. joy & grief as he that will humble, must be humbled, he that will comfort must be comforted. 137 There is a grief that ends in laughter, and there is a joy that ends in weeping: there is a mourning of the law for not doing good, or doing evil, and there is a weeping in the Gospel when we are glad if the things we have done please God, and this ends in consolation. 138 Is not the sanctifying of the Sabbath commanded? If they say it is a figure, than I Sabbath. ask what truth is therein foreshowed? If they affirm it to be a shadow, then where is the body resembled? If it be neither figure nor shadow, but a rudiment, whereunto doth it instruct us? And I would desire you to show me, where they find it rather enjoined to the jews, than to us: or if it was not commanded to Adam in Paradise? But if they can neither show it to be shadowing nor rudimental, but will grant the permission of six days travel, 〈…〉? Now ●●●● the working ●n 〈…〉 be a permission, who 〈…〉? ●● the 〈◊〉 of the 〈◊〉 be a commandment, who ●●●● forbid it? As 〈…〉▪ 〈◊〉 leave to ●●te of all the fruits of the garden, who could re〈…〉, the Lord restraining from one for his probation, who could have given l●●●e to ●●●● of it? Or the Lord having permitted 〈…〉 of all 〈◊〉, who for conference ●●●●●●● forbid them? The Lord having forbidden the use of them in fasting, who can permit them? 139 He said thus to ●ne in an agony, uttering desperate things: When you are well, 〈◊〉 these speeches, because God is much dishonoured by them. And then ●● said, that How to ●●rrie ourselves in the temptation. to give place in temptation is to make ●● grow on us: we must therefore 〈◊〉 ●he devil, and he will flee from us. And if we feel pain, the best is in meekness to 〈◊〉 to the Lord, and to stay in Christ. For though many in pride of nature do conte●●●● the devil, yet that is his advantage, as much as in a fearful nature. In any wife, in the temptation be afraid of yielding: for if once our minds be out of peace, if ●●● forsake the word, we shall go into great extremities, unless it be for the prayers of the Saints▪ For as giving place to lust, anger, or sorrow is dangerous, ●● also to give place to fear is evil. 140 We must in all things every day labour for increase of faith & repentance; which Few means used in truth better than many in ceremony. because it cannot be done without means, therefore we must use them, but ●●● in ceremony. For we shall see that after f●●●r means, used in truth, follows greater 〈◊〉, than using many means in ceremony. 141 To persuade a difference between 〈◊〉 and feeling, he said, that as we cannot feel the love of a friend, when he 〈…〉, and yet are persuaded of his love: so we Faith and feeling. may be without a feeling of God's love, and 〈…〉 persuasion of it. 142 It is wonderful to see how God directeth the hearts of men simply minded, in the How God blesseth and directeth the single and simple heart. feebleness of their senses: for as ●●●●● being ●●●●●lly minded, though he gr●ped was deceived, so jacob being spiritually minded, was by God's providence directed, when he blessed Joseph's children, Gen. 48. 10. 14. 143 David had many troubles and yet overcame all, but the falling into sin broke David's heart. Isaac was blind, and so was jacob. 144 We must humble ourselves to see Heretics do more for vain glory, and for their sect, than we will do for God's glory and for his truth. 145 If once we give consent to one sin, we are made ready to fall into many sins: sin and making no conscience of one sin, we shall not make conference of many and great Heretics. sins: and so being once enwrapped in sin, it is a hard thing to get out of the claws of To lie in any one sin how dangerous. the devil. 149 If any man make no conscience to walk uprightly, I will not free him from poverty, from sickness, from heresy: for as well can and will the Lord punish the mind as To walk uprightly. the body. 147 It is the greatest judgement of God that can be to thrive in sin. To thrive in sin. 148 When men begin to suffer themselves to be deceived, it is to be feared they will be hardened▪ Heb 3. 12. 13. deceitfulness of sin. 149 If you slip back from the Gospel the stranger sort will be offended, either by noting in you singularity, or by suspecting you for inhumanity: But O cursed corruptions of our sinful nature! if we give liberty, they will grant licentiousness; if we afford consolation, they will set on presumption; if we call for humiliation, they cry to desperation. 150 Look often upon Christ when you are alone, be careful to please him; for carefulness and cheerfulness may meet together in a sanctified mind. 151 He would give to others, not such things as he loved not, but such things as he loved dearly, that they might know it to be a gift of love. It is the temptation of the godly to fear whatsoever they do, that they do it in hypocrisy. A SHORT FORM OF CATECHISING: WHEREIN ARE BRIEFLY SET DOWN THE PRINCIPLES OF CHRISTIAN RELIGION, BY MASTER RICHARD GREENHAM, SOMETIMES PREACHER OF THE WORD OF GOD, IN LONDON. HEBR. 5. 12. When is concerning the time ye ought to be teachers, yet have ye need again that we teach you the first principles of the word of God, and are become such as have need of milk, and not of strong meat. JOB. 33. 16. 23. 24. Vers. 16. He openeth the ears of men even by their corrections, which he sealeth. Vers. 23. If there be a messenger with him or an interpreter, one of a thousand to declare unto man his righteousness. Vers. 24. Then will he have mercy on him. VERITAS VIRESSIT WLNERE TC printer's or publisher's device AT LONDON, Imprinted by Thomas Creed, for William Welbie, and are to be sold at his shop in Paul's Churchyard at the sign of the Swan. 1611. TO THE RIHT VIRTUOUS AND GODLY GENTLEWOMEN, MISTRESS ANNE bowls, AND MISTRESS A. STEVENS, H. H. WISHETH ALL COMforts and mercies in jesus Christ to be multiplied. THe holy Apostle S. john saith, he had no greater joy john. 3. 4, than this, to hear that his sons did walk in the truth. The same affection all the true Ministers of Christ have in some measure towards all the sons and daughters of God: specially such as they have gained, or God by them hath brought to the faith of Christ. I am well assured you remember Master GREENHAMS' great care and love towards you, which was unfeigned, because of the good experience he had of your unfeigned faith in Christ, and love towards him. If he had longer lived he would have rejoiced yet much more to see your love so increase in knowledge, and the testimonies of your love in the fruit of righteousness, and in your godly perseverance in the truth. Now receive his works, and what you long expected and desired to see. This Catechism I have sent you, that you may teach it your children, as Eunice & Lois did their children. These letters serve well for your own use, that you may hear them always speak in his absence from you, whom you so rejoiced to hear, being present with you: and that you may have his own very words written and set before your eyes, which you have heard often to your great joy sounding in your ears, that so in the end, you may be able by your good experience to comfort others, with the same comforts, wherewith ye are and have been by him comforted of God. For the faithful are exercised of God diversly: some by outward, some by inward afflictions of mind: and some have both troubles without, and terrors within. Such as be not acquainted with the troubles of mind, whatsoever gift they have, can bring but cold comfort in time of need, to poor souls afflicted, as it is very manifest, both by Scripture & our common experience. Now the God of peace sanctify you, both in spirit, soul, and body, and keep you with all yours blameless unto the coming of our Lord jesus Christ. Amen. Yours ever in jesus Christ, HENRY HOLLAND. A SHORT FORM OF CATECHISING. WHereas all men desire to be blessed, and the most men are deceived in seeking blessedness, tell me which is the true way thereunto? To know God to be my Father in jesus Christ, by the revelation of the spirit according to his word, & therefore to serve him according to his will, and to set forth his glory; believing that I shall want nothing that is good for me in this life, and that I shall enjoy everlasting blessedness in the world to come. How know you this? By the working of the holy Ghost, and by the means of God's word. What call you God's word? It is the revealed will of GOD, set forth unto us in the holy Scriptures. Which call you the holy Scriptures? The Books of the old and new Testament, commonly called Canonical. Are all things that are necessary for us to know contained in them? Yea: for God being full of all wisdom and goodness, would leave out nothing that was requisite for us to know. Is it lawful for to add or to take any thing from God's word? No: for God hath flatly forbidden it, and hath pronounced grievous curses upon those that do it. Why is it so grievous a sin? Because it is a very great sin to alter the last will of a mortal man: therefore much more grievous a sin it is to change the last Testament of the eternal God. Why is it requisite that the will of God should be set forth unto us? That we might have pure rules of his worship, and sure grounds of our salvation. Is it not lawful to repose any part of God's Worship, or of Salvation in the doctrine and doings of men? No: for all men by nature are liars, and defiled with sin. What followeth hereof? That all men's doctrines and doings are mingled with lies and corruptions. How far are we bound to their doctrine and doings? So far forth as they be agreeable to God's word. May all read the Scriptures? Yea, all that be of age able to discern between good and evil, aught to increase in knowledge, for their furtherance in salvation, as they increase in years. All must read the Scriptures. Why must all such read the Scriptures? 1. First, because every one must be able to prove and try himself, whether he be in the Faith, or no, 2. Cor: 13. 5. Why else? 2. Secondly, because every one must be able to prove and examine men's doctrines and Act. 17. doings by the Scriptures, that they be not in their salvation by them deceived. 3. Thirdly, because every one must be able, as his calling requireth, to teach, admonish, Heb. 3. 12. exhort, and comfort one another. 4. Fourthly, because every one must be able to make an account of the faith and hope 1. Pet. 3. that is in him. What if men cannot read? Then they must use the help of others that can read. Is it enough to read the Scriptures privately, or with others? Reading the Scriptures in the Church. No: for God hath also commanded to hear them read publicly in the Church. And is it enough to hear them read publicly in the Church? No: for he also hath ordained preaching to be used. Why must preaching be joined with ●eading? Because it is the most principal and proper means to beget Faith in us. Heb. 4. 2. Why must Faith be mixed with the Word, read, and preached? Because otherwise the word profiteth us nothing. Preaching. How many things are requisite to be in every one that will come to hear the Word read and preached? Amongst others, four are necessary. What is the first? 1. First, a reverend fear of the Majesty of God. Hearing the Word. 2. Secondly, an assured faith in Christ. 3. Thirdly, an earnest endeavour to frame our lives thereafter. 4. Fourthly, they must pray for the holy Ghost to be given them, to enlighten their minds, and to write all these things in their hearts. Which be the principal parts of God's word? The Law and the Gospel. What call you the Law? It is that part of the Word that commandeth all good, and forbiddeth all evil. Law. What if we could keep the Law? Then we should be blessed. What if we break the Law? Then we are subject to the curse of God, and so to death and damnation. What call you the Gospel? It is that part of the word which containeth the free promises of God, made unto us in Gospel. jesus Christ, without any respect of our deservings. What doth that work in us? It worketh in us a true and lively faith in jesus Christ, whereby we lay hold of the free remission of our sins in him, and the true repentance of them. What must we learn by the whole word of God? Two things:— 1. First, to make a right and sound entrance to our salvation. 2. secondly, how to increase, and continue in the same unto the end. What is required for our right and sound entrance to our salvation? Three things are required. 1. First, to know and to be persuaded of the greatness of our sins, and the misery due to the same. 2. Secondly, to know and be persuaded, how we may be delivered from them. 3. Thirdly, to know and be persuaded what thanks we owe to— God for our deliverance. How shall we come to the right sight of our sins, and a sound persuasion of the greatness of them? By the spirit of God leading us into the true understanding of the Law, and a due examination of ourselves thereby. Where is the Law set down? It is written in many places of the Scriptures, but the sum thereof is contained in the ten Commandments. Rehearse them. I am the Lord thy God, thou shalt have none other gods but me. How are they divided? Into two principal heads or tables, as they be called. What doth the first table teach us? It teacheth us our duty towards God, and is contained in the four first Commandments. What doth the second teach us? Our duty towards our neighbour, and is contained in the six last Commandments. Why are the duties towards God set down before the duties towards our neighbour? 1 Because the love of God is the ground of the love of our neighbour. Amo● Dei amorem proximi generate. General observations concerning the Decalogue. What followeth hereof? 2 That none can rightly love his neighbour except he first love God. Why are the duties towards our neighbour joined to our duties towards God? 3 Because the love of our neighbour is the proof of our love towards God. What ensueth hereof? 4 That none can love God aright, except he also love his neighbour. Why are the Commandments set down in ten parts, and not in general? 5 Because God is not pleased with doing our duties in general or in some part, but he will be wholly served in all and every one of his Commandments. Why are they set down singularly or to every one? 6 Because every one must do his own duty, though none go before him. What followeth of this? That every one must bear his own burden, and none shall have excuse by the example of others. Are there not some rules which serve for the better understanding of every one of the Commandments? Yea, there be four which have special uses: 1 First, in every commandment where evil is forbidden, there the contrary good is Rules. commanded. 2 Secondly, many more evils are forbidden, and many more good things are commanded in every commandment, than in words are expressed 3 Thirdly, because God is a spirit, therefore his commandments are spiritual, and require spiritual obedience. 4 Fourthly, in every commandment where evil is forbidden, there the occasions of the evil are forbidden: and where good is commanded, there also the occasions of good are commanded. Rehearse the first Commandment. 1. Pre●●pt. Thou shalt have none other gods but me. What evil is here generally forbidden? Even that which the words do import. What good is commanded? To have God to be my only God, and to be always in his presence. What is it to have God to be our only God? To give him all things which be proper and peculiar to his Majesty. Which be those that properly concern God, and therefore be the special things commanded? They be very many. Rehearse the sum of them wher● b● the rest may be understood. I am bound to believe in God, to love God, to fear and obey him, to pray unto him and praise him. After what sort m●st you perform these duties of faith, love, fear, obedience, prayer, and thanksgiving? With my whole mind and understanding▪ with my whole heart and my whole strength. Which be the peculiar sins herein forbidden? To fail in giving to God any of these or the like forenamed good things, in any part Evil forbidden. or in any respect. What else is particularly forbidden? To give any of the forenamed good things to any creature, or any other thing whatsoever, whereby my heart may be withdrawn from God in any part, or in any respect. Which be the occasions of the breach of this Commandment? 1. First, the vain desire of the pleasures, riches, and glory of this world. 2. Secondly, a negligent and careless use of the means to serve God his providence. Are not the contrary good things to these commanded? Yea. Good commanded. Which are they? 1. First, a heart contented with any estate, and using things of this world, as though we used them not. 2. Secondly, a reverend and diligent use of the means to serve God's providence. Rehearse the second Commandment. Thou shalt not make to thyself any graven Image, nor the likeness, etc. The second commandment. What evil is expressly forbidden in this Commandment? I am forbidden to make any Image either to represent God, or to worship him by. What evil is generally forbidden? I must avoid all inventions and devices of men in the outward worship of God, which General evils be contrary or besides the written word of God. Which be the special evils forbidden? Chiefly all corruption in the substance of doctrine, prayer, Sacraments, and discipline Special evils of the Church. What occasions of evil be forbidden? There be some which we must necessarily avoid, unless we will fall into superstition Occasions of the breach of the second law and idolatry; and they be these: 1. First, to join the false parts of worship with the true worship of God. 2. Secondly, to be present in body at idolatrous and superstitious service. 3. Thirdly, the reservation of some special monument of superstition and idolatry. Which be the lesser occasions forbidden, and yet (so we have the special grounds of God's worship) we must, and may tolerate them, when we cannot help them? 1. First, all vain, idle, and superstitious Ceremonies. What we must tolerate in a Church, which lies not in our power to reform. 2. Secondly, all keeping company with false worshippers. Is not the evil in heart also forbidden? Yea, so far forth as I lust in my heart to have any of them prevail or be established. What good is generally commanded? All the outward means of God's worship, which be agreeable to his written word. What is specially commanded? General good Special good thing I must use such doctrine, prayers, Sacraments, and discipline of the Church, as be agreeable to God's word in the substance. What occasions of good be here commanded? 1. First, to have and use good books of the doctrine and history of the Church, written Occasions of good. according to God's word. 2. Secondly, erecting and maintaining schools of learning, as nurseries of the ministery. 3. Thirdly, sufficient provision to be made for the Ministers of God's word. Sufficient provision for God● s●ruie?. 4. Fourthly, building and maintaining Churches, and all things belonging thereunto. 5. Fi●ly, I must v●●●ll good ceremonies and orders agreeable to the word of God. 6. Sixtly, 〈◊〉 fami●●● company with the true worshippers of God. What good in heart is commanded? I am commanded to use the means of God's worship, not only outwardly, but also in spirit and truth. What is me●●● by these words: For I the Lord thy God am a jealous God, & c? That God will punish false worship in the false worshippers, and in their posterity unto the ●●●rth generation. What is meant by these word●: And will show mercy unto thousands, & c? Th● God will bless his true worship in the true worshippers and their posterity, unto the thousand descent W●●t is ●●●●●●●f these? The use is to make false worship more vile, and his true worship more precious in our eyes. 〈…〉 third Commandment. Thou ●●●● not taketh● Name of the Lord thy God in vain, etc. 3. Precept. What 〈…〉 forbidden? 1. First, 〈…〉, ●●●ning or ●ursing, enchanting, or conjuring. 2. Secondly, all 〈…〉 by false Gods, or naming them with reverence. 3. Thirdly, 〈…〉 swearing, or speaking of GOD without reverence. 4. Fourthly, to c●use God's Name to be dishonoured by false Doctrine or ungodly life, 〈◊〉 in my ●●●●●r in others. W●at good is herein commanded? 1. First, in matters concerning God's glory, I must swear by GOD only in justice. judgement. Truth. 2. Secondly, I must endeavour from my heart to grow up in true knowledge, and a godly life, that so God's Name may be praised in myself, and by mine example in others. What is meant by these words: For the Lord will not hold him guiltless, & c? That God will certainly punish the dishonouring of his Name in any sort. What is the use of this? The use of this is, to make us more fearful to dishonour him, and more careful to glorify his Name. Rek●●●●● the fourth Commandment. Remember the Sabbath day, to keep it holy, etc. What is here generally commanded? I am commanded to make it my whole delight, to sanctify the holy Sabbath of the 4. Precept. Lord from morning to night. What is 〈…〉 commanded? 1, First, to use ●ll the public means of God's worship in the congregation of God's Public exercises. people. 2. secondly, to rejoice to use all such private exercises, as may make the public means ●●●●●table to myself and to others. W 〈…〉 be those private exercises? 1. First, the examining of my sins and wants, private prayer, reading of the Scriptures, singing of Psalms, conference with others, and applying all things to myself, Private exercises. with a care to profit others. 2. Secondly, relieving the needle, visiting the sick, and them that be in prison, comforting them that be in any misery, reconciling them that be at variance, admonishing the unruly, and such like. What is especially commanded? The spiritual beholding of the Creatures of God, thereby to provoke myself and others to praise him. What else is? A diligent searching of my heart, with a like care to find it out, and to reap some profit of the forenamed means, so that I may be the better for and through them. What is then particularly forbidden? 2. All such labours and pleasures, in thought, word, and deed are forbidden, as may hinder me and others, for using of, or profiting by the same means. 2. Secondly, the leaving 〈…〉 of those public means or private exercises What is here generally forbidden▪ The using either of those public or private means in ceremony without some good fruit in myself, or care of fruit in others. Rehearse the fifth Commandment. Honour thy Father and thy Mother, that thy days may be long in the Land, etc. Whom do you understand by father and mother? 5. Precept. By father and mother I do not understand only my natural parents, but also those whom God hath set over me for my good, as Magistrates, Ministers, Masters, & such like. What duties do children owe unto their natural parents? Children ought reverently and obediently to receive the instructions, commandments, and corrections of their parents, to succour them, and to pray for them. What are they forbidden to do? To refuse, or murmur at the instructions, commandments, and corrections of their parents, or to neglect any duty belonging to them. How may they try their love by these duties? They may try whether their love be right three ways. 1. First, if they be as desirous to do all these duties to their parents, as they would Trial of the love of children to Parents. have their parents to do all duties unto them. What is the second? 2. Secondly, if they be as desirous to do all duties to their parents, as they would have their children hereafter to honour them. What is the third? 3. Thirdly, if they be as willing to do all these duties to their parents, as they would receive long life, or any other blessing at the hands of God. What duties do parents owe to their children? Parents ought to teach, correct, pray, and provide for their children. How may they try their love by these duties? They may try their love two ways. What is the first? Trial of the love of Parents to children? 1. First, if they be as careful to do all duties to their children, as they would have had their parents in times past to have performed all good duties unto them. What is the second? 2. Secondly, if they be as careful to do duties to their children, as they would have their children hereafter to be dutiful unto them. What be the duties of Servants to their Masters? servants ought in fear and trembling to submit themselves to the instructions, commandments, and corrections of their Masters, and to do no eyeservice to them. What if Parents and Masters do not their duties to their Children and Servants? Yet they must obey them for conscience to God's ordinance. What if they command unjust things? Then they must obey God rather than men, and submit themselves to their correction. Why are these words added, That thy days, & c? They are added to allure us more carefully to keep, and willingly to obey this Commandment. And shall not disobedience be punished? Yea; it shall be rewarded with a short and miserable life. How may they try their love by these duties? They may try it three manner of ways. What is the first? 1. First, if they be as desirous to do all these duties to their Masters, as they would Trial of the love of Servants to their Masters. have their Masters to do the duty of Masters unto them. What is the second? Secondly, if they be as careful to do all these duties to their masters, as they would have their servants to be dutiful unto them when they shall be masters. What is the third? Thirdly, if they be as willing to do all duties to their masters, as they would be glad to receive long life, or any other blessing at the hand of God. What duties do Masters owe to their servants? masters ought to teach and correct their servants, and to pray for them. Trial of the love of Masters to Servants. How may they try their love by these duties? They may try their loves two ways. What is the first? 1. First, if they be as desirous to do all these duties to their servants, as they would have their masters deal with them, if they were servants. What is the second thing? 2. Secondly, if they be as careful to do all these duties to their servants, as they would be to have their servants to do all duties unto them. Rehearse the sixth Commandment. The sixth Precept. Thou shalt do no murder. How many things are here forbidden? Four especially: 1. First, is forbidden, by weapon or poison to kill our brother. 2. Secondly, by wound or blow, or any other means to shorten the life, or impair the health of any man. 3. Thirdly, by word, countenance, or gesture, to mock, grieve, or contemn any man. 4. Fourthly, we are forbidden all anger, hatred, or envy, whereby we may be brought to revenge ourselves upon our brother. What good is here commanded? 1. First, we are commanded to have peace with all men, as much as is possible and in us lieth. 2. Secondly, we are commanded in thought, word, and deed, to seek the preservation of the health of our brother. Rehearse the seventh Commandment. The seventh Precept. Thou shalt not commit adultery. How many things are here forbidden? Three things are forbidden. Which is the first? First, all outward actions are forbidden whereby the body is defiled, as Adultery, Fornication, uncleanness. How many ways is uncleanness committed? Two ways: First, either against Our own bodies, which is unnatural: or, The bodies of beasts; which is monstrous. Secondly, by marrying one 1. Of a false religion. or, 2. Of no religion at all. 3. Within the degrees forbidden. 4. Without the consent of parents. A man may commit adultery with his own wife. 5. It is committed by using the marriage bed intemperately. What is the second thing forbidden? Secondly, all instruments and occasions are forbidden, whereby this sin is raised up or strengthened in us; and they be all contained in this word, Wantonness. How is this wantonness seen? In two things: First, when either 1. The whole body is abused in idleness, or vain sports: or, 2. Any part of the body, as the eye, the ear, the— tongue, the nose, the hand, or foot are abused. Secondly, when we do intemperately abuse meat, drink, sleep, or— apparel, or use any inconvenient company, time, or place. What is the third thing forbidden? Thirdly, all inward settled lusts are forbidden, whereunto the heart doth give consent. What good is cammaunded? 1. First, I am commanded to keep myself pure and chaste both in body and soul. 2. Secondly, to use those means carefully, which may keep us chaste. Which ●ee the means of Chastity? Continual sobriety, in meat, drink, sleep, and apparel. Means of Chasti ie. Continual painfulness in our calling. Fasting and watching, so often as need requireth. What if by these means we cannot be kept chaste? 3. Then thirdly, we are commanded to marry, and in marriage to use those means carefully, whereby the marriage bed may be kept pure and undefiled. Rehearse the eight Commandment. Thou shalt not steal. 8. Precept. How many evils are herein forbidden? 1. First, all those outward acts are forbidden, whereby stealth is committed. How many ways is stealth committed outwardly in act? Two ways, either By ourselves, and this is three ways. 1. First, all secret filching and open robbery, ●e it never so small a thing, for never so great a need. 2. Secondly, all extortion or violent wrong, all oppression and unmerciful dealing. 3. Thirdly, all deceit in buying and selling, or exchanging, in restoring things borrowed, found, given to keep, and such like. By others, either By commanding or counseling others to steal. By keeping counsel. By consenting any way to them when they steal. Which are the second evils forbidden? 2. Secondly, all outward occasions of stealth forbidden. Which be they? All idleness, wasteful spending of goods, living in an unlawful calling, all false weights, Idleness, measures, coins, and such like. What is thirdly forbidden? 3. Thirdly, all inward stealth of the heart is forbidden. What is that? The settled will or desire of our neighbour's goods, although we cannot get them, or for fear, ●hame, or some other respect we do not take them. What is h● commanded? 1. First, to restore goods evil gotten, or wrongfully kept. Restitution. 2. Secondly, to labour faithfully in a lawful calling, to be sparing of that we get, and to help others, as their need requireth. Rehearse the ninth Commandment. Thou shalt not bear false witness, etc. 9 Prccept. What is forbidden herein? We are forbidden not only to bear false witness ourselves, but also to be partakers with false-witness bearers. How many ways do m●n ●eare false witness? Two ways: 1. outwardly and against others, and that is in judgement. or out of judgement. or 2. inwardly themselves. When they deny that to be in them which is indeed: or When they take upon them that False witness. which belongeth not unto them, whether it be good or evil. In judgement, when they give or receive false information, pronounce or write any false sentence. Out of judgement. 1. When any raise up, spread abroad, or listen after false reports. Psal. 15. 2. When any report the faults of others without care of their credit,— or when with flattering hearts they commend any man. 2. Inwardly, either 1. In suspicion without just cause. Susp●●ion against any man without any just cause▪ a sin against the ninth commandment. 1. Cor. 13. Charity suspecteth no evil. 2. In judgement falsely or hardly of any man. Which be the occasions of false witness hearing? They be fleshly hatred of our enemies, the carnal love of ourselves or of our friends; to get the things we love, and to avoid the things we fear or hate. How are we partakers with false witness bearers? If we either command or counsel it to be done. If we mislike it not, or not stay it if we can. What is here commanded? 1. First, in judgement to further righteous causes, so far forth as my calling requireth. 2. Secondly, to speak the truth from my heart to every man, so far forth as it is requisite for him to know it. 3. Thirdly, to be as careful of the credit of my neighbour as of mine own, both in his presence and absence, so far forth as the nature of his offence will permit. 4. Fourthly, to hope and believe the best of every man. Rehearse the tenth Commandment. Thou shalt not covet, etc., Ar● all motions and desires evil? 10. Precept. No: for the desire of meat, drink, sleep, and such like are natural, and in their own nature good, unless through our corruption they become sinful. Motions. What motions be evil? These motions be evil, which are either against God, or our Neighbour, Are all those forbidden in this Commandment. No: for all those which are against God are forbidden in the first commandment: but these motions only are here forbidden, which are against our Neighbour. What motions are forbidden in the tenth Commandment. Seeing in the former Commandments we are forbidden to hurt our neighbour in heart, how doth this differ from the former? In the former Commandments the settled desires of the heart are forbidden: but the motions are only here forbidden, whereunto the heart doth not consent. Whereof do these motions arise? They either arise from our own corruption, or are offered by Satan, or by the world. Are all these motions sin in us? All that arise of our corruption, are sins in us: but they that be offered by Satan or the world are not sins; unless we be infected with them. How are we infected with them? How we be infected with the motions. 1. First, when weetake pleasure in them. 2. When we be entangled with them. 3. When we suffer them to tarry in offerings, though our hearts do not give consent. which come from Satan & the world. How is this Commandment brok●●? Three ways. 1. First, when evil motions arise of our corruption, moving us to hurt our Neighbours. 2. Secondly, when we be infected with those motions which Satan or evil men do put ●nto our minds. 3. Thirdly, when we do not with like affection desire the good of our Neighbour as we do our own. What is then commanded? I am commanded to love my Neighbour as myself. Who is your Neighbour? Who is our Neighbour. Eu●ry one that is near me, and standeth in need of my help, and it lieth in me to help him, though otherwise he be a stranger unto me, or my foe. Why judge you so? Because of the Image of God in him, and that he is mine own flesh in respect of our first parents. Doth the Law of God prescribe the perfect rule of righteousness? Yea, for there is no good thing in deed, word, or thought, but here it is commanded, and likewise no evil, but here it is forbidden. Can every one keep the Law of God perfectly? They that are not borne again of God cannot keep it, neither in all, nor in any one point, as pleasing God thereby in respect of themselves. Why so? Except a man be borne again of God, he cannot see the kingdom of heaven, not joh. 3. enter therein, neither can he keep the commandments of God: moreover, all men by nature being borne and conceived in sin, are not only insufficient to any good thing, but also disposed to all vice and wickedness. Ephès. 2. 3. What punishment is due to the breakers of God's Law? In this life the curse of God, and death, with manifold miseries both of body or soul, or both. What else? Where this curse is not taken away, everlasting death and damnation both of body and soul in the world to come. But God is merciful. He is indeed full of mercy, but he is also full of righteousness, which must fully be discharged, or else we cannot be partakers of his mercy. And cannot we by ourselves make satisfaction for our sins? We cannot by any means, but rather from day to day increase our debt. But doth not God wrong to man, to require of him that he is not able to perform? No; for God made man so, that he might have performed it: but he by his sin, spoiled himself and his posterity of those good gifts. Can any creature in heaven or earth, which is only a creature, make satisfaction to his righteousness? No, none at all: for, First, God will not punish that in another creature, which is due to be paid by man; and beside, none that is only a creature, can abide the wrath of God against sin, and deliver others from the same. What manner of man is to be sought out to be our Mediator and Deliverer? He which is indeed a very man and perfectly righteous, and more mighty than all The Mediator described creatures, that is he which also is very true God. Why must he be man and perfectly righteous? Because that the righteousness of God requireth, that the same nature that sinned, should pay, and make amends for sin. Why must he be God withal? Because that by his godly power he may abide the burden of God's wrath in his flesh, and may get again and restore to us the righteousness and life which we have lost. Who is that Mediator, which is very God and very man, and perfectly righteous withal? Our Lord jesus Christ, who was made unto us Wisdom, Righteousness, Sanctification, and Redemption. 1. Cor. 1. What is the use of all that hitherto hath b●ene taught? The use is, to bring us to a sound persuasion and feeling of our sins, because they have deserved so grievous punishment, as either the death of the son of God, or hell fire. Are they only delivered from the curse of the Law, and made partakers of the merits of Christ that are truly humbled? They only and none other: Es●i, 57 Matthew. 5. 3. 4. 5. and as for the Law, heaven and earth shall pass away: but one jote or title of God's Law shall not fa●e till all be fulfilled. How is the truth of God's Law fulfilled? It is fulfilled in- 1. God's children; because it bringeth them to be truly humbled in themselves for their sins, and then sendeth them to Christ, in whom it is fully fulfilled. 2. The wicked; because it declareth to them their just confusion,— when to the end they either presume or despair. Is sorrow for sin sufficient to bring us to Salvation? No: for we must also have a true Faith. What is that true Faith that saveth us? It is a true persuasion of the mercies of God merited by our Lord jesus Christ. Faith defined. How shall we attain to this true Faith? By the spirit of God, giving us this true persuasion by the Gospel. Where is the Gospel declared unto us? It is generally declared unto us in the holy Scriptures: but the Church of God hath gathered out of them a certain sum thereof. Which is that? The Articles of our Christian faith, commonly called the Creed. Rehearse the Articles of our Christian faith? I believe in God the Father Almighty, maker of heaven and earth, etc. Into how many p●●●t● are these Articles divided? Into two: The first is, of Faith in God. The second is, of Faith concerning the Church. What are you taught to believe in the first part? In the first part, I declare that I believe in God the Father. Son. H. Ghost. Why say you I believe in God and not in Gods? Because there is but one only true God, upon whom my Faith is wholly stayed. Seeing there is but one God, why name you three, the Father, Son, Holy-Ghost? Because that God hath so manifested himself in his word, that these sundry persons, are but one true and everlasting God. Why say you I believe in God, and not rather, that there is a God? By saying, I believe in GOD, I declare that I put my whole trust and affiance in God; whereas the Devils and wicked men believing that there is a God, yet cannot put their whole trust and confidence in God. Why say you I believe, and not, We believe? Because I must be saved by mine own faith, and not by the faith of another. Why call you God FATHER? Because he is the Creator of heaven and earth, and so is the Father of all creatures. Why call you God, Creator of heaven and earth, and not Maker of heaven and earth? Because he created all things of nothing; for to Create, is to make a thing of nothing▪ What Creati●●●●. but to make, is to make a thing of that which was something before. Why call you him Almighty? Because as he created all things of nothing, so doth he preserve and guide them by his Almighty power, wisdom, justice, and mercy. What comfort doth this article 〈◊〉▪ It ministereth unto me ●oure notable comforts Use of the first article of the Cr●e●e. 1. First, that all the good Angels of God shall watch over me▪ & pitch their tents about me. 2. Secondly, that neither the devil nor men shall have any power to hurt me, but when, and as far forth as God doth give them leave. 3. Thirdly, that I shall have a profitable and convenient use of all God's creatures. 4. fourthly, though I suffer hu●t by Satan, or want of the creatures; yet all this shall turn to my good in the end. How can this be? Because God can do it as an Almighty God, and will do it as a most merciful and l●●●ing Father. True it is, that by Creation we had this benefit but we have ●●st it▪ & are bec●me the children of wrath: how then can God become our Father and show his merci vn● us? He is become our Father by Faith in jesus Christ the Son of God. What believe you of God the Son●e? 1. First, I believe that he is able to work my salvation. 2. secondly, I believe that he hath wrought it indeed, after that manner that is set down in the Creed. How can you believe that he is able to work your salvation? I do believe it, because he is both God and man, and hath an office from God the Father to work my Salvation. By what words in the Creed do you believe Christ to be God? By these words, His only Son: I declare that I believe in Christ the only begotten Son of God, begotten of his Father before all worlds, God of God, Light of Light, very God of very God, begotten not made, being of one substance with the Father, by whom all things were made. Why call you him the only begotten Son of God? Because he is the alone Son of God by nature. How can this be, seeing Adam, the Angles, and we also, be the sons of God? Ad●m was the Son of God by Creation, which we have lost, but yet we be the sons of God by regeneration. Why was it requisite that he should be God? Because nothing but God was able to abide and overcome the wrath of God, and the punishment due unto sin. What comfort have you by this that Christ is God? Hereby I am sure, that he is able to save me, by reconciling me to the Father, that he Christ very GOD. may make me the child of God. By what words in the Creed do you show that you believe Christ to be man? By these words, Borne of the Virgin Marie, I do show, that Christ is borne of the Virgin Marie, as others be, and subject to all infirmities of man, sin only excepted. Why are these words added; Conceived by the holy Ghost? To show, that Christ by the holy Ghost was conceived in the womb of Marie, (she continuing still a pure Virgin) and that he was borne holy and without sin, whereunto all other men by nature are subject. Was it n●edfull that Christ should be without sin? Yea, for otherwise the Godhead and Manhood could not be joined together: and again, if he had been a sinner, he could not have satisfied for the sins of other men. Why was it requisite that Christ should be Man? Because the righteousness of God requireth, that the same Nature which had sinned, Christ very man.. should also pay and make amends for sins. What comfort have you by this that Christ is man? Hereby I am assured, that Christ is fit to suffer the punishment of my sin; and being man himself, is also meet to be more pitiful and merciful unto men. What fruit have you by his holy Conception? I am assured that this holy Conception hath covered the corruption of my nature, and Use of holy Conception. that his pure Conception shall be imputed unto me. What comfort have you by this that he is both God and man? By this I am most certainly assured, that he is able most fully to finish my salvation, seeing that as he is man he is meet to suffer for sin; as he is God, he is able to bear the punishment for sin, and to overcome in suffering: and therefore he is called JESUS. What doth JESUS signify? It doth signify a Saviour. W●y do you c●ll him JESUS? I do call him JESUS, (that is, a Saviour,) because he saveth me from all my sins, and because there is none other means whereby I may in part or in whole be delivered from them. What comfort have you by this? My comfort is even the same which I have said, and the rather because GOD from heaven gave him his name, and the Church on earth hath subscribed thereunto. What signifieth CHRIST? It signifieth Anointed▪ W●y is he so called? Because he was anointed to be a Prophet for all his people, and so for me. Priest for all his people, and so for me. King for all his people, and so for me. How gather you this? By the anointing of Prophets, Priests, and Kings, which were figures of him. Was Christ anointed with material oil as they were? No: but he was anointed with all gifts of the holy Spirit without measure. Why d●e you call him Prophet? Because he was, he is, and ever shall be the only teacher of the Church. What were then the Prophets and Apostles? They were his Disciples and servants, and spoke by his spirit. What comfort have you by this? Hereby I am sure, that he will lead me into all truth, revealed in his word, needful for Use of Christ's prophesy. God's glory and my salvation. Why call you him Priest? Because offering up himself a sacrifice once for all, he hath satisfied for all my sins, and maketh continual intercession to the Father for me. What comfort have you by the Priesthood of Christ? Hereby I am assured that he is my Mediator, and that I also am made a Priest. How are you made a Priest? Use of his Priesthood. By him I have freedom and boldness to draw near, and offer myself, and all that I have to God the Father. Why call you him King? Because ●e doth guide and govern me unto everlasting life by his word and spirit. What comfort have you by this? Hereby I am assured, that by his kingly power, I shall finally overcome the flesh, the Use of Christ's kingdom. world, the devil, death, and hell. Why call you him Lord? Because not with gold nor silver, but with his precious blood he hath purchased us to be a peculiar people to himself. What comfort have you by this? Seeing he hath paid such a price for me, he will not suffer me to perish. What is the second thing wherein the faith of Christ consisteth? Secondly, I believe that he hath wrought my salvation indeed after that manner that is set down in the Creed. After what manner hath he wrought your salvation? 1 By his most painful sufferings for sin. 2 By his most glorious victory and triumph over sin. In what words are his most painful sufferings expressed? In these words; Suffered under Pontius Pilate, was crucified, dead, and buried, he descended into hell. What is the general meaning of these words? By them I show myself to believe, that Christ endured most grievous torments both Christ's passion most grievous in body and soul. of body and soul. What comfort have you by this? I am freed from all those punishments of body and soul which my sins have deserved. How then cometh it to pass, that we are so often afflicted with grievous torments both in body and soul? Our sufferings are not by desert any satisfaction for our sins in any part, but being sanctified in the most holy sufferings of Christ, they are medicines against sin. Why are these words added; Suffered under Pontius Pilate? Not only for the truth of the story, but also to teach that he appeared willingly and of his own accord before a mortal judge, of whom he was pronounced innocent, and yet by the same he was condemned. What comfort have you hereof? That my Saviour thus suffering not any whit for his own sins, but wholly for mine and for other men's sins before an earthly judge, I shall be discharged before the heavenly judgement seat. What is meant by this; That he was crucified? That he died not only a common death, but such a death as was accursed both of God and man. What comfort have you by this? I am comforted in this, because I am delivered from the curse which I have deserved by the breach of the law, and shall obtain the blessing due unto him for keeping of the same. What is meant by this; That he died? That his soul was separated from his body, so that he died a corporali death. Why was it requisite that he should die? Because by sin came death into the world, so that the justice of God could not have been satisfied for our sins, unless death had been joined with his sufferings. Why is it ●rther added, That he was buried? To assure us more fully that he was truly dead. What comfort have you by his death and burial? 1 I am comforted, because my sins are fully discharged in his death, and so buried, Use of Christ's burial. Phil. 3. 9 13. Rom. 6. 12. that they shall never come into remembrance. 2 Secondly, my comfort is the more, because by the virtue of his death and burial sin shall be killed in me, and buried, so that henceforth it shall have no power to reign over me. 3 Thirdly, I need not to fear death, seeing that sin which is the sting of death is taken away by the death of Christ, and that now death is made unto me an entrance into this life. What is the meaning of this, He descended into hell? This is the meaning; that my Saviour Christ did not only suffer in body, but also in soul did abide most unspeakable vexations, griefs, painful troubles, & fear of mind, ●●to the which both before, and most of all when he hanged upon the cross, he was cast. What comfort have you by this? I am comforted in this, because in all my grievous temptations and assaults I may stay and make sure myself by this, that Christ hath delivered me from the sorrowful griefs and pains of hell. What believest thou in this article, He rose again from the dead? I believe that Christ in his manhood hath suffered for me, and that he did in the third day, ●●● again by his own power from the dead. Wherein doth this article minister comfort unto thee? In three things: 1. His resurrection doth assure me, that his righteousness shall be imputed to me for my perfect justification. 2. it comforteth me, because it doth from day to day raise me up to Use of the article of the Resurrection righteousness and newness of life in this present world. 3 It ministereth unto me a comfortable hope, that I shall rise again in the last day from bodily death. What believest thou in this Article, He ascended into heaven? I believe that Christ in his human Nature (the Apostles looking on,) ascended into Heaven. What comfort have you thereby? 1. I am comforted in this, that Christ hath prepared a place for me in heaven: which john. ●. 14. now I see by Faith, and hereafter shall fully enjoy. 2. I am comforted by his intercession to the Father for me. What fruit have you by his intercession▪ 1. First, it doth reconcile me to the Father, for those sins which I do daily commit. Use of Chrstes intercession. 2. Secondly, being reconciled in him, I can pray to GOD with boldness, and call him FATHER. What is the meaning of this article, He si●tteth at the right hand of God the Father? I believe that CHRIST in man's nature, was advanced by the FATHER unto that high authority, whereby he ruleth all things in heaven and earth. What comfort have you thereby? 1. I am comforted, because I shall receive from him all things needful for me under his gracious government. 2. By his power all mine enemies shall be subdued, and trodden under my feet. What believe you in this article, From thence he shall come, & c? 1. Thess. 4. 26. 1. Cor. 15. I believe that Christ shall come in his Majesty, to pronounce sentence upon all those that were dead before, and upon them that then shall befound alive. What comfort have you by this? 1. I am comforted in my greatest misery, knowing that CHRIST will come one day and 〈…〉 of all. 2. I am sure that he will give sentence on my side, and take me to glory with him. Why say you I believe in God the holy Ghost? Because he is God, equal with the Father and the Son. Why call you him ●●●? Because he is the Author of all holiness. What fruit have you by this? 1. The holy Ghost doth assure me that I am the child of God, by making me to call him A●●● Father. 2▪ He assureth me, that by the virtue of the death and resurrection of Christ, that sin dieth in me, and I am raised up to holiness of life. 3. The holy Ghost leadeth me into all truth needful to God's glory & my salvation. Phil. 3. 10. Rom. 12. 13. 4. He comforteth me in all my troubles, and in death assureth me of a better life in this same body and soul. What is the meaning of this article, I believe that there is a Catholic Church? That God hath a certain number of his chosen children, which he doth call and gather to himself. Why say you, I believe that there is a Catholic Church. Church. Because that the Church of God cannot be always seen with the eyes of man. Why call you the Church Holy? Because the Church on the earth though in itself it is sinful, yet in Christ the head it is holy, and in the life to come shall be brought to perfection of holiness. Why do you call it Catholic? Because God in all places, and of all sorts of men had from the beginning, hath now, and ever will have an holy Church. What is the meaning of this article, The Communion of Saints? The whole Church communicateth with Christ, and every member one with another in the benefits of Christ. What comfort have you by this article? 1. I am comforted, because I am justified by that Faith whereby Adam and Abraham were justified, which is tied to no time, or place, and excludeth no person. 2. I am comforted, because I am made partaker of Christ and all his mercies by Faith, and of all the blessings of the Church by love. What believest thou in this article, I believe the forgiveness of sins? I believe that God for Christ's sake doth freely forgive me, not only all my sins, but also the punishment that I have deserved by them. Why say you, I believe the forgiveness of sins? The holy Ghost alone giveth us the assurance of the pardon of sins. Because no reason can persuade me, but the holy Ghost only must work the assurance of it in my heart. What comfort have you hereby? 1. First, I am comforted, because all the sins I have, and daily commit, shall never be laid to my charge. 2. Secondly, I am comforted, because that the weakness and wants of all my duties are covered and supplied in Christ. 3. Thirdly, I am comforted, because God will hear me praying for others, that they may have Faith to * By Faith we come by degrees to feel & to have a comfortable experience of the pardon of sins. feel the forgiveness of sins. What believest thou in this article, The resurrection of the body unto life everlasting? I believe that this body after it shall be dissolved into dust, shall be raised up again at the last day, and my soul shall live in everlasting glory. What comfort reap you thereby? 1. I am made comfortable and cheerful in well-doing, seeing my labour shall not be in vain. 2. I am made to despise the pleasures and glory of this world, and with patience to suffer all troubles that are laid upon me in this present life. 3. It comforteth me over the death of my dearest friends, and maketh me careful in death, knowing that I shall have a part in the resurrection of the just. What fruit have you when you believe all these Articles? All do come to this end, that being justified by faith, I am righteous in Christ before God. What be the several fruits? 1. First, I am at peace with God, although in myself for my outward sins which I daily commit, and my inward corruption which remaineth, I am daily accused. The comfortable use of all the articles of the Creed. 2. I get strength to fight against my outward sins, to subdue my inward corruption, to do outward good works, and to delight in the law of God in the inward man. 3. I have a right to all God's creatures, so that the use and want of them shall turn to the furtherance of my salvation. 4. I am assured of the glorification of my soul and body in the heavens, because I am made an heir of everlasting life. Why is this given wholly and only unto Faith? Faith only justifieth. Rom. 3. 28. Not because Faith doth deserve it: but because the merits of Christ can be laid hold on and applied to myself, by none other means but by Faith alone. Cannot our good works in some part justify us before God? No: for the righteousness which is able to stand in the judgement of God, must be perfect in all respects. Are not our good works perfect? No: for in many things we sin all; and again, the best works we do, are defiled with sin, and therefore can deserve nothing at the hands of God. Why then doth God promise a reward unto them? The reward that God doth promise, it is not for the desert of works, but of his own A reward to works is promised of God's free mercy, and not for merit Works. grace and mercy. Will not this doctrine make men careless of well doing. No: for they that be ingraffted into Christ, must needs bring forth good works. Why is it needful that they should do good works? 1. First, that we may by them show ourselves thankful unto God for all his benefits. 2. That we may be assured of our Faith and election by good works. 3. That by our good works we may edify others. How mayest thou edify others? 1. First, by encouraging and strengthening those that are good. 2. Secondly, by winning those that are not come unto God. 3. And then by stopping the mouths of the wicked. 4. The fourth ariseth of the former, and that is the glory of GOD, which is advanced by them. Are good works so needful, that without them we cannot be saved? Yea: for although good works do not work our salvation in any part, yet because they that are justified are also sanctified; they that do no good works, declare that they neither are justified nor sanctified, and therefore cannot be saved. Then they must much more be condemned, which commit sin and lie in it? Law and Gospel condemn sinners which lie in sin without repentance. Yea: for such are not only pronounced to be accursed by the Law, but also the Gospel hath denounced, that they shall not inherit the kingdom of heaven. Can every one do good works? None can do good workrs, but they that are borne again. How can they that are thus borne again do good works? They that are thus borne again, and carry in them the Image of God, have repentance wrought in them; from whence good works do proceed. Repentance defined. Note. What is Repentance? Repentance is a turning of ourselves to GOD, whereby we crucify and kill the corruption of our nature, and reform ourselves in the inward man, according to Gods will. What is it to crucify the corruption of our nature? It is truly, and with all my heart to be sorry, that I have angered God with it, and with my other sins, and every day more and more to hate it and them, and to fly from them. How is this sorrow wrought? It is wrought in me partly by the threatenings of the Law, and the fear of God's judgements, but especially increased by feeling of the fruit of Christ his death, whereby I have power to hate sin, and to leave it. How is this reformation of ourselves wrought in us? Only by the promises of the Gospel, whereby we feel the fruit of the rising again of Christ. What doth ensue hereof? Hereby we are raised up into a new life, having a law written in our hearts, and so reform ourselves. Hereby it appeareth that none can repent of themselves, or when they will? Yea: for it was said before, that it is the gift of GOD, given unto them that are borne again. By this it is also evident that God's Children stand in need of Repentance, so long as they live? Yea: for there is none of God's Saints but always carrying this corruption about The faithful have a cortinuall repentaence all their life. them, they sometime fall, and are far from that perfection of goodness, which the Lord requireth. Se●ing it was said before, that good works did proceed from Repentance, what properties are required of works? 1. First, that they be such as God hath commanded in his Law. 2. secondly, that they that do them be such as be engrafted into CHRIST, and continue in him. What say you then of the good works of them that be not in Christ? They do no good works, because they neither are as yet members of Christ, nor do offer them to GOD in the Name of Christ. 3. The third property of works is, that they may be to glorify God, and to assure our salvation. Is it not lawful to seek our own praise and merit by our own good works? No: For all our good works are imperfect, and salvation is only merited by the death of Christ, as was said before. We have heard that the Law worketh the knowledge of our sins, and feeling of our miseri● What means hath God ordained to work and increase Faith in us? He hath ordained 1. The Gospel to beget and breed it in us. 2. Prayer 3. Sacraments 4. Discipline 5. Affliction.— to confirm it in us. What is the Gospel? Gospel defined. It is that part of God's word, whereby the holy Ghost worketh in us a lively Faith, to apprehend the free remission of sins in jesus Christ. How many kinds of Faith be there? Two, a General Faith, whereby I believe God to be true in all his works. Special, and this is either whereby I believe God to be just in his threatenings, and so am made penitent; Or, whereby I believe him to be made merciful in his promises, and so come to repentance. Penitence & repentance how they differ. What difference is there between Penitence and Repentance? Penitence is a sorrow for sin, wrought by the Law: Repentance is a recovering ourselves from sin, wrought by the Gospel. Is there such difference between the Law and the Gospel? Yea: for the Law differeth from the Gospel in four things. Four differences between the law & gospel. 1, First the Law revealeth sin, rebuketh us for it, and leaveth us in it: but the Gospel doth reveal unto us Remission of sins, bringeth us to CHRIST, and breath v● from the punishment belonging unto sin. 2. The Law commandeth to do good, and giveth no strength: but the Gospel enableth us to do good, the holy Ghost writing the law in our hearts, & assuring us of the promise. 3. The Law is the ministery of wrath, condemnation and death; but the Gospel is t●e ministery of grace, justification, and life. 4. In many points the Law may be conceived by reason; but the Gospel in all poin●● is far above the reach of man's reason. Wherein do they agree? They agree in this, that they be both of God, and declare one kind of righteousness, Rom. 3. 2. though they differ in offering it unto us. What is that one kind of righteousness? It is the perfect love of God and of our neighbour. What thing doth follow upon this? That the severe law pronounceth all the faithful righteous. How doth the Law pronounce them righteous? Because that they hau● in Christ all that the Law doth ask. But yet they remain transgressors of the Law. They are transgressors in themselves, and yet righteous in Christ, and in their inward man they love righteousness and hate sin. What then is the state of the faithful in this life? They are pure in Christ, and yet fight against sin. What battle have they? They have battle both within: the battle of the flesh against the Spirit. and without: the temptation of Satan. The combat of the faithful. the world. How shall they overcome? By a lively Faith in jesus Christ. 1. joh. 5. 4. What call you th● flesh? The corruption of our nature, wherein we were borne and conceived. Flesh defined Doth that remain after regeneration? Yea: it dwelleth in us, and cleaveth fast unto us so long as we carry the outward flesh about us. How doth the flesh fight against the spirit? By continual lusting against the spirit. What is that? 1. By hindering, or corrupting us in the good motions, words, and deeds of the spirit. The motions and lusts of the flesh. 2. By continual moving us to evill-motions. words. deeds. What call you the spirit? The holy Spirit, which God in Christ hath given us, whereby we are begotten again. D●● we not receive the spirit in full measure, and in perfection at the first? No: but first, we receive the first fruits, and afterward the daily increase of the same unto the end, if the fault be not in ourselves. How doth the Spirit fight in us? By lusting against the flesh. How doth it lust against the flesh? 1. First, partly by rebuking, and partly by restraining in us the evil motions and deeds The spirit rebukes and restrains evil motions in us. of the flesh. 2. By continual enlightening and affecting us with-thoughts, words, deeds. agreeable to Gods wil What call you the world? The corrupt state and condition of men, and the rest of the creatures. How doth the world fight against us? By alluring and withdrawing us to the corruptions thereof. What means doth it use? 1. It allureth us by false 1. Pleasures 2. Profit 3. Glory. of this world, from our obedience to God. The lives of the world. 2. It allureth us other-paines, losses, and reproaches, to distrust God's promises whiles by How shall we overcome the pleasures, profit, and glory of this world? 1. By a true Faith in JESUS CHRIST, who despised all these things to work our salvation, and to make us overcome them. 2. By Faith in God's word, that feareth us from doing any thing against his will. How shall we overcome the Pains, losses, and reproaches. of the World. 1, By alively Faith in jesus Christ, who suffered all those things to work our salvation, and to enable us to suffer them. 2. By a ●ledfast Faith in God's promises and providence, that we shall want no good thing, & that all things seeming hurtful, shallbe turned to the furtherance of our salvation. What call you Satan? The adversary of enemy of God and his people. How doth he fight against us? 1. By subtlety, alluring us to sin, and therefore ●e is called a Tempte● or Serpent. Satan how he fights. 2. By laying fearfully to our charge our sins committed, and therefore he is called the Devil, an accuser. 3. By seeking by manifold inward terrors and outward troubles to swallow us up, and therefore is called a roaring Lyon. How shall we fight against Satan and his temptations? 1. By Faith in jesus Christ, who overcame all his temptations in his own person, that so we might overcome in him. 2. By resisting the inward motions and outward occasions of sin. To resist the inward motions and outward occasions of sin. How shall we do● that? By believing that we are baptised into the death and resurrection of Christ. How shall we overcome Satan, and his accusations? 1 By Faith in jesus Christ, who hath justified us from all the sins for the which he can accuse us. 2, By all those comfortable promises of forgiveness of sins, which in CHRIST'S Name are made unto us. How shall we overcome him in our terrors and troubles? 1. By Faith in jesus Christ, who was heard in all his troubles, to give us assurance that we shall not be overcome in them. 2. By Faith in God's providence, whereby we know that he can do no more unto us than the Lord doth direct, (and as it were) give in commission for our good. We have heard that the Word is the first and chief means not only to beget, but also to strengthen and increase Faith in us: What is the next principal means? Prayer is the next principal means, serving for the strengthening and increasing of Faith. What is Prayer? Prayer defined. It is a lifting up of the mind, and a pouring out of the heart before God. Is there any prescript rule of Prayer left us in the Scriptures? Yea, even the Prayer which our Saviour CHRIST JESUS taught his Disciples, called the Lords prayer. Is it lawful to use no other form of words? We may use another form of words, but we must pray for the same things, and with like affection, following the same rules which are prescribed in that prayer. How is that prayer divided? It is divided into the Preface, or entrance to the prayer. Prayer itself. Conclusion, or shutting up of the prayer. Which is the Preface? Our Father which art in heaven. What doth the Preface put us in mind of? 1. First, of him to whom we pray. 2. Secondly, of our own estate in prayer. To whom do we pray? Only to GOD the Father. Son. Holy Ghost. Why do you here name the Father? Because discerning the persons, we pray to the Father secretly understanding it, that we do in the mediation of the Son, by the working of the holy Ghost. Why must we pray to the Father in the mediation of CHRIST his Son? Because GOD being displeased for sin, we can have no dealing with him, but only by the means of his Son, in whom he is well pleased. Why is it required that we pray by the working of the HOLY GHOST? Because the holy Ghost assureth us that he is our Father; and whereas we know not what to pray, nor how to pray, the holy Ghost doth teach us both. What must we be persuaded of, and how must we be affected in prayer? Partly concerning. ourselves: 1. We must be truly humbled; which is wrought in us two ways: 1. By a persuasion of our sinful misery and unworthiness to be helped. 2. By a persuasion of the loving mercy— of God in heaven that must help us. 2. We must have a certain confidence we shallbe heard: and this is wrought in us, 1. By faith, being persuaded that God loveth us as his own children, in our L: jesus Christ. 2. By faith, being persuaded that our Father being God Almighty, he is able to do— whatsoever he will in heaven & in earth. others We must be persuaded▪ 1. That all God's people pray for us. 2. That it is our bounden duty to pray for others as well as for ourselves. How are the petitions divided? Into two parts: for 1. We make request for those things that concern God's Majesty. 2. For those things which concern our own welfare. Which be those that concern God's Majesty? The three first: 1. Hallowed be thy Name. 2. Thy Kingdom come. Part of Lords● 3. Thy will be done in earth as it is in heaven. What is meant by the Names of GOD? 1. The Names and Titles of GOD, as jehovah; the Lord of Hosts; and such like. 2. The 1. Wisdom— of GOD. 2. Power of GOD. 3. Mercy of GOD. 4. Goodness. of GOD. 5. Truth. of GOD. 6. Righteousness of GOD. 7. Eternity.— of GOD. Why be these Names called the Names of GOD? Because as names serve to discern things by; so GOD is known to be GOD, by these things. What is meant by the word Hallowed? We pray that as God is glorious in himself, so he may be declared and made known unto men to be a most glorious God How shall Gods Name be declared to be holy and glorious? 1. First, we pray that his wisdom, power, goodness, mercy, truth, righteousness, & Eternity, may more and more be imparted and manifested unto us and other of God's people. 2. Secondly, we pray, that according as we know these things, so the fruits of them may appear in our, and other God's people's lives, that so God's Name may be honoured and praised. What do we pray against in this petition? 1. First, we pray against all ignorance of holy things we should know, and want of works, whereby God wants of his glory. 2. We pray against all false religion, wickedness, and ungodliness, whereby Gods Name is dishonoured. I cannot as yet find any more of this Catechism; If any man have the rest in his private use, he shall do well to communicate the same unto the Church for the good of many. HONI SOIT QVI MAL Y PENSE THE SECOND PART OF THE WORKS OF THE REVEREND AND FAITHFUL SERVANT OF JESUS CHRIST, MASTER RICHARD GREENHAM, MINITSER AND PREAcher of the Word of GOD, containing several Treatises, the Titles whereof appear in the next Page following. Psalm 94. 12. Blessed is the man whom thou chastisest, O Lord, and teachest in thy Law. AT LONDON, Imprinted by Thomas Creed, for William Welbie, and are to be sold at his shop in Paul's Churchyard, at the sign of the Swan. 1611. SUCH 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 marks 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 salvation, and of an upright heart▪ 8. Necessary rules for the profitable reading of holy Scriptures. 9 A treatise of the Resurrection. 10. A treatise of Examination, both before and after the Lord's Supper. 11. A treatise of God's fear. 12. A treatise of hypocrisy. 13. A treatise of Anger. 14. A treatise of blessedness. 15. A treatise of Fasting. 16. A treatise of sending the holy Ghost. 17. A short treatise of Prayer upon the words of the Prophet joel, chapt. 2. vers. 32. alleged by Saint Peter, Acts 2. vers. 21. royal blazon or coat of arms TO THE RIGHT WORSHIPFUL SIR DRV DRURY KNIGHT, GENTLE-MAN-USHER OF HER majesties PRIVY CHAMBER: AND MASTER THOMAS FANSHAW Esquire, the Queen's Remembrancer in her highness Court of Exchequer: H. H. wisheth the increase of all mercies and comforts, in jesus Christ for ever. SOme of these Treatises (Right Worshipful,) serve well to teach us both the danger and▪ the cure of the greatest * The wound of the spirit. wound a man can have on earth: the rest differ in argument, yet have one general scope, as namely the building of God's people in the faith and obedience of Christ. Herein first I request your worship's patience, to take some view of a short representation of the whole book, by special branches, couching the authors own very words and matter in this compendious form following. The first treatise is of a wounded spirit, wherein this faithful servant of Christ teacheth us: 1. How great an evil the wound of the spirit is: for that the very Pagans and Papists can bear great afflictions till their spirits be wounded, but if their minds be dejected, they will dispatch themselves with any violent death: and the faithful also cast down with God's arrows▪ and sight of their sins and the feeling of God's hand upon their minds, job, David, Ezekiah, jeremiah, mourned heavily for the wound of the spirit. 2. What comfort the true peace of conscience carries with it, able to free us from all discomforts of this life: and contrarily how the mind appalled, no blessing can long cheer us in this present life. 3. How mad they be which by violent death seek to end their afflictions of mind: for that this is the only way to increase their torments: for if their burden be great here, it is intolerable in hell. 4. How most men seem active, painful, and prudent to prevent and foresee other troubles and evils: but few regard with any care a● all to prevent the troubles of mind. How many travel with great skill for riches, and honour, etc. but few take any pains for the precious treasure of the peace of a good conscience. 5. preservatives against afflictions of mind are the searching of our sins past and present, great and small: and the examination of our faith. 6. In examination for sin, we may not content ourselves to have left them. We must also heartily sorrow for them, even the sins of our youth: for if we do not truly repent us of them, they may again rebound upon us (saith he) after many years to the great affliction and tormenting of our minds. 7. Examination of sins, must be as well of sins committed after our calling as before: for these sins of all other bite sorest and pierce deepest. Cover them not, but confess them to God in time lest thou By the often checks of conscience we may know what sins sway most in us. be constrained to blaze them abroad to thine exceeding grief and torment. 8. After knowledge and light received from God, note ever what sins sway most in thee, by the often checks of thy conscience, and so labour to avoid them, being grieved for them: which if thou do not, thou canst not escape either hardness of heart▪ or afflictions of mind. 9 Sins of omission have much distempered Gods good children, the negligent use of the means of salvation, and for the not putting of their gifts in practice; many have been whipoed afterwards in their naked consciences, and the Lord hath even pierced them in their secret bowels. 10. Some are troubled for their private pride, and this is a good preparative to receive Christ▪ Some for doing more in show than in truth, abusing their knowledge, in that they make it but a mask to juggle in, and for that they make but the●r affections to fight with their own judgement. Some righteous men are troubled when they offend not (for they are their own greatest accusers) for some secret corruptions in other matters: so that there is nothing more difficult, than to search our hearts to the bottom for sins past and present, for privy pride, hidden wants, and secret corruptions. 11. That we must carefully avoid too scrupulous a fear, as well as carnal security. If the aivell find us void of all fear, he thinks his assaults must be stronger, because our resistance is the weaker: but if he find in us a cowardly fear and fainting of heart, before we strike one stroke against him, he will suddenly stab us to the heart, and make a spoil of us. 12. If we see the godly afflicted in their consciences, either before or in the issues of death, we may not conclude therefore they are hypocrites, or great sinners before God: for that the Lord may as well make trial of their faith, as take punishment of their sins, as we see in job and others: for (saith he) if such affliction come principally for sin, than the greatest sinners should have the greatest afflections. 13. When any shall come to the cure of souls afflicted, they must not begin with words of compassion only; God is merciful, etc. but first with a gentle searching of their sores, labouring to draw out of them the confession of some special and secret sins. 14. All griefs are either confused or distinct ●rising of known or unknown causes. The spiritual Physician must wisely consider of the original of the evil, whether it be in soul or body, or both: for this cause he warneth that in this distemper, the Physicians counsel be never severed, nor the godly ministers labour neglected. 15. The persons ministering in this affliction must be men learned, of sound judgement, wise, and of good experience, meek and of most loving spirits. I counsel thee (saith he) if thou canst not come to the particular sight of sin i● and by thyself, use the help of such men, unto whom thou must offer freely thine heart to be gauged an● searched, and the whole course of thy life to be examined by the bright shining glass of the law of God. 16 A certain cause or known sin is either already committed, and not repent: or a sinn● not committed, but whereunto we be tempted. If troubles come for some special sin committed, say thus: Doth this one sin so displease thee? and deserve I thus to be punished and far more grievously for this one? how great then should my punishment be, if thou shouldest so deal with me for all my other sins? If the heart be terrified with fear of the commission of sin, for temptations and motions unto si●ne: we are not so much to dispute with our motions, as to resist them strongly by instant and extraordinary watchfulness in prayer. 17. If thou labourest in this due examination of thyself▪ thou shalt in time be able to discover the veins, body, age, and strength of many temptations in others, by an holy experience which God hath taught thee, thou shalt see into men's secret corruptions and be able to beget an inspeakable joy in others, who may be tempted as thou ar●▪ or hast been, 18. Again, when men proceed in this cure, they must remember two special grounds: first▪ to labour that the afflicted may be persuaded their sins are pardonable, and their sores curable. Secondly, that their visitations is not so much a sign of God's wrath and anger, as a seal of his mercy and favour: for that it is not blind and barren, but like to be plentiful in good effects, & fruitful in godly issues. 19 Albeit some in this cure, suppress the Law and apply the Gospel only: yet I see not▪ but that there must be a sound sorrow for sin, before the pardon of sin be sealed, and men must know and acknowledge themselves sick, before they seek the Physician: yet here is wisdom required, neither to press the Conscience too severely, nor to release it too unadvisedly 20. Lastly, in applying the Law to some persons afflicted, he warneth us wisely to observe: First▪ whet●er we speak to man or woman, for that we may urge the Law more strictly to the man as being the stronger. Secondly, whether they have knowledge or no: for the ignorant in this case, thinks never any so tempted, and Satan persuades him that hath knowledge, that he hath sinned against the holy Ghost. Thirdly, whether strong or weak, more or less wounded for their sin. Fourthly, whether by nature they are more fearful and melancholic. Fifthly, whether it be a sign of infirmity, or of custom. Sixthly, consider well the persons age▪ estate, and condition of life; for Temptations and Afflictions do vary according to all these. And yet remember well how there be many (of what condition, sex, & knowledge soever they are) which be more troubled for the v●xation of their minds distempered, then for the vileness and horribleness of their sins committed: as fearing some outward shame, rather than humbled for their inward sin. Seventhly, the time is to be observed: to be more mild in the burning ag●● of their fit●es, but more sh●rpe in admonition in their intermission and rest. Eightly and lastly, to bear patiently the impatiency of the sick: remembering always the words of God's blessed spirit: A wounded spirit who can bear? And thus far concerning the principal contents and rules of the first Treatise. The second is of the very same argument: and here he commendeth these holy observations following: First he willeth us, in afflictions not so much to fasten our eyes upon them, as upon the end which is most sweet and comfortable. 2. That the Lord shackleth us the more wit● the chain of his chastisements, because we are more careful to ●ee vn● urthened of our afflictions, than to be freed from our sins. 3. How the godly should rejoice in their godly sorrow for sin, for that it is an earnest of their regeneration. And that they take heed to disquiet themselves, because they are pestered with wicked motions, suspicions, delusions, vain fantasies and imaginations: for that the body of sin will ever send forth some filthy froth, which is not only (saith he) detestable to the mind regenerate, but also would make abashed the very natural man and unbeliever, if he could see into that sea of sin and sinkehole of iniquity. 4. Though we find in ourselves manifold infirmities: though we know not whether we strive for fear of punishment, or for love of so good a father: yet if we feel this in ourselves that we would feign love the Lord, and be better, and being wearied and tired with our sins, long gladly to enjoy the peace of righteousness, and desire to please God in a simple obedience of faith: then let us be comforted, there is no time too late to repent in. 5. If any say his faith is weak and cold, and my conscience is as a burning furnace. I fear the Lord will pursue me with his wrath. I answer, thou dost w●ll to fear: but fear and sin not. For that fear which sul dueth the security of the flesh is in all most requisite: but fight ever against that fear which hindereth the certain●y of faith, for that will encourage our enemies more fiercely to set upon us, 6. He saith, that some are utterly ignorant of the afflictions of mind: and when they hear any speech of any such matter, they suppose they hear a man speak in a strange language. But he counseleth us to run unto the Lord in this life with a troubled mind, lest we tarry with such men to be loc●t up with the heavy fetters of desperation, when he shall summon us to the b●rre of his judgement in the sight of his Angels, etc. 7. In prosperity many think Gods blessings are their own● right, and bind God (as it were) in this life to entertain them at full charges; and sue him as it were by an obligation, if he seem to withdraw his hand from them: So they provoked him, to prove to their faces by some special cross and affliction, that all they have is but lent and borrowed. But God's children acknowledge continually that God hath rods in a readiness (though they see no present evils) to beat them from their sins: and bend all their care how they may rather suffer adversity to God's glory, than to sleep securely in prosperity to enjoy the pleasures of sin for a season. For they know Gods graces must not be idle in his children, but well exercised by afflictions. Thus far for the second treatise. The third treatise teacheth us what be the special marks of a righteous man. Here first he showeth that true righteousness doth not consist of any inherent quality, be it never so excellent, but is only by imputation: for the obtaining whereof a man must feel and find himself naked, and void of all righteousness, and full of all unrighteousness, by reason of that sin which dwelleth in us. 2. A man must desire to l●aue his sins, and to escape the punishment due unto them. 3. To commit himself by faith unto Christ, and trusting in him and in his all-sufficient merits for his full reconciliation with God. 4. A man thus justified and reconciled, is also sanctified to walk with an upright heart before the Lord. 5. This uprightness is tried by four special notes. First, we must love all good things as well as one, and hate all sins as well as one: having respect to all God's commandments: Yet this rule may have some exceptions (saith he) for we do not at the first know all good, nor all evil, much less love the one and hate the other as we ought: yet let every man walk according to that measure of grace and light received. For of this be assured, in that measure we like of sin▪ in that measure is hypocrisy in us. Secondly, we must have a single care to approve ourselves unto God himself, and to set forth his glory in well-doing without hope of reward, albeit trouble come upon us for it. And here (saith he) where as Pharisaical Papists which never knew the the true efficient, nor matter, nor form, nor end of a good work, have in elder ages far past many of our cold Gospel●ers, it is a sign there be but a few righteous men on earth. And if here we shall find in ourselves much rebellion and hypocrisy, yet mark ever our chiefest drift in all our actions: for it is one thing to do a thing for hypocrisy, and another thing mixed with hypocrisy. The third marks is even to proceed on, in every good grace and in all obedience▪ not to stay in the beginning, or to ●ide back, when we are gone somewhat forward. And here yet Go●s children may both linger and f●ll: but they mislike and mourn for their linger; and if they fall, they take better hold of Christ in a new repentance: and because by their fall they have lost much ground, they run the faster and cheerefuller in the rest of their ra●e. The fourth note of a righteous man is to love righteous manners, and righteous matters, as well in others as in ourselves: we must love our superiors before us, to follow them; our equals to confirm them, and to be confirmed by them; our inferiors to instruct them, and to help them forward in the ways of godliness. And thus far this treatise. The fourth portion of this book containeth his short notes of election. The fifth treatise is of a contract before marriage. And here first for the commendation of this holy contract he useth these arguments: 1. That it seemeth the light of nature commends it, for that the very Heathen did like it and approve it. 2. Our b●essed precedents set before us in holy Scripture, they likewise recommend it in their practice. 3. The holy law instituting the same punishment for the pollution of parties contracted which it doth upon adulterers, argueth a contract to be a special promise greatly respected of God. In the next place he showeth, that a contract is a preparation of the parties contracted, by prayer and instruction, to present themselves for marriage in a special time appointed publicly before God and his congregation. Lastly, he giveth the parties contracted many holy instructions and exhortations, all grounded upon the articles of faith and the decalogue. Thus ●at the contract: an argument greatly desired (I am well assured) of many, because so few in our age have written of it. Now the sixth part followeth, and that is a very large and learned treatise of the Sabbath: the principal contents whereof (as briefly as I could contract them) I have disposed in this order: First he showeth the necessity of this argument from the inconvenience of breaking and the commodities and blessings of keeping the same. ●. Inconveniences are many set down, in respect of the wicked and unbelievers, as also the true believers in the Church of God, which move many scruples concerning it, for that they are not thoroughly taught nor persuaded of it. The commodities and fruits also which follow the right understanding and observation of the Sabbath, are m●ny and great: for that this day is the Lords market day, wherein he lays open the manifold graces of his holy spirit. 2. The method of handling this argument may be thus: 1. This Commandment is 1. Affirmative: and 2. Negative. The rest not so. 2. The reasons for confirmation: 1. From the end, in the word Remember. 2. From the authority of the Lawgiver: The seventh day is the Sabbath of the Lord. 3. From the equity of it: Six days thou shalt work. 4. From proportion of the Lords own example in the creation: For in six days, etc. A fifth reason may be couched under all: from the time of the first institution: if before the law it was so effectual to keep out sin, then much more needful now, to recover us from sin, and to keep us being recovered. 3. Generally he noteth how this commandment is for words larger, and for reasons fuller than any other commandment: because men will neither in reason so soon admit it, nor in affection be so ready to embrace and practise it. For thus hath he done with all the rest of the Commandments, which find entertainment and love among men. 4. This Commandment alone hath a preface in the word Remember: where we be taught in this first reason, that if we desire to know and to obey God according to the first and second tables, remember this law set (as it were) between both. Secondly, that this law was given before, and always practised in the Church of God▪ Exod, 16. before the promulgation in Sina●. Wherefore it is not ceremonial, as some fantastically have conceived. He addeth many reasons, this special argument is one. The first end is the principal, sanctify the Sabbath was the first end, and it is the principal. 5. The second reason is, from the equity of the law, that the Lord granting us freely six days to travel & to merchandise for ourselves, we should not presume to intermeddle ●or invade the Lords own day the seventh day reserved for himself. And here again (against the adversary's) he s●ith, if these Commandments be ceremonial, than the permission of six days for work als● is but of the same nature. 6. The third reason is taken from the authority of the law giver, The Sabbath of the Lord: because it must be wholly spent upon the Lord, or attending and waiting ●n him. If the Iewe● had need of this whole day for their instruction, etc. then have we need as well as they, that being freed from the manifold distraction of our callings, we might wholly give ourselves to the worship of God commanded in the Gospel. 7. The forth and last reason is drawn from the proportion of Gods own example, In six days God made etc. where he showeth that God hath promised a special blessing to this day in the true sanctification of it. 8. After all this he meets with very special objections▪ which are brought by adversaries to prejudice the doctrine of the Sabbath, against the moral obseru●ion of it. And here to know what is morally and ceremonially commanded in the Old Testament, he giveth us this special rule, when a Like reason like law. thing is urged to the jews, and hath a peculiar reason made properly to the Jow, then as it begun with the jews, it ceased with the jews; but when the reason of the thing v●ged is not peculiar to the jews, but also belongeth to the Christians, than the thing commande● is common to jew and Gentile. 9 The Gentiles by the light of nature can no more see the true Sabbath of the Lord, than the pure means and manner which the Lord hath appointed for his worship. The moral law and the natural law differ: for albeit the moral law be the explaining of the naturals l●w, yet it doth not follow, that th●t which is in the moral law, is no more than that which is in the law of nature. 10. Having showed the moral use of the Sabbath to concern the Gentiles as well as jews, and answered all objections to the contrary. In the next place he teacheth the observation of i●: how it is to be kept and how it is broken: what are the public exercises of the Sabbath: with what care and conscience we should prepare ourselves to meet the Lord on the Sabbath: how we must attend upon him, for the time present in the congregation: and lastly, what our private exercises must be after our departure from the public assembly. 11 In the second part or negative, ●e showeth us in this law what works are forbidden: and them all he referreth to these two heads: First, all works of our ordinary calling. Secondly, all lawful Strange works, as Iron mills & such like, must rest on the Sabbath. recreations. Concerning the first kind, be they more usual or less usual, ●● question would be made, if men were as wise to serve God in di●i●ing the times and seasons for the casements of their bodies, and refreshing their souls on the Sabbath, as they b● politic for the increase of their worldly substance. And as concerning lawful recreation on the Sabbath day: If labour be forbidden in seed time and harvest, much more pleasure all the year long: i● things more needful for the preservation of lif●▪ to the glory of God be disallowed; then assuredly, these less needful cannot be allowed. Again, (saith he) the zeal of worldlings may shame us in our security: for so long as any profit drops on them, they give no place to pleasure. Behold the policy and painfulness of the world may teach us what we ought to do for our souls. And thus far of the compendious sum of the treatise of the Sabbath. Of this argument I found three very good copies: after due examination and conference had, I have here published the best in my judgement, both for matter and form, in the best manner that I can. This work hath been in many hands for many years, and hath given light to some, and I trust shall give further occasion to others to travail yet more herein for the good of posterity. And whereas so many in all Churches I wish that these two arguments, of the Sabbath, and of Tithe, were more fully handled by some godly learned Divines. in these days pass by this argument of the Sabbath, and that other of Tit●e, is mere shadows and ceremonies: it were to be wished, that as this reverend man of God, and Master D. B. have painfully travailed in the one: so the learned and faithful servants of Christ, would communicate their knowledge and judgement of the other, unto the Church and people of God. The seventh portion is short, but containeth very good notes of salvation, and of an upright heart. The eighth and last part o● treatise, teacheth us very profitable and necessary rules for the reading and understanding of the holy Scripture, which be these: 1. That God's people which will profit by pr●●●●ing▪ must 〈…〉 the reading of the holy Scriptures▪ for that none (saith he) ●ar so w●ll profit by preaching, as they that h●●e been i●●i●●d up in reading the Scriptures, or hearing th●m r●●d. 2 Next to profit by reading of the Scripture, ●e requireth ●●●●● special things to be observed: 1. Diligence. 2. Wisdom. 3. Preparation. 4. Meditation. 5. Conference. 6. Faith. 7. Practice. 8. Prayer. 1. Diligence maketh a rough way plain and easy: here keep an even course, and persevere without weariness or starting from it. 2. With diligence desire to join wisdom: for choice of matter what, of order how, of time when, to read. For matter search things revealed, and hunt not after things not revealed. In things revealed, seek after things most necessary, and then * Genealogies things less necessary. For order, first desire to lay the foundation of Christian religion, then build upon it, as God gives thee increase of faith and knowledge. For time, we must not read always, but keep our appointed times. The Sabbath day we may sp●●d a great part of it in reading▪ the n●●●● days, in the morning, at noon, and evening, when we may redeem▪ the day from the works of our calling. 3. Again, a due preparation is required: whereunto appertain: first the fear of God's mai●s●●● w●ich serves well to correct the pride of reason and to subdue our ●ff●ctions, ●nd so to fit us for Luk ●4. 45. the ch●le of Christ▪ Secondly▪ faith in Christ, for that he alone openeth ●ur understanding, that we may understand the Scriptures. Thirdly▪ great desire in the heart 〈◊〉 upon the good word of God. 4. The fourth property is meditation, which is the life of all good learning, and makes that we have heard to be our own: and this is twofold: first of the mind or understanding, discoursing of things read or heard. Secondly, of the affection, when liking any thing in judgement, we labour that it may work also upon our affections. Here this rule is to be noted, that meditation without reading ●● c●r●neous, and reading without meditation, barren. 5. The fifth help here is conference. For if in natural things, and in all things appertaining to this life man standeth in need of the help of other men, much more in spiritual things. 6. The sixth property after reading, meditation▪ and conference is faith which he requires as an increase of that aforegoing preparation. We must believe in jesus Christ by a general faith going before: but we must use (saith he) all the means before named, to increase our knowledge and faith in all particulars after. 7. The seventh is practice: for this is a good way to increase our store, to put to good use that mediocrity of knowledge, and gifts we have received. And assuredly according to Christ's words, we see by daily experience their gifts decay, which put them not in practice. 8. The eight rule or property is prayer and thanksgiving. With this he wil● us to begin, to continue, and to end this whole work. Like as we have no title to meat and drink without our prayer: so (saith he) they be impudent that do touch God's book without prayer. And here he requires also a spiritual thank sgiving: for (saith he) if this be needful for corporal food, how much more for spiritual, be thankful for any light and for every good motion which proceedeth from God's spirit. And thus far the compendious sum of all these treatises. Now (Right Worshipful) this holy work I recommend to your protection: first, because I knew not any in heart more affected towards that reverend man Master R. Greenham, who was the author of them all. Again, this work in part appertains to one of your Worships by a former dedication. And therefore I am the more bold to recommend it thus amplified and enlarged unto you both. And the rather, for that Gods good spirit having so knit your hearts together in the holy faith of Christ, I may not doubt, but that this and the like blessings proceeding from the same spirit, must delight your spirits, and find grace & acceptation with you. I have much presumed on your Christian patience: I commend you with all yours to the tuition of the Almighty. Anno Dom. 1599 April 30. Yours to use in jesus Christ: HENRY HOLLAND. THE FIRST TREATISE FOR AN AFFLICTED CONSCIENCE UPON THIS SCRIPTURE. PROVERBS 18. 14. The spirit of a man will sustain his infirmity: but a wounded spirit who can bear it? THis Scripture is not only worthy to be graven in steel with the pen of an Adamant, & to be written in letters of gold: but also to be laid up and registered by the finger of God's spirit in the tables of our hearts. Which sentence briefly speaketh thus much unto us, that what trouble befaleth a man (his mind being unappalled) he will indifferently bear it out: but if the spirit of a man be once troubled and dismayed, he cannot tell how to be delivered. And no marvel: for if the mind of man be the The mind cast down, what shall comfort us? fountain of consolation, which ministereth comfort unto him in all other troubles; if that become comfortless, what shall comfort it? If it be void of help, how shall it be holpen? If the eye which is the light of the body be darkness, how great is that darkness? If the salt which savoureth all things be unsavoury, for what is it good? If the mind which sustaineth all troubles be troubled, how intolerable is that trouble? To show this the better, I will first declare how great a punishment of God this wound of conscience is. Secondly, I will teach how this trouble of mind may be prevented and avoided. Lastly, I will set down how God's children falling in some measure into this affliction of spirit, may be recovered out of it. For the first, the grievousness of this malady is seen, either by some due consideration Parts to be considered. of the persons that have felt it, or by some wise comparison made between this grief of mind, and other outward griefs incident unto man. The persons in whom we may consider this wound of spirit, are either merely natural Persons afflicted in mind men, or such as be renewed by the spirit of God. The men merely natural, are either the Heathen, such as never knew God in Christ, or carnal professors, such as have not professed Christianity aright. If we look among the Heathen, how many of them have willingly gone under all poverty, & have been content to unburden themselves of all worldly treasures? How some of them (whilst their minds were not dejected) have suffered imprisonment, exile, & extreme tortures of body, rather than they would betray their countries? How many of them have devoured many injuries, and borne outward troubles, with some ease, and with no resistance, whilst their minds were at liberty? And yet look not into the meanest, but the best and most excellent men among them, even their wise Philosophers, sweet Orators, and exquisite Poets, who in bearing and forbearing, thought the The courage of heathens not disquieted in mind. chiefest point of virtue to consist; and ye shall see when once some great distress of mind did wound them, some would make an end of it by preparing a cup of deadly poison: some would violently and voluntarily run on the enemy's pikes: some would throw down themselves from high Mountains: some would not stick to stab most monstrously their own bodies with daggers, or such like instruments of death: all which men would seem to have great courage in sustaining man●e harms, so long as their minds were not overmastered. But when the divine and supreme Essence (which they acknowledged to be God) did by his power cross and overturn their witty deu●ses and headstrong attempts, so as without hope of remedy they were hampered in pensiveness and sorrow of mind: Then not being ●ble to turn themselves under so hea●ie a burden shrunk down, and by violent death would ●●d themselves of that disquietness and impatience of their troubled minds. But let us come nearer; and whether we behold the Papists, or the Family of Love, or the common ●●rt of Christians, we shall see they will pass quietly through many afflictions, whether for that they have a spirit of slum bring and numbness cast upon them, or whether because they have brawned themselves through some senseless blockishness, as men hewn ou● of hard Oaks, or graven out of marble stones ● know not: But yet Papists disquieted in mind●. when the Lord shall let loose the cord of their consciences, and sh●ll set before their faces their sins committed; see what fearful eades they have, whilst some of them by hanging themselves, some by casting themselves into the water▪ some by cutting their own throats, have rid themselves out of these intolerable gr●s. Now wherein is the difference that some die so senselessly, and some dispatch themselves so violently? Surely the one feeling no sin, depart like brutish Swine; the other surcharged with sin, die like harking dogs. But let us come to the children of God, who have in some degree felt this wound of mind; and it will appear both in the members and in the head, of all burdens to be a thing most intolerable, to sustain a wounded conscience. And to beg●●●e, let us set in the first rank I●b, that man of God commended unto us by the hol●● Ghost, for a mirror of patience: who although for h●s riches he was the wealthiest man in the land of job. H●z; for his authority, might have made afraid a great multitude; and for his substance, was the greatest of all the men in the East: yet when the S●be●ns came violently and took away his Cattles; when the fire of God falling from heaven, burnt up his sheep and his Servants: when the Chaldeans had taken away his Camels, when a great wind smo●e down his house upon his children, although indeed he rend his garments, which was not so much for impatiency, as to show that he was not senseless in these evils: yet it is said that he worshipping, blessed the Name of the Lord, saying: N●ked came I out of my mother's womb and ●●●ed shall I return again: The Lord giveth, and the Lord taketh away, blessed ●ee the Name of the Lord. But behold, when at the strange conference of his comfortless friends, his mind began to be aghast, which was not so in all his former trial; when his conscience began to be troubled, when he saw the Lord fasten in him sharp arrows, and to set him up as a B●●te to shoot at; when he thought God caused him to possess the sins of his youth: this glorious pattern of patience could not bear his grief; he was heavy, and now ●ani● commend the image of a wounded spirit, to all that come after. David, David. Hezekiah. jeremiah. a man chosen according to the Lords own heart: Eze●●●h, a pure worshipper of God, and careful restoret of true religion: jeremiah, the Prophet of the Lord, sanctified and ordained to that office, before he was form in his mother's womb, were rate and singular in the graces and favour of God: yet when they sel● this wound, piercing them with grief of heart, they were as Sparrows mourning, as Cranes chattering, as pelicans casting out fearful cries, they thought themselves as in the g●aue, they wished to have dwelled solitary, they were as bottles parched in the smoke, they were as doves mourning, not able without sighs and groans to utter their words, their hearts clave to the dust, and their tongues to the roo●e of their mouths. But above all, (if these were not sufficient to persuade us in this doctrine) there remaineth Christ Ies●s, an example most comfortable for all afflicted consciences. one example, whom we affirm to be the perfect anatomy of an afflicted mind. This is the Lord and Saviour jesus Christ, the image of the Father, the head of the body, the mirrour-of all graces, the wisdom, righteousness, holiness, and redemption of all the Saints, who sustained the cross even from his youth upward: and besides poverty, baseness, hunger, did willingly go under the great trouble of contempt and reproach, and that among them, where he should have had a right deserved honour, in respect of the doctrine he taught them, & in regard of the manifold miracles he wrought among them; as the healing of the sick, the giving of sight to the blind, the restoring of life to the dead: this unkindness nevertheless did not so much strike into him. But at what time he was set as a sacrifice for all, when he was to bear our infirmities, and carry our sorrows, at what time he was plagued and smitten of God, humbled and wounded for our transgressions, when he should be broken for our iniquities, and the chastisement of our peace was upon him; then he cried out, My soul is heavy even unto the death: Then he prayeth, Lord if it be possible, let this cup pass from me. But how prayeth he? even with sweeting: how sweateth h●? even drops of blood: How long prayeth he? three times: When ends his agony? not until he was dead: What said he being ready to depart? My God, my God, why hast thou forsaken me? Was this for his human death, as some have imagined? No, no, wicked men have died without complaint, whose patience then might seem to exceed his; it was his suffering in his human spirit, which encountered with the wrath of God, his Godhead suppressing itself for a while: he suffered indeed many torments in body, but much more heavily did the wrath of God lie upon his soul. If this consideration of an afflicted spirit in these examples do not sufficiently show, what a grievous thing it is to sustain a wounded conscience: let us proceed to the comparing of this with other evils which fall into the nature of man. There is no sickness, but Physic provideth for it a remedy; there is no sore, but chirurgery will afford it a salve; friendship helpeth poverty; there is no imprisonment, but there is hope of liberty; Suit and favour recover a man from banishment: authority and time wear away reproach. But what Physic cureth? what chirurgery salveth? what riches ransometh what countenance beareth out? what authority assuageth? what favour relieveth a troubled conscience? all these banded together in league (though they would conspire a confederacy) True p●ace of mind how comfortable attained. cannot help this one distress of a troubled mind: and yet this one comfort of a quiet mind doth wonderfully cure, and comfortably assuage all other griefs whatsoever. For if our assistance were as an host of armed soldiers; if our friends were the Princes and the Governors of the earth; ●f our possessions were as large as between the East and the West; if our meat were as Manna from heaven; if our apparel were as costly as the Ephod of Aaron; if every day were as glorious as the day of Christ's resurrection: yet if our minds be appalled with the judgements of God, these things would little comfort us. Let experience speak: If a troubled mind impaireth not health, drieth not up the blood, wasteth not the marrow, pineth not away the flesh, consumeth not the bones, if it maketh not all pleasures painful, and shorteneth not this life: sure no wisdom can counsel it, no counsel can advise it, no advice can assuage it, no assuagement can cure it, no eloquence can persuade it, no power can overcome it, no sceptre will affray it, no enchanter can harm it. And yet on the contrary, if a man languish in sickness, so his heart be whole, and is persuaded of the health of his soul, his sickness doth not grieve him: If a man be reproached, so he be precious in the sight of God and his Angels, what loss hath he? If a man be banished, and yet doubteth not that heaven is his country, and that Nothing can more disquiet us if we be at peace with God through jesus Christ: and contrarily, etc. he is a citizen among the Saints, it doth not appall him: If a man be in trouble, and findeth peace of conscience, he will quietly digest his trouble. But if the mind be troubled, who dare meet with the wrath of the Lord of hosts? who can put to silence the voice of desperation? who will step out and make agreement with the hells to spare us? who dare make a covenant with the devil, that he would lay no claim unto us? if than a good conscience helpeth all evils, and all other benefits in this life, in themselves cannot help a troubled conscience; we see it true in proof, which here is in proverb, The spirit of a man will sustain his infirmity: but a wounded spirit who can bear it? Again, in all other afflictions we may have some comfort against sin; this is ever accompanied with the accusation of sin. A man may be sick, reproached, impoverished, imprisoned, and banished; and yet in all these have a clear conscience; his own heart telling him that there is no special cause of these cro●●es in him, but that he may ●uffer them for the trial of his faith, or for righteousness sake and well doing. But when the spirit is wounded, there is still a guiltiness of sin, and when a man's spirit is troubled, he suspecteth all his ways, he feareth all his sins, he knows not what sin to begin with; it breeds such hurlyburlies in him, that when it is day he wisheth for night; when it is night he would have it day: his meat doth not nourish him, his dreams are fearful to him, his sleep oft times forsaketh him: if he speaketh, he is little eased: if he keepeth silence, he boileth in disquietness of heart; the light doth not comfort him, the darkness doth terrify him. To prosecute our comparisons: where all other evils are the more tolerable, because they be temporal, and pursue us but to death: this not being cured, endeth not in death but becometh eternal. For even the heathen men thought that death was the end of all misery: the perswas●ion whereof made them (being in some misery) to make an end of themselves, and hasten their own death; as Satan doth make many now adays to do, who are ignorant of the hells, which is a place of far greater pains than any they can suffer in this world whatsoever: for a tormented conscience, if before it was begun, is now continued; or i● it was not before, now beginneth, and never endeth world without end. For though true it is, that sickness, poverty, imprisonment or banishment have ended their term in death; yet a wounded heart which was temporal in this life, is now eternal unbelievers by violent deaths do not end, but begin their torments. after this life; that which before death was in hope recoverable, is after death made uncurable and unrecoverable. It is good therefore to consider, if even in this life the torment of conscience be so fearful; how much more grievous is it to sustain it in hell, where that is infinite, which here is finite: where that is unmeasurable, which here is measurable; where is the sea of sorrow, whereof this is but a drop; where is the flame of that fire, whereof this is less than a spark? But to shut up this argument: Some there have been who throughout all their life time, have been free from all other troubles, so as either they felt them not at all, or else in very small measure, and by that means never knew what outward trouble meant. As for example, some men there have been, who for sickness never knew the headache, for poverty, never knew what want meant; who for discredit, were never evil spoken of; who ever put far from them the evil day of the Lord; who made a league with death as it were, and a covenant with hell; who though they could crucify every cross, rather than come under any cross: yet they could never escape a wounded conscience, either in this life, or in the life to come. True it is, that God's children by faith and repentance do often escape it, but the wicked, and such as are borne unto it, as to their sure inheritance, the more they fly from it, the more it pursueth them. If we have transgressed the Civil jaws, the judge by bribes may be corrupted; if a man have committed some capital A tormented conscience cannot fly from God. offence, by flying his Country he may escape the Magistrates hands: but our consciences telling us that we have sinned against God, what bribe shall we offer? or whither shall we fly? whither shall we go from his spirit? or whither shall we go from his presence? If we ascend into heaven, is not he there? If we lie down in hell, is he not there? If we fly to the utmost parts of the sea, is he not there also? There needeth no apparitor to summon us, there needs no Bailie arrant to fetch us, there needs no accuser to give in against us; sin will arrest us, and lieth at the door, our own consciences will impannall a Quest against us, our own hearts will give in sufficient evidence, and our own iniquities will plead guilty to our own faces. Thus we see both by the experience of them that have suffered the wound of the spirit, and by the comparing of it with other evils, what a weight most grievous, and burden intolerable it is to have a tormented conscience. Now let us show how we may prevent, and by what means God's children falling into The second part of the first division. some degrees of it (for if it rage in extremity, it is an evil most dangerous) may safely and quietly be delivered from it. And here a just complaint is to be taken up, and it is a wonder to be marked that we see many so careful and watchful to avoid other troubles, and so few or none take any pains to escape the trouble of mind which is so grievous. We see men loving health and loathing sickness, in diet temperate, in sleep moderate, in Physic expert, skilful to purge, and to avoid such corrupt humours, which in time may breed (though presently they do not bring forth) some dangerous sickness: yet to avoid the diseases of the soul, no man abateth his sleep, no man abridgeth his diet, no man prepareth Physic for it, no man knoweth when to be full, and when to be empty, how to want and how to abound. Others carried away with the love of riches, and very * Or verieshie, that is, wary. How wise many be to prevent many evils, and how few labour to prevent afflictions of mind. sly to fall into poverty, will not stick to rise early, and take sleep lately, to far hardly, to tear and taw their flesh in labour by land and by water, in fair and foul weather, by rocks and by sands, from far and from near: and yet to fall into spiritual decay, to avoid the poverty of conscience, no man taketh such pains; as though salvation and peace of mind, were not a thing worthy the labouring for. Some ambitiously hunting after honour, and not easily digesting reproaches, behave themselves neither sluggishly nor sleepily; but are active in every attempt, by * Or by law. love and by counsel, by prudence and prowess, by wit and by practice, by labour and learning, by cunning and diligence to become famous, and to shun a civil reproach: yet to be glorious in the sight of God and his Angels, to fall before the heavens, & in the presence of the Almighty to be covered with shame and confusion of conscience, we make none account, as they, who neither use any means to obtain the one, nor avoid those occasions which may bring the other. Others unwilling to come within the reach and danger of the law, that they may escape imprisonment of body, or confiscation of goods, will be painful in penal Satutes, skilful in every branch of the civil law, and especially will labour to keep themselves from treasons, murders, felonies, and such like offences deserving the punishment of death: yet when the Lord God threateneth the seizure both of soul and body, the attaching of our spirits, the confiscating of our consciences, the banishing of us from heaven, the hanging of us in hell, the suspending of our salvation, the adjudging of us to condemnation for the breach of his commandments, no man searcheth his eternal law, no man careth for the Gospel, neither the sentence of everlasting divorcement from the Lord, neither the covenant of reconciliation is esteemed of us. And to reach our complaint one degree further. Behold, the more we seek outward pleasures and to avoid the inward trouble of mind, the more we haste and run into it, and suddenly plunge ourselves in a wounded spirit ere we be aware. Who posteth more In seeking so greedily for earth and so faintly for heaven, we think we labour for our peace, but we hasten this way into many griefs & sorrows. 1. Tim. 6. 7. 8. 9 Ambitious. to become rich, who hopeth less to become poor, than the merchant man? who adventureth great treasures, who hazardeth his goods, who putteth in jeopardy his life; and yet suddenly he either rusheth upon the rock of hardness of heart, or else is swallowed up of the gulf of a despairing mind: from which afterwards he cannot be delivered with a ship full of gold. Woeful proof hath confirmed, how some men (wholly set on pleasures, such as could not away to be sad, and to be hedged up always of godly sorrow) have had their tables made snares, and even their excess of pleasures hath brought excess of sorrows, and whilst they laboured to put the evil day far from them, they have used such follies, as have bred them most bitter and terrible torments of their fearful and trembling consciences. There be some of another sort, who never dreaming of a troubled mind, have had their hearts set on nothing, but how they might get some great fame and renown: and therefore have slipped into such vainglorious attempts, and foul flatteries, as they have not only lost the peace of their consciences, but also fallen most deeply into reproachful shame, which they sought to shun. Now as the peace of conscience & joy of mind is such a treasure, as the eye hath not seen, the ear hath not heard, nor the tongue expressed, but passeth all understanding: so the wounded spirit is such as the eye hath not seen it, the ear hath not heard it, nor the tongue uttered; but passeth all understanding. And as they How we may be preserved from the wound of conscience. only know what the peace of mind meaneth, that feel it: so they alone can in truth speak of a troubled mind, that have tasted of it by experience. But let us show what way is to be used to keep us from this wound of the spirit. It is the use of Physic, as to cure us of diseases when we are fallen into them; so to preserve us from sickness before it hath taken hold of us: it is the power of the word, as to assuage the trouble of conscience, when it doth once press us; so to prevent it before it hath overtaken us. It is a chief point of worldly wisdom not to tarry for the use of Physic until we be deadly sick; but to be acquainted with God's merciful preservations to defend us from it: likewise it is a chief policy of a godly Christian, not only to seek comfort when the agony is upon him, but also to use all good helps to meet with it before it comes. Simile. And we condemn them of folly, who will not as well labour to keep themselves out of debt, as to pay the debt when they owe it: so it is a madness not to be as circumspect to avoid all occasions, which may bring trouble of mind upon us, as we would be provident to enter every good way which may draw us out of this trouble, when we have once entered into it. The remedies preservative, are first the searching of our sins, and then the examining preservatives against afflictions of mind. of our faith. The searching of our sins, is the way to the due acknowledging of our sins, and to the true sense and feeling of our sins. The acknowledging of our sins, is either of those that be past, whether we have unfeignedly repent us of them: or of those which be present, whether we be truly grieved for them. Thirdly, of those secret corruptions, which in the course of our life are likely to come, whether we are reverently afraid of them, and resolve to suppress them with all our endeavour. Concerning sins past, we must call to mind the sins done of old, in our youth, in Psal. 25. 1. Cor. 11. 29. our middle age, in our old age; that we judging ourselves, may not be judged of the Lord: that accusing of ourselves, Satan have no occasion to accuse us; and throwing down ourselves before the Lord, he may lift us up. For many going quietly away, and sleeping in carnal security (notwithstanding the sins of their youth) and neglecting to make conscience of their sins done long ago; suddenly have fallen into such horror of mind, that (the violent remembrance of all their sins surcharging them) they have been overwhelmed. This examination doth then rightly proceed, when it reacheth to the errors of this life, and to the sins of our youth; because many men (even from their childhood, by a civil righteous life) having escaped gross sins, wherewith the world could never charge them, have notwithstanding carried the burden of their secret sins done in their youth, David (Psal. 25. 7.) prayeth the Lord, not to remember the sins of his youth: job (23. 6. Sins of youth. the man of God) confesseth that the Lord writing bitter things against him, made him to possess the iniquities of his youth. What, shall we think, that David or job were given to notorious wickedness in their youth? No, they knew they were subject to youthful wantonness and unstaidness of their affections; which though it did not burst out, yet it made them less careful to glorifice God; which looseness, the way to lewdness; which weakness, the way to strange vanities; which wantonness, the way to open wickedness, is even in the best of God's children in the days of their youth: which being afterwards in the time of their regeneration, brought (as it were) to judgement, and laid before their consciences, doth cause them to repent. But here is a thing to be blushed at, which maketh men's ears to tingle when they hear it; that many men (far no doubt from this true repentance) can largely indeed discourse of the things done in their youth: but with such a bravery, with such boastings, and To glory in sins of youth. pleasing of themselves in the remembrance of them, as besides that they provoke others to sin in the like, and set themselves a flat back▪ bias against repentance, and this christian examination; they seem to renew the decayed colours of their old sins, with the fresh suit of their second pleasures therein. But alas, what pleasure have they in those things, whereof they have no profit? what profit have they of those things whereof they should be ashamed? Neither in this strain can we forget the madness of them, who may seem Rom. 6. 22. to step one degree farther towards this examination of sin than did the former; by thinking that the leaving of sin, and repenting of sin is all one. Against these both daily experience and the word of God doth sufficiently decline. joseph▪ brethren (jacob his sons) who devised evil against their brother, put him into the pit, and sold him unto strangers; did cease from this cruelty: but yet they are not read to have remembered The leaving of sin, is not the repenting of sin. their sins with any remorse, until thirteen years after the sin was committed; as we may see in the process of the history. David had left his sins of murder and adultery (as thinking all quiet and well) the space of a whole year; after which time (being admonished by the Prophet ●athan) he repented of it. And experience hath tried in many, that have had some working of God in them, that though they left their sins many years ago, yet because they repented not truly for them, they have rebounded upon them with terrible sights and fearful visions, to humble them, and to bring them to a serious examination of them, being done and left long since. Examples whereof we need not fetch from far, seeing so many preachers as are acqavinted with fearful spirits, will give witness hereof. The fruit of which amazed minds for sins already left, is ours, to beware of sins which are to come. And that other men's harms may teach us blessed wisdom, let us labour not only to leave sin, which one may do for profit, for fear, for praise, For what causes many leave sin. or for wearisomeness: but also to repent of it for conscience sake. This examination of our sins past, must be partly of those that we committed before our calling, & partly of those which were done after our calling. Every man (especially having his reason reform by the word of God) will grant an examination of the life, before Examination of sins after our calling. our true knowledge of God in Christ, to be most needful. But it may be, some will think that we need not to be so precise in the searching of those sins, which were after our knowledge. But seeing of all other sins these bite forest, and pierce deepest, for that they are aggravated with all the mercies of God going before, and sin is then most sinful, when after we know the truth, after we have been delivered from sin, after we have been enlightened with the grace of God, we have fallen into it: I think that an examination most specially aught to be had of these sins. Wherefore to iterate our former examples in a new matter, as we may see the former kind of examining of our sins before our calling, in the sons of jacob: so we have a pattern of the latter in the practice of the Prophet David, who at the hearing of his sins was so troubled in his spirit, that he could not rest in the Prophet's speech, telling him that his sin was forgiven him, but still was disquieted, as one utterly forsaken of God, and could find no comfort of God's spirit in him. For as it fareth often with sores, it cometh to pass in sins, we are loath sins like sore●. to have our wounds often grated upon, we cannot so well away to have our sores rifled, feared, and lanced; but fed with healing salves: so we are hardly brought to have our consciences ground, or our sins ransacked, sifted, searched, and ripped up; but would still have them plastered with sweet promises, and bathed in the mercies of God: whereas it is far safer before incarnative and healing medicines, to use corrosive and mundifying Simile. waters, without which though some sores may seem to close and skin up apace, yet they prove worse, and being rotten still at the core; they have above a thin skin, and underneath dead flesh. In like manner, we would cloak, we would hide and cover our sins, as it were with a curtain: but it is more sound chirurgery to prick & pierce our consciences with the burning iron of the Law, and to cleanse the wound of the soul by sharp threatenings, lest that a skin pulled over the conscience for a while, we leave the rotten corruption uncured underneath, and so we be constrained to cry out of our sins openly. As it is a folly then to dissemble our sores whilst they be curable, and after to Cover not thy sin. make them known when they be grown uncurable: so it is as great folly to dissemble our sins whilst they may be remedied, & so after be constrained with shame to blaze them abroad, when thou mayst think them remediless. But of this by the way, because we shall more largely touch it in the last part to come. It is sufficient to commit sin before knowledge, but after some good light of the spirit to sin breedeth either hardness of heart, or a troubled spirit; both which we shall avoid Sins after knowledge. if in truth we be careful to watch over our affections, and beware that after our delivery we fall not into sin again. Several men, subject to several sins, have their several checks in their consciences: some are overcome with wrath, and yet after the moody fit they can tell that the wrath of man doth not accomplish the righteousness of God: some are subject to lust, and afterwards they say, it profiteth them nothing: some are given to a continual course of vanity, A blessed thing to be awaked and grieved by checks of conscience. who notwithstanding can say, that man's life hath another end: some slip deeply into worldliness, & yet they be often weakened with most terrible checks of conscience. Well, blessed are they, whose hearts be truly grieved; and let them beware that make dalliance with sin: for either hardness of heart will overtake them, or a troubled conscience will confound them. Wherefore it comes to pass, that many spending their bodies on lust, lament that ever they so abused their strength: many given too much to the pleasure of this life, had grief come upon them, to remember how they have spent Gods graces, lavished his good gifts, and misspent their time; or else, if they have not this grief, they fall into voluptuousness, and draw such a thick skin upon their hearts, as will cause the strongest denouncing of God's judgements to rebound, be they driven on never so hard. And sure, it is the sin of this world, that men being controlled in their consciences, whilst they are a praying, and feel a secret charge laid against them, to beware of guile in buying and selling; either have these checks less and less, and so they grow to be profane; or else afterward they are wonderfully wounded, that they have been ●o worldly, so greedily pursuing earthly things; so coldly procuring heavenly things. Thus even our privy thoughts (not profited by) are breeders of farther trouble. Now the remedy against this trouble is, willingly and wittingly not to cherish sin, Remedy. to wish that the Minister should touch our most privy and secret sins, to be glad privately to be admonished, to profit by our enemies when they do reproach us: and rather to desire (in such a case) to be humbled, than to suffer ourselves to be flattered. This trying of Sins of omission. ourselves must yet stretch itself further, not only to the committing of evil, but also to the omitting of good. As when (after some good working and feeling of the spirit) we begin to fight and conflict with our own consciences, saying: though I must pray, I must have time also to provide for my family: if I go to hear the word of God, surely I shall be in danger to lose this profit: if I thus attend upon the exercises of religion, I shall be cut short in the use of my pleasures. Wherefore it shall be good to search our hearts, not only in the careless not using of the means; but also in the negligent watching over the fruits of the means: saying to ourselves in this manner: I have heard a Sermon, but (alas) without any feeling or working upon my affections; I have been praying, but with no power of the spirit; I have received the sacrament, but without those joys glorious and unspeakable, which I was wont to taste of; I saw the discipline of the Church executed, but without any fear of sin at all in myself, or compassion to the member censured. And here I dare for my own observation assuredly affirm, that outward sins have not been at sometime so grievous to God's children, as that they have some times used Note. the means with little reverence and with less fruit. And no marvel, we shall see many men at some times, not so much grieved for their sickness itself, as for that they have either willingly neglected the means which might have preserved their health, or that they The negligent use of the means of salvation. have abused the Physic that might have restored their health to them again. In like manner (I say) it fareth with them, who either unreverently have refused the means, which should keep their souls from surfeiting: or else unthankfully have abused those helps, which might have recovered them again. From hence it cometh, that some men are as much grieved for not using their good gifts to the benefit of God's Church, as others are troubled for pestering the Church with unprofitable corruptions: or as we shall see a rich man sometimes as much humbled for not giving money to the poor, which he might have done, as for heaping up riches falsely, which he ought not to have done. And thus many (having received good gifts and graces from the Lord) are * Or wakened and quickened. seasoned & sanctified by afflictions; whereby they are taught to put their gifts in ure, and to offer their service to Christ, and others are forced to hide their gifts, which cannot be without some decay of God's glory, without offence to the weak, without the loss of many souls, which otherwise might be won to the Gospel, and without strengthening the hand of the adversary to slander our dark and dumb profession. All which things will in the end bring terror of mind; because if the Lord cannot work upon us by taking away goods, friends, credit, wife, children, or such like, to bring us to repentance; he will surely whip our naked consciences, he will enter even into our very entrails, and pierce our secret bowels. As we must examine ourselves thus for sins of time past, and present, so must we use this practice in sin to come▪ and this is very needful. For were it so, that our life and conversation were such, as neither before nor after our calling, man could justly accuse it: yet the hidden corruption of our nature, may threaten some heinous downfall in Secret corruption. time to come, which hath made men of very good report & conversation to hang down their heads, and fear their secret hypocrisy, as that which may break forth to the shame of all their former life, in time to come. But because we forget to speak of them, that in the examining of their lives past, are much grieved for the want of sincerity, and for privy vainglory in themselves; let us before we go to the searching of our hearts in sin to come, speak somewhat of this. Men troubled for this privy pride are either touched, or not touched. If the veil of sin was so great in them, that it hid Christ from them; it is the good will of God, that by this sight of their secret sins they should come to see the righteousness that is in Christ jesus, and so they shall the better be kept from being justiciary pharisees. For when being a long justiciary pharisees. time well brought up, and leading a civil life, the devil would persuade us of some inherent righteousness in us; it is the wisdom of our God to touch us with the conscience of most hidden corruptions, as also to certify and make known unto us, that even from our birth there was a secret seed of sin in us, which (without the Lord watching over us) would surely have broken forth to his dishonour. As for them which have had some working in them, and yet are often plunged with sore distresses, this trouble cometh to them for two especial causes, either for some hypocrisy, that they did more in show than in truth: wherefore the Lord bringeth them back again to see their corrupt proceedings, Affections fight against judgement. and that they may know all their religion to be but hypocrisy, and all their righteousness to be but unrighteousness: or for the abusing of their knowledge, in that they made it but a mask to juggle in, and that they made their affections to fight with their own judgements. We must remedy this, by not thinking of ourselves above that which is meet, and by labouring to embrace the truth in truth. And here let us note, that many of God's children accuse themselves of hypocrisy, when indeed they offend not in it, (for the most righteous persons are their own greatest accusers) and yet the accusation doth justly arise from some fault on their parts: for though they have done things in truth, yet because with truth they laboured not to see their secret corruptions, in some other matters, they sustain this trouble of mind. So that there is nothing harder than to si●t and search Examination hard. our hearts to the bottom, whether we respect our sins past, or our sins present, whether we look to our privy pride, hidden wants, or secret corruptions. And to return from whence we digressed, to the examination of our hearts, in sin Return to sins to come. to come: let us observe that in God's children there is such a jealousy, as they tremble at the very first motions, and quake at the least occasion of sin, although because vice will sit in * Or in resemblance The godly jealousy of God's children. residence very near unto virtue, there may be in them sometime too much scrupulousness. This fear causeth the dearest of the Saints of God to reason on this sort: O Lord, I see how many excellent in gifts, and constant in profession for a long time, whose end hath not answered their beginnings, whose deaths were not like to their lives. This is true, whether we look into the word or into the world: and it is a thing that may much humble us. For though we may remember what we have been, and know what we are; yet who can tell what may come unto him hereafter. Oh that the serious meditation hereof would dwell long upon our consciences: that with an holy jealousy we might prevent the sin that is to come. But alas, there be some venturous knights, which think it no mastery to offer themselves to masking, minstrelsy and dancing, nor to run into quarrels, brawls and contentions, as though they had their ears, their eyes, their hands, and their feet in their own power, and at commandment to use and govern as themselves list. Howbeit, God's children better fenced with his grace, than those bold bayards, are afraid of these occasions: as knowing full well, that their eyes may soon be provoked to lust, their ears may quickly listen unto unchaste delights, their hands may suddenly strike a deadly blow, and their feet may easily be s●ared in carnal pleasures. Beware O man, be circumspect O woman, that thou prostitute not Take heed to our liberty. thyself to too much liberty: for although in coming to such lascivious and contentious places thou didst purpose none evil: yet for thy venturing without warrant, thou mayst be over thy shoes in sin, and plunged in some wicked attempt over head and ears, ere thou be'st aware. And because vice is so confine unto virtue, beware also of superstition: for still the enemy laboureth either to make thee too hardy in sin, or else he will cause thee to be too fearful and superstitious; either he will puff thee up with presumption, or assault thee with desperation. To these temptations our nature is very pliable: first to presumption, as may appear by our common speech; ●ush, the preacher is but a man as I am, I am sure he hath infirmities as others have; we are no Angels, our nature is corrupt, The devil tempting. The devil accusing. we are but flesh, I am sure you would not have us Gods. Thus the devil cometh to tempt; but he apparrelleth himself in another suit when he cometh to accuse, and then of a fly he makes an Elephant; of the very smallest prick of a pin, a globe of the whole earth; of a molehill a mountain: and presseth silly souls with fears and terrors, that they know not how to wind out themselves. If he cannot bring them to make no conscience, where they should make conscience, he will labour to bring them to make conscience where they need make no conscience. He careth not whether thou wilt be remiss or superstitious, so thou be one of them. If he cannot get you to follow the Epicurism Note. of the world, as Libertines in diet and apparel; he will make you so precise, as to think it a heinous sin, to eat one bit of meat, or to wear one rag of cloth more than for necessity. How needful therefore it is to sail with an even course, we may conjecture by other things which will bewray the corruption of our nature. In the time of a plague we shall see some will be so bold, that without any lawful calling Boldness in plague. or godly warrant, they will rush into places infected; and then falling sick, their conscience pricks them for their tempting of God by an unadvised boldness, in the hour of their death. Others plunged as deeply in a quite contrary extremity, are too fearful when they do but hear of the sickness; and for very fear have been brought to death's door, only by imagining themselves to have been infected, when they have been most free, who oftentimes have even died, and that without any natural cause that ever could be known, but only through immoderate fear, and the judgement of God coming upon them for their infidelity and unbelief. Thus it is with us in Christianity, in that as well the oppressing ourselves with too much fear to be overcome, as the carnal security, in not fearing to be overcome, may bring sin upon us: God his children must labour for a measure, and that must be sought for in the word, which will teach them how they shall neither decline on the right hand, nor on the left; but will guide them in the narrow way, showing in every thing what is virtue, what is vice; what is the mean, what is the extreme. Zeal. Among many examples, let us consider of zeal, a most precious virtue in Christianity, so long as it is free from the extremities. Otherwise if we be cold in zeal, it is a sin on the left hand: if we be zealous without knowledge, it is preposterous, and becometh a sin on the right hand. What perfection we have in this life. But can we not come to some perfection? No, if you understand it for an absolute unspottedness; albeit to that perfection which the Scripture taketh for soundness, truth, and sincerity of heart, which is void of careless remissness, we may come. Neither doth the Lord deal with us after our sins, nor reward us after our iniquities: in whose eyes the most glorious actions of men, are but as waters flowing purely from the Conduit, but defiled by passing through a filthy channel. Wherefore having these imperfections, let us not seek to be more righteous than we can be, saying for every error of this life; Oh, I am none of God his sons, I am none of his daughters: for I cannot find that perfection in me which is to be required. But let us comfort ourselves in the truth of our hearts, and singleness of our desires to serve God, because he is God; and so we shall be accepted of God. I speak this to this end, that poor souls might have comfort, and know that if they abhor sin as sin, if they examine themselves for it, if they groan under it, if they mislike themselves for it, if they fear to fall into it; the Lord will not pursue them with the rigour of his law, but will give them the sweetness of his promises; they are no more under the curse, but under grace. But further to enforce our exhortation, to avoid too scrupulous a fear, which hindereth A scrupulous fear. the true examination of our hearts: let us think that it happeneth in the spiritual conflict as in civil wars. We read that many cities lying in great security, have suddenly both been assaulted and overthrown; as also how some Countries (too much negligent in the means) through an excessive fearfulness, have encouraged their enemies with more greedy violence to pray upon them. With which kind of stratagems our adversary me devil being well acquainted, doth often practise this policy. If he see us without all fear too quietly to rest in ourselves, he thinketh his assault must needs be the stronger, because our resistance is the weaker. Again, if he describeth in us a cowardly fear and fainting of heart, before we once begin to join battle with him; he will set upon our immoderate fear, and as villainously as suddenly stab us to the heart, and make a present spoil of us. Common practice doth further teach us, that when we can hear the word without all trembling at God his judgements, when we can pray without all fear before the Majesty of God, when we can come to the discipline of the Church without all reverence of the ordinance of the Lord; all is in vain. Again, let us hear with too much trembling, and we shall learn nothing; let us pray with too servile a fear, and our worshipping of God will be without all comfort and uncheerefull. Thus if we neither lessen sin, that is sin indeed, neither make sin of that which is not sin in truth, it is good to proceed to this threefold examination, & to lay the edge of this doctrine more near our affections, because many will be sound in this ripeness of knowledge and barrenness of conscience, to speak, dispute and declaim of all these things very skilfully, which flickering in the circumference of the brain, and not sitting at the ground of the heart, do seal up a more just sentence of condemnation against them. To help this evil, we must meditate deeply of the Law and of the Gospel, together with the appurtenances of them both, that finding ourselves far from God's blessings promised to the keepers of the law, and seeing ourselves near to the curses due to the breakers of the law, we may raise up some sense of sin in ourselves. Yet herein we must not stay our foot, but give a further stride: for whereas many by a diligent view of the law, have come to the sense of sin in themselves, and saw plainly their own condemnation: yet because they laboured not to see the guiltiness acquitted by the remission of sin in Christ, they plunged themselves into a bottomless Remission of sin and mortification of sin go together. sea of sorrows. Others having passed these degrees, and hitherto made these steps to avoid the wound of conscience, have come also too short, and miss of the mark: when because beside the sense of sin pardoned by the death of Christ, they felt not also the virtue of his passion crucifying sin in them, but saw that with the remission of sin was not joined the mortification of sin; they feared that there was no forgiveness for them, but still languishing with sorrow, they thought themselves to stand charged with their former guiltiness. Yea, and which is more, for that such men have not truly been instructed, nor surely have been grounded in the doctrine of Christ's death and resurrection, that is, for that they saw not as well power flowing from his death to slay sin in them, as virtue to pardon sin in them▪ for that they felt not as well strength to sanctification, streaming from the rising again of Christ, as they were persuaded of justification & righteousness therein: they have lain still bleeding at the heart, in such sort, as the wound of grief could Six points which must be knit together. hardly or never be stayed and staunched. Wherefore let us strengthen our weak souls with this sixefold cord of consolation, against these bitter assaults▪ Let us first labour to know sin, then to sorrow for sin, after to feel our sins in Christ forgiven, further to look for power to crucify the same, then to lay hold on justification by his resurrection: 1 and lastly, hope for strength to proceed from thence, to further us in sanctification and 2 3 holiness of life, even unto the end. And thus much briefly for the second thing which we 4 matched in company with the examination of sin, even the trial of faith: both which 5 rightly used, shall in some measure safeguard us from the trouble of an afflicted mind. 6 Now let us hasten to the third part of our division, to show how God's children being The third part of the first division. fallen into this wound of spirit, may be helped out of it: which (God willing) we will also perform, after we have answered a necessary objection, which (in the former part) might seem to encounter against us. There is no man but will grant, that David, job, and others of the Saints of God, had a sight of their sins, a sorrow for their sins, and a taste of the remission of their sins: how then cometh it to pass, that these men were so troubled in mind? To this I answer, that their trouble so befell them, either for failing in some of these former things; or else they were rather afflicted for trial of their faith, than for punishing of sin in them. And therefore be it always provided, that we think not every conflict of conscience, continually and chiefly to be for the pursuing of our sins: but sometimes and principally, that it cometh for the trial of our faith: and yet secondarily, or less principally, for the scourging of sin, as we may see in job. Whereupon let all The godly afflicted. men be admonished, when they see good men thus humbled & thrown down in mind, to lay their hands on their mouths from saying; Surely these men are but hypocrites, doubtless these men be great sinners, the Lord hath found out their hypocrisy. For good reason there is, that such silence should be used: for that the Lord may as well make trial of their faith, as take punishment on their sins. For if such affliction should always and chiefly be sent for sin, than it should follow that all others as they exceeded them in sin, should also exceed them in the punishment of sin. But now coming to the saluing of this sore, I shall seem very strange in my cure: and Salue of this sore.. so much the more be wondered at, by how much in manner of proceeding I differ from the most sort of men herein, I am not ignorant, that many visiting afflicted consciences, How to proceed in comforting the afflicted. cry still; Oh comfort them, oh speak joyful things unto them. Yea, there be some, and those of the most learned, who in such cases are full of these and such like speeches. Why are you so heavy my brother? why are you so cast down my sister? Be of good cheer: take it not so grievously. What is there that you should fear? God is merciful, Christ is a Saviour. These be speeches of love indeed: but they often do the poor souls as much good herein, as if they should power cold water into their bosoms; when as without further searching of their sores, they may as well minister a malady as a medicine. For as nutritive and cordial medicines are not good for every sick person, especially when the body needeth rather a strong purgation, than a matter restorative; and as incarnative medicines may for the time allay the pain of the patient, but after the grief becometh more grievous: so the comfortable applying of God's promises are not so profitable for every one that is humbled, especially when their souls are rather further to be cast down, than as yet to be raised up: so those sugared consolations may for a while over-heale the conscience, and abate some present grief; but so as afterwards the smart may be the sorer, and the grief may grow the greater: hereof ensueth this effect, that comfort seemeth to cure for a while, but for want of wisdom in the right discerning of the cause, men minister one medicine for another; and so for want of skill, the latter fit grindeth them sorer than the former. Some there be, who without all precept and practice will be their own Physicians: and these, so soon as the fit cometh upon them, think it the best to chastise The vain ●●ifts of some in afflictions of mind. and to chase away their sorrow, by drinking at taverns, by minstrelsy, in merry company, by purging melancholy in taking Physic: all which may seem to wear away the pain for a while, but yet after it biteth more deeply, when the burning fever of their spirits shaketh them with a second recourse: and for that before they were not truly searched, purged, ●eared and lanced, it cometh to pass, that the second relapse is more dangerous than the first impression. To come to our purpose, we must know that all griefs are either confused or distinct: and sure it is, that the mind is appalled either for some cause known to us as certain▪ o● for some thing unknown to us and uncertain. To them which are troubled with such blind griefs, whereof they can see no reason, as often it happeneth to God's children in secret providence, who either never knew God, or else had but a general knowledge of him: I answer, that as I deny not Physic to be ministered, if it in part proceed from a natural cause: so I require the word especially to show the principal and original cause to begin in the soul▪ And this I do the rather, because I would have wisdom both in considering the state of the body if need so require; & in looking chiefly to the soul, which Note well. so few think of. If a man troubled in conscience come to a Minister, it may be he will look all to the soul and nothing to the body: if he come to a Physician, he only considereth of the body and neglecteth the soul. For my part, I would never have the Physicians counsel severed, nor the Ministers labour neglected; because the soul and body dwelling together, it is convenient, that as the soul should be cured by the word, by prayer, by fasting, by threatening, or by comforting; so the body also should be brought into some temperature by Physic, by purging, by diet, by restoring, by music, and by such like means; providing always that it be done so in the sear of God, and wisdom of his spirit, as we think not by these ordinary means to smother or smoke out our troubles; but as purposing to use them as preparatives, whereby both our souls and bodies may be made more capable of the spiritual means to follow after. As we require these things to be the matter of our ministery in such a perplexity: so we would wish the persons ministering to be men learned and of sound judgement, wise, and Meet comforters. of godly experience, meek and of most ioving spirits. For when the troubled patient shall be well persuaded of our knowledge and discretion, and there withal shall perceive us to come in tender and loving affection, I think an entrance is made, and all prejudice is taken away, so as we may the more freely work upon the conscience; first bringing them to the sight of sin, as to some cause of their trouble. Herein we must labour to put away all confusion and blindness of sorrow, endeavouring by wisdom to bring the parties wounded to some certain object and matter of their trouble; and so draw out of them the confession of some several, especial, & secret sin; I say several and secret sin, because I know, how many (through a palpable blindness or disordered discerning of sin) talk of nothing so much as of sin; and yet they either cannot descry (several sins, or they will not be brought to acknowledge their secret sins: whereof the one proceedeth of the ignorance of the law of God, and the other of self-love, which maketh us l●●t●●e even in our travel of mind, to shame ourselves. Now that the confession of particular sins is requisite, it may appear by the two and P●●●. ●●. thirtieth Psalm, wherein (being a Psalm of instruction, concerning the forgiveness of sins) the Prophet (by his own experience) teacheth us, that he could find no relief of his sickness, until he had remembered, and made confession of his sins. What? shall we think that the Prophet of God (taught so wonderfully by the word and by the spirit) did not see his sins before? Be it far from us. Rather let us know that Confession ●● special sins. he had not severally & particularly ripped up his sins before the Lord, in a several confession of them. Which though the Lord knoweth far better than we ourselves: yet such kind of sacrifice is most acceptable unto him. Now if in this trouble the persons humbled cannot come to the particular sight of sin in themselves; it is good to use the help of others, unto whom they may offer their hearts to be gauged and searched, and their lives to be examined more deeply, by hearing the several Articles of the Law laid open before them; whereby they may try the whole course of their actions. For (as we said before) the grossest hypocrites will generally complain of sin; and yet deal with them in particular points of the particular precepts, and prove them in the applying of things to be done or not done to their own consciences; and we shall see many of these poor souls tossed to and fro, now floating in joys, now plunged in sorrows, not able to distinguish one sin from another. Now when we shall see the wound of the spirit to arise of any certain and known sin, it is either for some sin already committed, wherein we lie; or else for some sin as yet not committed, but whereunto we are tempted. For the former; it pleaseth God oftentimes to bring old sins to mind, when we had not thoroughly repent of them before; that so (as it were) representing them to us afresh, we might fall into a more misliking of them. And yet herein is not all, to mislike ourselves for some particulars, although it be good to be occupied about some special sins: for as it is not sufficient for the avoiding of hypocrisy, to see sin generally: so it is not enough to eschew the deceiveableness of the heart, ever to be poring busily in one particular, and to be forgetful of our great and general sins. But Not to eye one sin only, and to forget the rest. let us learn by the particulars to pass to the generals. When any such one sin then doth pursue thee, rest not only therein, but say thus rather to thyself; Oh Lord, is this one sin so grievous? and doth my God punish this one sin so sorely? How great then should be my punishment, if thou shouldest (O Lord) so deal with me for all my other sins. Let us labour to have a sense both of general and of particular sins, lest in time our grief pass away without fruit, whilst that not being displeased as well with one sin, as with another, we either look too superficially to generals, and not to particulars; or else too superstitiously observe particulars, and not the generals. Concerning those sins whereunto we are tempted, as when a man is moved to think blasphemously of God the father, or to doubt whether there be a Christ or no, or to imagine grossly of the holy Ghost, or to deny God, or to doubt of the Trinity, or to be moved to murder, adultery, or such like: in which temptations he feeleth God's spirit to check him for them, so as he knoweth not in this case what to do: for that on the one side he dares not listen willingly to these fearful and monstrous temptations; and on the other side, he feareth least in time by long suit, he might fall into them; or at the least for that he se●th not how to be delivered from them: I suppose these motions are not so much to be disputed with, a● we by them are to be provoked to more instant and extraordinary zeal of prayer. Surely these are dangerous temptations, and therefore are not to be kept close, which our nature will easily incline unto: but particularly are to be confessed of us. For the devil will come sometime to thee, to keep thee still in a general acknowledging of sin, and urge thee on this manner: Surely thou must needs do this sin, thou seest thou canst have no ●ase, until thou hast consented, thou art ordained to it: the reason why thou art thus incessantly tempted, is because thou dost not thus take thy pleasure. Go to deny Secret motiones unto sins. God, believe not his word: it is but a policy to keep men in aw●; Religion is no such matter as men take it. Thus for fear of yielding on the one hand, and for shame of disclosing the temptations on the other hand, many men have pined away, and almost have been overcome by them. If we should disclose this (say these men) what would people say of us? They would count us Atheists, they would think us the wickedest men in the world. Well, for our instruction and consolation herein, let us learn that these kinds of temptations, are either corrections for some sins past, or punishments for some sin present, or forewarners of some sin to come. We shall see many tempted to adultery, who (no doubt) cannot be brought to commit it; and yet because in their youth they have committed it, and not repent of it, it comes to them again. The like may be observed in theft, in gluttony, and in other temptations, which are not so much sent unto us, presently to overcome us, as to put us in mind, that sometime heretofore we having been overcome with them, should now repent for them. Sometime a man shall lie in some sin, whereof when he will not be admonished, neither by the public nor private means, than some other strange temptation shall fall upon him, differing from that wherein he presently lieth, to admonish him of that other sin. As when a worldling shall be tempted to adultery, a thing which he hath no desire to do; yet it is to make him look to his wordliness, whereof he hath so strong and through a liking: wherewith if then he will not be awaked, he may suddenly fall into that too, and so by the punishment of God, in punishing one sin with another, both his sins shall be to his great shame laid open, and one sin shall make known another. Sometime also it cometh to pass, that one shall be tempted with such a sin, as neither heretofore, nor presently he hath given any liking or entertainment unto; and yet the Lord by it may forewarn him how he may fall into it hereafter, as also to show that he hath stood all his former life, rather by the grace of God, than by the strength of flesh and blood. Wherefore when thou art moved to doubt of God, of Christ, of the word, or of justification, do not so much stand wondering at these Doubts. strange temptations, as think with thyself that it is the mercy of God by them, to cause thee better to discern of those temptations in others: when thou shalt have observed with fear and trembling how they make their first entry into a man's heart, how they gather strength, how they agree with our corrupt nature, in what degrees they come to some groweth, how the spirit of God doth resist them, what be the means best to prevail against them. And thus if thou make thy profit by them, thou shalt so wonderfully search and descry by several veins, the body, age and * Or strength. ●leight of these temptations in others, by an holy experience which God hath taught thee in thyself, that besides that thou shalt lay forth men's secret corruptions, as if thou wert in their bosoms; thou shalt be able also by the seed of sorrow in thyself, to beget an unspeakable joy in others, who in time may be tempted as thou now art. Think moreover and beside, that such is the efficacy of sin, that they who are now Note. no Papists, Heretics, Adulterers, or thieves, may for their secure contemning & foolish passing over of these temptations sent unto them, suddenly, shortly after fall into them; because they would not seek to make some use of them, nor confess before the Lord both their proneness and worthiness to fall into them. But if we will humble ourselves in such temptations, & learn by them meekly to discern the corruptions of our hearts, we shall not only presently deliver ourselves from peril, but be also further enabled to assist others hereafter, in the like danger. But some will oppose against these things which we have delivered: Do you think it a remedy to cast down them that are already humbled? This is rather to be a butcher than a builder of a man's conscience. To whom I answer, that I desire preachers to be builders, and not butchers; and it is one thing generally to apply, and another particularly to lay the medicine unto the wound. It is good to begin with searching first, and to purge the sore by the vinegar of the Law, & after to supple it with the oil of the Gospel. Both which must be done in wisdom, using them to some in greater, to some in lesser measure. For as some having nothing but a decay of nature, & no mortal humour, need rather restorative, than purging medicines: so some rather troubled for some spiritual wants, than for grosser sins, need not so much the sharp threatenings of the Law, as the sweet promises of the Gospel. As the body, through some extraordinary repletion, having gotten some great surfeit, not so much to the weakening of nature, as to the threatening of imminent death, and therefore requireth rather some strong purgation, than comfortable and cordial medicines: even so the soul brought almost to death's door with some extraordinary sin, is rather to be bored and pierced with the denouncing of God's judgements than otherwise. But because we would deal more plainly and less confusedly, it is good in our access to afflicted consciences, to lay these two grounds. First, we must persuade the persons humbled, that their sins are pardonable, & their sores curable. And Two grounds to be remembered in the cures of souls afflicted. after, that this visitation is not so much a sign of God's wrath and anger, as a seal of his mercy and favour, in that it is not either blind or barren, but plentiful in good effects, and fruitful in godly issues. The former how needful it is, the experience of so many almost as have been thrown down, is a sufficient witness: who have had this as a tag tied to their temptations, that never any were so plagued as they, none ever had the like temptations, the Lord will surely make an end of them in some strange and unknown temptation. Wherein they are not unlike unto men fallen into some dangerous disease, who thinking themselves to be without the fathom of the Physicians skill, & not to be within the compass of things recoverable, add a second and sorer grief unto their former. Wherefore as these men seem to be half healed, when any man of knowledge can be brought, who by experience hath cured the like malady in like degrees in others: so these sorrowful souls are not a little by hope refreshed & strengthened to look for some ease, when they see none other temptation to have overtaken them, than such as having fallen into the nature of man, have found mercy at the hands of God, that he might be feared. This ground work framed, it is good (to build up & repair the decayed joy of the mind) partly by the law, to make a preparative for these joys, if the mind not truly humbled, be not fit to be truly comforted: & partly by the Gospel, if the conscience kindly thrown down, is become a fit subject to apply the sweet promises of God in jesus Christ unto it. And here again to answer them that deny the law wholly or at all to be used, when we would breed comfort in one: I demand whether if it be necessary to maintain the righteousness of Christ, it be not also as necessary to preserve the righteousness of the law? Seeing the righteousness of the law, of us not fulfilled, will draw us unto the righteousness of Christ to us imputed: & sith the righteousness of Christ to us imputed, is never thoroughly and truly esteemed, until we see the righteousness of the law of us to be unperformed. Again, if our Saviour Christ did foreshow his Disciples, that the first work of the holy Ghost at his coming, should be to convict the world of sin, to make men know, that without jesus Christ there is nothing but sin, & then, that he should rebuke the world of righteousness, that they might see how Christ died not for his own sins, but for the sins of others: I see not why it should not be very convenient, first to lay open the righteousness of the law How to begin with the la●, incuring consciences afflicted. that men may see their sins; and then the righteousness of Christ, that men may see their sins discharged in him. Besides, where the Lord saith by his Prophet: At what time soever a sinner doth repent of his sins from the bottom of his heart, I will put all his wickedness out of my remembrance: it may well be gathered, that there must be first a sound sorrow for sin; and then a true joy of sins pardoned, may more freely by virtue of his promise be both hoped for, and looked for afterward. Moreover, seeing all the promises of God in the Gospel are commended unto us under the title & tenor of restoring sight to the blind, hearing to the deaf, strength to the lame, health to the sick, and life to the dead; it is manifest, not only that there is no disease of the soul which Christ cannot heal▪ but also that we must first find ourselves blind, deaf, dumb, lame, sick & dead, before he will meddle with us; because they that are whole need not the Physician, and he came to call sinners, not the righteous to repentance. Now, to do this in wisdom, by neither pressing the conscience too severely, nor releasing the conscience more unadvisedly, it shall be a safe way, to use the well tempered speech of the Apostle to the sorcerer: Repent, that if it be possible, thy sin may be forgiven thee. Where he doth not wholly discourage him, because it may be his sin may be pardoned; neither yet too boldly encourage him, in that without repentance, he showeth it to be altogether impossible to be pardoned. And that we be not too preposterous in our consolation, let us be warned by the blasphemous speech of that detestable Arrian, who of late years was put to death at Norwich. This hellish heretic, a little before he should be executed, afforded a few whorish tears, An Arian executed at Norwich. ask whether he might be saved in Christ or no? When one told him, that if he truly repent, he should surely not perish: he broke out most monstrously into this speech: Nay, is your Christ so easily to be entreated indeed, as you say? then I defy him, and care not for him. Oh how good a thing had it been not to have cast this precious stone to this swine? Oh how safe had it been to have dealt more bitterly, and to have dwelled more vehemently on the conscience of this caitiff? Now to attain some discretion in curing this wounded spirit, we must learn wisely to 1 judge, both of the person afflicted, and of the nature of his affliction. First, we may note Good considerations in urging the law to some afflicted. whether it be a man or a woman, because we may urge more fearfully the use of the law to a man, as being the stronger vessel. And as Satan knew the woman to be most easy and framable to be wrought upon, at his first temptation: so is he not ignorant that she is the weaker party to sustain any temptation now. Then let us consider, whether they that are thus humbled have knowledge or no? Because, if they have no knowledge, they think 2 trouble of mind to be so strange a thing, as never any before had it: if they have knowledge, than Satan is ready to accuse them of the sin against the holy Ghost, as though every sin done against knowledge, were a sin of presumption. Further, we are to inquire, how strong or weak they are, that if they be sorely stricken, we cease to humble them any further: if they be not sufficiently wounded, then to touch them with some deeper sense of sin. Also we must be circumspect, to find out whether by nature they are fearful and melancholic or no: as also, whether they be usual sinners, or have fallen once of infirmity; that so upon their disposition and inclination, we may build our speeches the better. To these it is good to add the consideration of the persons age, estate and ability: as if the party be troubled for wordliness, whether he be not a great house holder: if he complain of uncleanness, whether he be not a young man & unmarried: if he be humbled with covetousness, whether he be not old: because divers countries, callings, ages, conditions and estates of men, have their divers and peculiar sins, which we must rightly discern. Howbeit, of what sex soever they are men or women, of what complexion soever they are, of what knowledge to discern sin, of what degree of committing sin; of what age, authority, wealth, estate, or condition soever they are, it is good to mark that there be many who are more troubled for the vexation and disquietness of their mind being distempered, than for the vileness and horribleness of their sin committed; who are wounded more with the fear of shame, with the fear of being mad, or with the fear of running out of their wits, than with the conscience of sin. Which thing if we find in them, it is our part to travel with them, that they make a less matter of the outward shame, and more conscience of the inward sin. Neither must we here forget to make a distinction between our speeches used to the humbled, in the very time of their extreme agony & burning ague of their troubles, and those speeches which we use to them the fit being past; because the one and former requireth more consolation and less exhortation; the other and latter would have us more abundant in admonishing, and more sparing in comforting, when we may wisely admonish them to beware of sin, which so procured their own woe. In this breathing time, it is also expedient to exhort them, that for some season until they shall find greater power of regeneration, they would tie themselves to some holy orders, and godly vows, whereby they may either be furthered in mortifying some special sin; which for that they could find no power against it, did most grieve them, or strengthened in some special grace, the want where of did also wound them. But before we launch deeper into this sea of particular temptations, and begin to sound the dangerous passages of natural corruption, and original sin, the troublesome froth whereof doth almost overwhelm many poor pilgrims, it shall be good to give this caution, that both in these and in the former troubles, men would be still again admonished, patiently to bear with a wounded spirit, albeit it fall out so, that they be somewhat pettish, seeing the holy Ghost speaketh so favourably of them, saying: A wounded spirit who can bear? And surely our practice in other things, by the law of equity, may urge this at our hands. For if men by the light of reason can see it to be a duty convenient, not furiously to control, but meekly to suffer, and wisely to put up the unadvised speeches of a man distempered in brain, by reason of some burning ague, or such like violent and vehement sickness: we may easily gather even by the same rule of reason, not so severely to censure the impatient speeches of him, who by reason of some parching fever of the spirit, is disquieted in all parts of his mind, & hath all the veins of his heart (as it were in a spiritual agony) vexed. Wherefore both unsavoury for want of godly wisdom, & uncharitable for want of Christian love, are their murmuring obtrectations which say, what? Is this the godly man? Is this he that is so troubled for his sins? Why, see how pettish he is, nothing can please him, no body can satisfy him. Consider, O man, if thou canst bear with a ●raile body, that thou must much more bear with a frail mind. Consider, O man, that this his pettishness doth more wound him to the hart, than any injury thou couldst press him with. And therefore seeing he afflicteth his own soul for it, thou needest not add any thing to his affliction, and to exasperate his grievous smart. Consider that it is a blessed thing mercifully to bethink us of the estate of the needy, and that to rub a fresh wound, and to strain a bleeding sore, is nothing else, but with jobs friends to bring a new torment, where there is no need of it. As the wise father doth rather pity than rebuke his child, whemby reason of sickness the appetite is not easily pleased: so, if we purpose to do any good with an afflicted mind, we must not be austere in reprehending every infirmity, but pitiful in considering of the tender frailty of it. Neither do I speak this to nourish pe●●●shnes in any, but would have them to labour for patience, and to seek for peace: which though they find not at the first, yet by prayer they must wait on the Lord, and say: Lord because there is mercy that thou mayst be feared, I will wait upon thee, as the eye of the servant wai●●●● upon the hand of his master. I will condemn myself of folly, and say, Oh my soul, why art tho●o so h●a●●e? Why art thou so cast down within me? Still trust in the Lord, for he is thy health and thy salvation. FINIS. THE SECOND TREATISE, BELONGING TO THE COMFORT OF AN AFFLICTED CONSCIENCE. IN all afflictions Gods children must look unto the end: they are to desire to profit by them, and in them to seek In afflictions ever look to the end. ●he way of sound comfort and consolation: which that they may find, they must know that the afflictions of the godly last but a while, they serve them but for salves and medicines, the end of them is always happy. In them they are not only preserved, and purified from many sins: but also much beautified with the image of jesus Christ, who is the eldest son in the house of God. Again, the cross of true Christians is the sweet and amiable call of God unto repentance, in that he putteth us in mind thereby to bethink us of our debts: because we are given to think the day of payment is yet far off: yea, we fall asleep until our turn be ended, and whilst God lengtheneth our days waiting for our repentance, we never think of our sins, until the hour come wherein we perish with shame. The best meeting then with the Lords visitation, is without delay, and in sincerity to pray for our sins to be pardoned. For therefore doth the Lord oftentimes shackle us the more with the chains of his chastisements, because we are more careful to be unburdened of our sickness, than to be freed from our sin: which we the rather are loath to confess, because we would not be espied to be in the wrath of God. Others there be that hearing of their sins in the time of their afflictions, will acknowledge indeed their infirmities to be the mother Some have but a confused conceit of their sins in their afflictions. of such a brood: yet they have no true remorse to restrain themselves from sin, because they have but a confused conceit thereof: and though their ship be never so much tossed and turmoiled, yet think they not that God holdeth the stern▪ These men, if God bear with them, do as it were settle in their lees, and are as it were soaked in their sins. For prosperity is a drunkenness, to cast ourselves into a dead sleep, and when the Lord letteth us alone, we cease not to sooth up ourselves, bearing ourselves in hand, that we are in God's favour, and that he loveth us, because he scourgeth us not. And thus reckless we are whilst we measure Gods love according to our sense and humour. Wherein we bewray our ignorance of the exercise of the cross, in that affliction is the mother of humility, humility breedeth repentance, and repentance obtaineth mercy. Some also there are, who usually whilst the fearful judgement of God is before their eyes, either in themselves or in others, have a few glancing motions, and starting cogitations of their sins, and of Christ his passion: yet at all other times their minds are so clasped up from thinking of temptations, and their hearts so locked up from foreseeing or forethinking of Mockers and scorners of the afflicted. judgements, that they feel no godly sorrow. They mock the mourning days of the elect, as of them that be of melancholy nature; they make a sport of sin, as little remembering the sting which will either prick them to the heart blood most fearfully in the hour of death, or meet them with griping agonies in the day of their visitation more speedily. But happily they think they have given good testimony & * Or warrant. word of their repentance and remembrance of God, when they give one deep sigh and away, and pass over God's heavy indignation as over burning coals. So that whilst the Lord in prosperity affordeth large pennyworths of his love unto them, they dally with his Majesty, & make a sport of his mercy. All which imperfections may be better corrected, if in our deepest rest with a reverent & humble fear of God's judgements, we did wait for the day of our trial, and prepare ourselves to the Lords visitations: for the feeling of God's mercy must come from the sight of our misery by sin; which being pardoned, we shall soon have our infirmities healed. Wherefore let us first learn to cleanse our souls from sin▪ & then to sustain the sores of our body. Sure it is, that if we have suffered our hearts to be harrowed with the rake of God's judgements (as occasion from the Lord hath been given) that we are become soft and well exercised in the fear of God: we shall come to the feeling of our sins, the sense whereof, if it bring as it were a sickness to the body, and a corsie to The feeling of our sins, an earnest of our regeneration. the soul, it is an undoubted earnest of our regeneration, and happy are we if we find ourselves so diseased and troubled with our sins. True it is, that we can hardly (being in the skirmish and agony) make any difference between the motions to any evil, and the consent unto the same: for oftentimes evil motions do so possess the souls of God's children sinking down so deeply in them, that though they weep, pray, and meditate (which be the last means & remedies to ease and cure them) though they feel them with irksomeness and loathsomeness, as we feel sickness in our bodies: yet those motions will be continually in them without diminishing, the delight only excepted. Wherefore for our Note. comfort herein, we are not to martyr ourselves with disquietness of mind, because we are so pestered and thronged with wicked motions and assaults, but rather let us quiet ourselves, and not suffer ourselves to be hindered with sickness either of body or mind: by means whereof we should become more unprofitable to ourselves & the whole Church of God. For the godly shall not be so freed from sin, but that they shall be assaulted with evil motions, suspicions, delusions, vain fantasies and imaginations; the body of sin shall never be from us so long as we live. For the scum thereof is almost continually boiling The froth of sin in the regenerate. and wallopping in us, foaming out such filthly froth & stinking savour into our minds, that it is not only detestable to the mind regenerate and renewed by the spirit of God, but also it would make abashed the very natural man, to look into so loathsome a sty of sin, and sinkehole of iniquity. Yea it maketh us often to quail, and if it were possible, it would corrupt the very part regenerate. For mighty is the power, and raging is the strength of sin: Neither for all this must we cease to sorrow for our sins, nor despair on the other side, although our sorrow be but small. For if we be sorrowful for the hardness of our hearts, if we can be grieved for that we are no more grieved for our sins, if we can but sigh & groan because we feel our iniquities; it is so much a greater comfort unto us, as it is a greater testimony that our hearts are not altogether hardened: so that if we feel sorrow indeed, although we weep not, yet we may gather comfort, considering that this sorrow is for sin with a love and hunger after righteousness: yea if our assaults be distrust, pride, arrogancy, ambition, envy, concupiscence, as hot as the fire in the furnace all our days, and though Satan layeth out oil in great measure and out of measure, that it is the wonderful mercy of the Lord that we stand; and though our prayers be dull and full of wearisomeness, if the striving and straining of ourselves to goodness be so hard, that we know not whether we strive for fear of punishment or for love of so good a Father: yet To feel that we would feign love the Lord. if we feel this in ourselves, that we would feign love the Lord, and be better, and being wearied and tired with our sins, long gladly to enjoy the peace of righteousness, and desire to please God in a simple obedience of faith; then let us comfort ourselves; there is no time too late to repent in. For he cometh quickly to Christ (although in the hour of death) that cometh willingly, and in a desire of a better life: howsoever sin and Satan at that time would especially persuade him. For as the humming Bee having lost her st●●g Sin and Satan have lost the sting in Christ. in another, doth still notwithstanding make a fearful and grievous noise by her often buzzing about us, but is nothing able to hurt us: so sin & death, having lost their stings in Christ jesus, do not cease at all, even in the height of the parching heat of our consciences, to make a murmuring: and with furious storms of temptations to terrify us and our consciences, albeit they never sting us. Wherefore if Satan charge our consciences with sin (if we can feel the things a little before mentioned in our consciences) let us bid him not tell us what we have been, but what we would be. For such we are by imputation, as we be in affection, and he is now no sinner, who for the love he beareth to righteousness, would be no sinner. Such as we be in desire and purpose, such we be in reckoning and account with God, who Note. giveth that true desire and holy purpose to none but to his children whom he justifieth. Neither undoubtedly can the guiltiness of sin break the peace of our conscience, seeing it is the work of another who hath commended us as righteous before God, and saved us. It must indeed be confessed, that our own works will do nothing in the matter of justification, which from Christ, and in Christ is freely given unto us: it must be granted, that in ourselves we are weaker, than that we can resist the least sin, so far off is it, that we can encounter with the law, sin, death, hell, and Satan: and yet in Christ we are more than conquerors over them all. When the law accuseth thee because thou hast not observed it, send it to Christ, and say; there is a man that hath fulfilled the law: to him I cleave, he hath fulfilled it for me, and hath given the fulfilling of it unto me; I have nothing to do with thee, I have another law which striketh thee down, even the law of liberty, which through Christ hath set me free. For my conscience which henceforth serveth the law of grace, is a glorious Prince to triumph over thee. If sin come and would have thee by the throat, How to answer Satan and sin in temptations. send it to Christ, and say; as much as thou mayst do against him, so much right thou shalt have against me. For I am in him, and he in me: wherefore (O sin) I am righteous through my Christ, which is become sin, to free me which have been a condemned sinner. If death creep upon thee and attempt to devour thee, say unto it; Christ hath overcome thee, and opened unto me the gates of everlasting life: thou wouldst have killed him with the sting of sin, but the same being of no force, thy purpose (O death) hath failed, and he being my life, is become thy death. If Satan summon thee to answer for thy debts, send him also to Christ, and say; that the wife is not suable, but the husband: enter thine action against Christ mine husband, and he will make thee sufficient answer: who then shall condemn us? or what judge shall daunt us? sith God is our judge and acquitteth us? and Christ was condemned, and justifieth us? he is our judge, that willeth not the death of a sinner; he is our man of law, who to excuse us, suffered himself to be accused for us. O gluttonous hell, where is thy defence? O cruel sin, where is thy tyrannous power? O ravening death, where is thy bloody sting? O roaring lion, why dost thou fret and fume? Christ my Law fighteth against thee, O law, & is my liberty; Christ fighteth against thee, O sin, and is my righteousness: Christ fighteth against thee O devil, & is my Saviour: Christ fighteth against thee O death, and is my life. Thou didst desire to pave my way to the burning lake of the damned: but contrary to thy will, thou art constrained to lift up the ladder whereby I must ascend into the new jerusalem. Wherefore if we shall find ourselves forsaken of God, so as we perceive nothing but matter of despair, let us still hold our own, & in the certainty of our faith stay ourselves, sith Christ is given us of God, that he might extinguish sin, triumph over the law, vanquish death, overcome the devil, & destroy hell, for our only comfort and consolation. But peradventure some will say, my faith is weak and cold, and my Good fear. conscience is as a flaming lamp and burning furnace: I fear the Lord will still pursue me with his wrathful indignation: Thou dost well to fear; but fear and sin not. For fear which subdueth the security of the flesh is in all most requisite, in that the weaker we are in ourselves, the stronger we are in God. But that fear is dangerous, which hindereth the certainty of faith, in that it encourageth our enemy more fiercely to set upon us; when we (coming into the camp) will cast away our armour especially which should defend us. Comfort thyself, the Lord will not quench the smoking flax, nor break the bruised reed, he looketh not on the quantity, but on the quality of our faith. For as a good mother doth not reject her child because through some infirmity it is weak, feeble, and not able to go alone, but rather doth pity and support it, lest peradventure it should fall, and recompenseth that with motherly affection, which in her child is wanting God as a father pitieth us. by occasion: in like manner the Lord God our most gracious father doth not cast us off, because through our imperfections we are unable or afraid to draw nearer to the throne of grace; but rather pitieth us, and seeing us a far off desirous to come unto him, meeteth us by the way, and by grace and strength of his own hand, directeth our steps unto his kingdom. And as he which freely purposeth to give a wedge of gold, will not withdraw Simile. his gift because the hand of him that should receive it, is weak, troubled with the gout, palsy, or leprosy, so that by any means, though in great weakness, he be able to hold it; even so the Lord purposing in free mercy to bestow on us an immortal weight of glory, will not deprive us of it, though many filthy blemishes have polluted and weakened our faith, so that in any small measure we be able to take hold of his promises: neither are we to look for the perfection of faith, because we never believe as we ought; but rather on that which the Gospel offereth and giveth, and on God's mercy and peace in Christ: in whose lap if we can lay our heads with Saint john, than we are in felicity, security, and perfect quietness. chose there be some, who (notwithstanding that a tormented conscience is a stinging Serpent, that it were much better that all the creatures rose up against us, every one bringing their bane; then once to come before the dreadful face of God) are so blockish that they are wholly resolved into hardness. If they be pricked with sickness, Some utterly ignorant of the afflictions of mind. they cry alas; if they be pinched with poverty, they can complain: but as for the torment of mind they cannot skill of it: And even to talk of a bruised, contrite and broken heart, is a strange language. For proof whereof our consciences are rocked asleep, so that not one amongst a thousand knoweth what it is to be pressed and harrowed with the rake of God's judgements. But blessed are they that to their own salvation feel this in their bodies, whilst sin may be both punished and purged. For though God spare us for a time, yet we know what he keepeth for our end. Wherefore it is the best for us to run to the Lord in this life with a troubled mind, lest we tarry till the Lord have locked us up with the heavy fetters of desperation, when he shall summon us to the bar of his judgement The state of the wicked which sorrow not for sin. in the sight of his Angels, and impanelling the great inquest of his Saints against us, shall denounce our fearful and final sentence of eternal condemnation; for we see many that have been careless & have made good cheer all their life long, yea, and when men have laboured to make them feel the judgement of God, they have turned all to mockery, but their jollity the Lord hath so abated when they draw towards death, that in stead of resting & sporting (whereunto they had been given) they have felt the terror of death, hell, and damnation, and lapping up their joys in final desperation, have forced out cursings against their filthy pleasures. Wherefore if we in the tempest of our temptations will sail a right course, neither shrinking nor slipping into the gulf of desperation, neither battering our bark against the rock of presumption; let us in a contrite spirit cry unto the Lord: Have mercy upon me, heal my soul, for I have sinned against thee, forgive all mine iniquities, and heal all mine infirmities. Thou healest those that are broken in heart, and bindest up their soars▪ why art thou cast down my soul, and why art thou disquieted within me, wait on God, for I will yet give him thanks, he is my present help, and my God. Yet my soul keep thou silence before God, of him cometh my salvation, he is my strength, therefore I shall not much be moved. His mightiness is enough to give me courage, yea and shall be even when I am forlorn, I know that the diminishing of my body, goods, friends, or any other thing is a calling of me to that which never shall diminish nor decay, I believe that my Lord and my God allureth me daily thither; that I might not doubt that when my body is laid in the grave, and there consumed as it were to nothing, yet notwithstanding my soul resting in the bosom of the Lord, shall return unto me and shall rise to glory: even as it (resting in this life, in the mercies of Christ) did rise to grace: verily I see, & that with joy, that my flesh must go to decay: for look what freshness soever was in it, it diminished How to speak to our own hearts in afflictions. day by day. And I need not go far to seek for death, for I feel not so small an infirmity in my body, but the same is unto me a messenger of dissolution. Yet for all this I shall see my God, and when I am covered in the belly of the grave with moulds, I am assured, that he will reach me his hand to lift me up again to the beauty of his inheritance: so that this small cottage and shed of leaves, being brought to the grave, shall be carried into an incorruptible tabernacle. Thus communing with our own hearts, and being still in the peace of a good conscience, concerning our outward sufferings, we shall find that the Lord by his fatherly & loving chastisements, intendeth nothing more than to prove our obedience, as good reason it is that he should, and to confirm our faith, as also is most necessary. How be it still as I said, he useth a fatherly correction, that is, in mercy, measure, and judgement. For as he striketh us down in anger for our sins with the one hand, so he raiseth us up again in love for our salvation with the other hand. For albeit his corrections be wearisome wounds to flesh and blood, yet are they sovereign medicines to the soul and conscience, especially when the Lord giveth us that privilege of his children, that by his holy spirit he doth overmaster us, lest that finally we should be his judge, and he not ours. And for this cause the Lord is often times provoked to put on (as it were) a contrary face, and to lock us up in a prison of adversity, to restrain us from the liberty of our sins, which Satan feign would make us violently to rush into. And surely though How greatly to account of our afflictions. the wisdom of the flesh persuadeth us that nothing is better than to be spared, and not to be espied when the Lord calleth us to reckoning; yet the spirit showing our desperate estate, without the sieve of affliction, and boulter of adversity, teacheth us that we cannot of all the blessings of God sufficiently esteem this, being the mother of humility, and nurse of true repentance. Again, the Lord often by inward temptations and outward crosses, draweth us from the stake of security and untowardness to good works; least in time we should lose the experience of our knowledge and faith in Christ, and seek some easier kind of life for flesh and blood. Neither can we truly repent, until by some cross we know this world to be a place of sorrow, and not of mirth and delight. For so long as we make our prosperity a bulwark to beat down all harms, Prosperity how dangerous to some. we are to look for adversity to beat down the high sail of our proud hearts, whereby we gad after our own lusts, and leave the anchor of peace, which is our trust in God. Let us learn then, when the world beginneth to favour us, and we have as it were an hundredth thousand soldiers, to bear us up, not to be secure; for there is nothing more easy for a man, than for to make himself believe that he shall always continue in happy Security. estate, and think he shall die in the nest. But we must be as birds on a bough, to remove at God's pleasure, and that without resistance when the Lord shall visit us. And because we are given too much to think that we have the things in our own right, which we hold of the free goodness of God: we are taught in affliction how heinous unthankfulness it were to bind the Lord continually to entertain us in this life at so full charge and cost, without respect of his free and undeserved gifts: or to hold plea against, and sue him, as it were, by an obligation, at whose hands we ought to beg daily; and at whose gate we receive all our maintenance: or to make a rend charge of all that which he giveth of his free liberality. Thus in the end we challenge Gods gifts as our own, and make account to have their company to the grave, whereby we provoke the Lord often to prove to our faces, that all that we have is but lent and borrowed. Let us then have such an eye to Patience under the cross every blow, that whensoever the Lord shall lay any cross upon us, we be ready to receive it, and to yield up our bonds unto him, the condition whereof is, that we be ready to remove whensoever he pleaseth, knowing that God's providence forceth us always to the best, and as most may make for the hastening of our souls to our everlasting in heritance. Let us learn not to reckon without our host, and that we hold our prosperity of the Lord not in fee simple, but as tenants at will, that is, from day to day, resigning to God the sovereignty of revoking us when it pleaseth him. Thus it becometh the Lord to change our estate, that we become not snared in the gifts of prosperity, and become so foolish as not to keep on our way to the heavenly life. Our natural inclination is to forget that we are on earth as pilgrims; to leap up into the clouds, and to promise unto ourselves the whole course of our lives to be in prosperity: and so long as God letteth us alone at our case, we take ourselves (as it were) to be petty Gods. But when we see ourselves shut up, and know not what will be the end of our misery, finding ourselves to be entertained in this life but as journey men, waged for the present day, but not knowing what will become of us the day following: we desire to take our rest in the bosom of God's providence, and so much we strike our sails the lower, when the Lord proclaimeth war with our secure prosperity: which persuadeth us that we shall live for ever, and driveth us from bethinking us of our miseries and frailties. Wherefore let us cut out our prosperity by the pattern of humility, and in our best estate, put ourselves In prosperity to remember adversity. in readiness to suffer adversity, and when we are well, to look for worse, and keep a good watch when God handleth us most gently, that in abounding we may foresee our wants, in health our sickness, and in prosperity our calamity: for concerning things of this life the faithful are to stand in a doubt, that that which they hold with one hand, may be taken away with the other. We must not think that we shall ever enjoy our liberty, & that we shall see no cross: but we must lay open ourselves to receive stripes from the Lord, knowing that our least cries will stay his greatest scourges. Let us look to be assaulted, but not unmeasurably, because God will assist us. Let us look to fall, but on our knees, because God's hand doth hold us up Let us look to be humbled, but in mercy, because the Lord sustaineth us, & as we are assured, where mercy hemmeth us about on every side, it is our part continually to confess before the Lord, that we ever give new occasions, that he should follow us with new punishments, and that our sins do often shake off the wings of God's mercy, under the which we have been long comforted. For God's children acknowledge themselves without ceasing, that God hath rods in a readiness (though they see no present evil) to beat them from their sins: & bend all their care, how they may rather suffer adversity to God's glory, than to sleep securely in prosperity unto their own pleasure. Now when the Lord doth, as it were hold us on the rack for these causes before named, we must pray unto him, that howsoever he keepeth us in the press) we may have a breathing while to consider our days spent in pleasure, and to examine our unthankfulness, which shutteth up the door of God's mercy from us. And because our afflictions are the sorer when they come the nearer to the soul, we may with ourselves conclude to hold on the way of our thorough-faire: & though we see nothing but thorns of temptations, and briars of evil affections, so as we must be feign to leap over hedges, rocks & ditches; yet must we not cease to continue in God's service. For if that were not, what trial & examination of our faith should there be, were we as in a fair meadow, that we might run on along by the water side in a shade, and that there might be nothing but pleasure and joy all our life time, who could vaunt that he had served God with good affection? But when God I he cross sent to exercise our faith. doth send us things clean contrary to our desires, that we must be feign one while to enter into a quagmire, and another while to march upon ragged rocks and stones; then we shall have the use of a well exercised mind in prayer, in repentance, and in contempt of this life. And why doth the Lord sometime suffer us to pine away, and to languish in continuance of grief, seeing that he could clean rid us at the first? doubtless to this end, that we might confess his mercy more freely, and bite of his justice more sharply. Let us now learn to hold all the passions of impatiency in bondage, both by comparing our evils with the wonderful mercies of God, and our small sufferings with the intolerable conflicts of our forefathers. For there is no greater cause of our despairing under the cross, than when Satan persuadeth us, that never any were handled so roughly: or else would bear us in hand, that although God afflicted the faithful that have been before us, yet they were not so weak as we. But let us remember that God hath so pinched his servants, even them whom he loved, and whose welfare was dear and precious in his sight, and hath often brought them to such extremities, as they were not able to look up any more, nor wist how to speak, nor how to hold their peace. Wherefore lest our infirmities should overmaster us, and when temptations are fierce upon us, we know not where to become: let us call to mind the Saints of God, who were constrained with sighs and groans to stoop under the hand of God; whose martyrs and tormented children ought to be our looking glasses, to the end that by them we may learn, that according as God dealeth forth the gifts of the spirit, thereafter doth he send greater afflictions, both to make them the more esteemed, and also to cause a more plentiful fruit of their faith. How did God deal with Abraham, not a common man, but rather an Angel, the tenth part of whose sufferings Abraham▪ David. would make a stout heart to quail? How was David the servant of God exercised in God's school, who felt all God's darts, and had all his arrows shot at him? Thus it is requisite, that God's graces should not be idle in his children, but set on work by afflictions, whereby they may be known in due time and place. How did God play the Lion with Ezechias, who (as with paws and teeth) bruised and crushed his bones; not that we may Ezechias. accuse God of cruelty, but that we may see with what anguish the Lord doth sometimes exercise his holy servants, and with what patience he doth arm them: who notwithstanding his vehement trials, do stay themselves upon God, accusing themselves, saying: I will bear the wrath of the Lord, because I have sinned against him: and excusing the Lord with all humbleness with David, Psal. 114. I know O Lord that thy judgements are right, and that thou hast afflicted me justly, etc.▪ It is much available to mortification and Christian patience also, to occupy our hearts in the house of mourning, even in our greatest banqueting, and to betake ourselves unto some serious meditation of adversity, when present pleasures would most divorce us from the remembrance thereof. So though we have much in possession, we shall have little in affection: and when God doth most advance us, we shall fear our wants of humility: and then especially be ransacking our infirmities, when the Lord for our trial enricheth us most with his benefits. For if the Lord God by multiplying his mercies increaseth our account; we are often to suspect, to call to judgement, and to arraign ourselves for the using of God's creatures; who often giveth that in judgement, which he might deny us in mercy: and often waineth us from some things in his love, which he might give unto us in his anger. FINIS. THE MARKS OF A RIGHTEOUS man.. THe righteous man hath three privileges. First, that he shall never 1 perish, though he be oftentimes afflicted: yea if there be a number of Rom. 8. them, the Lord will spare the habitation of their place for their sake. Secondly, if the Lord be minded to bring destruction upon a land o● 2 country: he will first deliver the righteous eitner by death, or by conveying them to some other place: as here he doth L●t and is the children of Israel, when Pharaoh was overthrown. Thirdly, the Lord will 3 not so much punish for the wicked, as favour for the go●ly sake; and if they fall into the same temporal punishments, even thereby shall the righteous be brought nearer to heaven, but the godless shall be thrown down to hell, even as with the same flail is beaten ch●ff●to be burnt, and pure corn to be preserved. Some think that there be none righteous: which cometh to pass either through ignorance, 1 or because they see the sins and loose righteousness of others: but then the Who be righteous, and who be not. Scriptures should be false which calleth some righteous. Then Christ should have died in vain, and there should be no salvation, because none are slued but the righteous. Some think that righteousness is an inherent quality, & that through works we may be 2 perfectly righteous, as of old the Pelagians, & Puritans, and now Papists, and Family of love. But the testimonies of Scriptures which affirm that all our righteousness is as a stained cloth, and that we are not able to answer one of a thousand, etc. and also the sins of those who in the word are counted righteous, do prove the contrary: for Abraham sinned ●. Pet. 2. after he had been pronounced righteous, in distrusting God's providence, in going in unto his maid, in lying himself, and causing his wife to sin: so Let in departing from Abraham, to whom the covenant was made, and without a just cause, in being loath to depart from Sodom; in lying with his daughters: so David, job, Zacharie, No, Peter, and the Heb 11. Luke. 18. Rom. 4. Publican sinned, who were all justified by saith as Abraham was, who believed in God. Some as a mean between these, do magnify the righteousness which is by faith with out works, but in the mean while live ungedly: but these have imagined a kind of righteousness 3 common to the dissolute Protestants, which shall better be discovered, when it is set down what a righteous man is. True righteousness is by imputation: for the obtaining whereof, we must first feel and acknowledge ourselves void of all righteousness, & full of all unrighteousness, by reason of our sins. And this caused Paul to count all his former righteousness as dung. Secondly, that we feeling the weight of our sins, desire to leave them, and be freed Psalm. 3●. Matth. 11. 28. Phil. 3. Luke. 18. Rom. 4. Phil. 3. 2. Heb. 4. from the punishment due unto them. Thirdly, that by faith we fly unto Christ, seeking to have his righteousness imputed unto us, and our sins not imputed, but clean forgiven us. So was the Publican, and Abraham: so is Christ sent a Mediator unto us, when we are wounded, by the sword of the word. Now, although being thus justified in Christ, there do yet sin remain in us: for all that it must not reign in our mortal bodies: but we must do the work of our father Abraham, walking in uprightness of heart before the Lord, as it was required of Abraham: Gen. 17. Psal. 32. and 129. and 4. in which sense David saith, In whose spirit there is no guile: as if he should say, his sins did still remain, if he walked not uprightly. This uprightness of heart may be tried by four special notes: first, that we love all good things as well as one, and hate all sins as well as one, and that both in ourselves and others: so that although we cannot perform all, yet we will have respect unto all the Commandments, Psalm. 119. 6. Whereof Saint james giveth a reason when he saith, that he that commanded the one, commanded the other: whereby jam. 2. To have religion in respect of persons. he discovereth the hypocrisy of those, which had religion in respect of persons, and such is the religion of Papists, and of the Family of love. Such was the religion of Herod, and of the young man that would follow Christ: but when the one was reproved of his whoredom, and the other bidden sell all that he had, they would be Disciples no longer, although before they would do many things gladly, and be great professors. Such is the state of many Protestants, who will condemn whoredom, & yet be covetous, False hearted Protestants. yea they will do great things, but will not be brought to glorify God in their callings: which showeth their religion to be vain, & their hearts full of hypocrisy. And yet this rule may have exceptions: for we do neither know all good nor all evil at the first, much less love the one and hate the other, as we ought: yea, we see many sins which as yet we cannot come out of as we should. Again, there may be sins of frailty, although not of presumption: but yet if we be not grieved for these, and displeased with ourselves, when by any one we are overtaken, and hate sin, and love goodness, when the Lord doth reveal it unto us; we keep an evil conscience, and our corruption shall be discovered: for in that measure we like of sin, in that measure is hypocrisy in us: and if the oftener we sin the more we be grieved, it is a sign of uprightness, and then there is hope to recover the fall, for this worketh a care and strife to come our of sin, and at the last a recovery: but in the hypocrite contrary. The second note is, that we have a single care to please and glorify God in all our doings, The second note of a righteous man. and to approve ourselves unto him without hope of reward, though trouble do come upon us for it, and that only because we would please God and glorify his Name, and for the same cause eschew evil. The want of this caused Christ to reprove the Scribes and pharisees, for fasting and prayer, because they did it to be seen of men. The want hereof condemneth the Papists and Family of love in all their works, because they do them, that thereby they may be righteous. When justification was given to works, than men would build Churches, Abbeys, etc. and these things were greatly praised of men: but now, when good works are commanded, not to merit, but for God's glory, as to be signs and seals of righteousness, few are brought to do them, which is a sign that there are but a few righteous men upon earth. This rule also hath his exceptions, for we shall see much rebellion in our flesh, and hypocrisy withal: but we must note what is our chiefest drift, and what beareth the chiefest sway within us, and of that shall we be named, as is the use in other things, as to be of this or that complexion, because that or this is the principal, and it is called leavened bread, though water be mixed with it: so that if our consciences do witness with us that our chief care is to please God, then is our hart upright with God, though hypocrisy be joined with it. For it is one thing to do a thing for hypocrisy, & another thing mixed with hypocrisy: Note. one thing for vain glory, and another thing mixed with vain glory. If we could see nothing by ourselves, yet herein must we not justify ourselves: and when we see infirmities joined with our special care, we must have care to leave them, & strive thereunto, so that we yield not ourselves to them, but rather they lead us away captives, and whensoever Rom. 7. 2. Cor. 12. 7. we see them, to behold Satan in them, and therefore hate them, and though they buffet us, yet still pray, and arm ourselves against them, as Paul did. The third note is, that we never content ourselves in ourselves, nor in the things that we have done, but still go forward to leave sin, and draw near to God. And this may be seen in Abraham▪ and is set down in the Proverbs. And Paul saith, As many as are perfect Prou▪ 4. 18. Phil. 3▪ 15. Heb. 6. are thus minded. Here then are disclosed those that either stay in the beginnings, or else slide back when they are gone somewhat forward. For if we have tasted once of the good grace of God, and then turn back from it, it is impossible to be renewed by repentance, whereof there are two causes: first, because they are always learning and never the better, Esai. 28. where the Prophet rebuketh, saying: Line upon line, and precept upon precept. Secondly, because that if they attain to knowledge: yet do they not build themselves thereupon to keep a good conscience: & thus experience teacheth in those that become heretics. This is so fearful to the godly, that they had rather fall into all the miseries of job than into this Apostasy. We must then go on still, giving God praise that we have Esaiah. 28. done something, and yet not so much to be puffed up thereby, as sorrowful that we have not done so much as we ought, so that we look upon our sins to humble us, & upon that good which the Lord hath wrought in us, to be thankful▪ But yet sometimes the children of God see they go not forward, but as it were linger, yea they sometimes fall into gross sins: for the first, if we strive not against it, mislike not ourselves for it▪ nor mourn because it is so with us, we are in danger that the Lord will bar us out. And if he punish Revel. 3. Esaiah. 28. Heb. 3. 14. Phil. 3. those that go not forward thus, what shall be to those that fall back? But if we mislike ourselves for our sins, & mourn striving against them, we may take sound comfort therein. And for the second, the Lord turneth the falls of his children to their faster going forward God's children sometimes linger, rather than go forward. and growing up: for so they see their corruption more, wherewith being humbled, (though it be a very fearful thing for Christians to fall into any gross sin) they fly faster unto Christ. And again, their fall maketh them more wary, and also to run forward the faster, as they that run in a race, or travel in a journey, being letted either by fall or by company, do afterward make more speed lest that they should not obtain their purpose. David after his fall brought to see his original corruption, craved more Psalm. 51. earnestly for the spirit to be renewed in him. The children of God then fall, but the Lord revealeth it and they rise again: but the hypocrites and wicked continue still, and go Psal. 119. 8. 6. 10. from evil to worse, because salvation is given to none but to those that love it. Psal. 15. & 16. How to love superiors, equals, inferiors. The fourth note is, that we love righteous men, and righteous things, as well in others as in ourselves. Righteous men, that is, either such as are afore us, our equals, or inferiors. We must love them that are afore us, that we may follow them, and be like unto them, and not to please ourselves in ourselves, and therefore must we be desirous to keep their company, whether they be preachers or professors: for those that love learning, will delight in the company of those that are learned: and if we love good men because they are so, it is a good sign we do much more love God who is goodness itself; as if the father love the schoolmaster for the son's sake, it is a sign he loveth his son much more. And if this be so, it will restrain us that we neither envy, nor yet despise the gifts we see in others: but rather give God the glory for them, and seek to profit by them: contrary to ●ll this is the unrighteous and vainglorious man. That we might the rather do this, Christ hath promised a reward, He that receiveth a Matth. 10. Prophet, etc. Yea, we see that worldly men have been blessed for the godlies sake, as Laban for jacob: Putiphar for joseph: and Nabuchadnezzar for Dani●ls sake; much more are the godly blessed; as Abraham and L●t received Angels in shape of men, had the plague revealed to them and escaped. So Ebedmelech and Baruch, had their life for a prey, because of jeremiah the Prophet; So did the Shunamitish woman receive singular blessings for entertaining Eliah. chose, the man that heareth not instruction, nor loveth righteous men, but contemneth his betters, is high in his own eyes, he hath no righteousness in him. This hath also a punishment, as hath been seen upon the jews, who killed the Prophets, but their children have builded their sepulchres: So we can think well of many when they are gone, but when they are present with us, & we might receive some profit by them, we cannot digest them. But we must think better of others then of our ●. Cor: 5. selves, yet approving ourselves both to God and to others also, as Paul doth. We must love our equals, both to confirm them, and by them to be confirmed our Rom. 15. 14. Jude 20. selves. The true sensible feeling of our own wants will move us to this duty, that we may have the like of them. We must love our inferiors, to instruct them, and draw them forward. And because our callings will not suffer us to do this to all, we must first begin with them that are nearest us, as Fathers, their wives & children: Masters, their servants: Princes, their subjects. Thus Gen. 18. did Abraham teach his Family, otherwise he could not have looked for the performance of the covenant, whereof one end was this, that he should teach his family. This belongeth to us, and all Christians, who being righteous have the covenant made to them and their seed: and therefore must they be taught and instructed, that they may keep God's ordinances and observe his laws. The small practice of this showeth, that few men have the warrant of salvation in themselves. This love goeth further abroad to others, Matth. 23. jam. 5. Dan. 12. Matth. 25. Matth. 5. as to kinsfolks: for the wicked take great pains to make many like themselves, which may be a shame to Christians, if they strive not daily to win some. And that we may do this, there is a reward: He that converteth sinner shall shine as the stars. But if he be condemned that spilleth the body, and suffereth the very A●le to fall, how much more shall he be that loseth a soul? We must love all righteous things in others, as in our Psal. 126. 2. Pet. 2. Ezech. 9 4. selves. We must take heed of unrighteous men, and separate ourselves from them: but this must be in respect of their sins and corruption, whereby GOD is dishonoured; not in respect of their person which God hath made, which after this sort may be tried. If we do not bruit abroad their faults, but even mourn for them, and their salvation. So did Lot mourn, and those are marked out which wept for the iniquity of the time, and Psal. 119. 5. 3. Mark. 3. Rom. 15. Psal. 69. jerem. 12. were preserved. In respect of God's glory to be angry, but in respect of men to lament: this is a true zeal. And so CHRIST was angry▪ and wept over jerusalem. Yet here must be considered, the manner of offending; for some sin of malice, and some sin of infirmity. Thus must we hate all unrighteous things, and mourn for them, and not only for them, but also for the abuse of those things, which in their own nature are lawful. FINIS. SWEET AND SURE SIGNS OF ELECTION, TO THEM THAT ARE BROUGHT LOW. 1A cleared of judgement, conceiving of the truth, and true meaning of the Scriptures, making for us, or against us. 2. A rebuking of sin inwardly, a poverty of spirit from thence, and a mourning therefore, Matth: 5. 3. 4. 3. A meekness of spirit, to cast ourselves down at Christ's feet, Matth: 5. 4. 4 An hungering after the righteousness which is in CHRIST, and a pricing and esteeming it above all earthly things. Philip: 3. 8. 9 5. A musing upon, and a desire to think and speak of heavenly things. 6. A conflict of the flesh and spirit, and therein, by practice, the power of the spirit getting the upper hand, Rome 7. 23. 7. A sowing to the spirit, by the use of the means, as of the word, prayer, etc. 8. A purpose unfeigned, upon strength received, of vowing one's self wholly to the glory of God, and good of our brethren. 9 A resignation of ourselves into God's hands. 10. An expecting of the daily increase of our soul's health, & our body's resurrection. 11. The forgiving of our enemies. 12. An acknowledging of our offences, with a purpose truly to leave them. 13. A delight in God's Saints. 14. A desire that after our death the Church of God may flourish and have all peace. 15 A spirit without guile: that is, an unfeigned purpose always to do well, howsoever our infirmities put us by it. These are sure notes of our election: wherein if any be short, yet let him but see into his heart, if he desire and long after these graces, and remember, Nehem, 11. Psalm. 100LS▪ 18. Psalm. 119 6. 40. 37. A TREATISE OF A CONTRACT BEFORE MARRIAGE. After prayer he spoke as followeth. THat none of us might doubt whether there be just occasion of this manner Th' espousage or betrothing before full marriage known by the light of nature. of our meeting or no; we are to call to mind even from the Heathen, that the light of nature taught them, that there was a solemn promise to be made of the parties that should be married, before they were to be joined in marriage, and that was called the espousage: and therefore we were the more to be blamed, if we should neglect so good a custom, especially being commended to the chosen people of God, as we may gather of his words: for we read that the Lord God made a law concerning the espoused persons, that if they were unfaithful of their bodies, they should be condemned as adulterers, even as well as the married parties. Marry also was affianced unto joseph, before the solemnising of their marriage. And the use of the Church standeth with good reason: for that the neglect of it is an occasion that many are disappointed of their purposed marriages, because some of them through inconstancy go back. It is very meet also, that they should have some instructions given them concerning the graces and duties that are required in that estate, that they may pray unto the Lord, and so be prepared and made fit to be publicly presented to the congregation afterwards. Now further as concerning the nature of this contract and espousage, although it be a degree under marriage, yet it is more than a determined purpose, yea more than a simple promise. For even as he which delivereth up the estate of his lands in writing (all conditions A contract is more than a simple promise of marriage. agreed upon) is more bound to the performance of his bargain, than he that hath purposed, yea or made promise thereof by word of mouth, although the writings be not yet sealed: even so there is a greater necessity of standing to this contract of marriage, than there is of any other purpose or promise made privately by the parties. These things observed, I purpose (as God shall give me grace) to give some lessons, how you must prepare yourselves to live in the estate of marriage. I will for the help of your memory deal in this sort and order: first briefly going through the Articles of your faith, and then through the Commandments, noting some especial duties fit for this purpose. As concerning your belief in God the Father, you know (brethren) you must believe How the parties betrothed must be taught to know their duties. in him, as being creator of all things, and also the governor and preserver of the same: you must also understand that he created man according to his own image, and gave him the pre-eminence & government of the woman, for the help of the man, that he might be furthered in the service of his God. So you must much more look that you be not hindered from the Lord by your wife: for there are many whilst they desire marriage, so long as their hope is deferred they are careful in the discharge of their duty: but afterward once enjoying those things they looked for, they wax more negligent than they were before, greatly dishonouring God by their unthankfulness. And it may be the only fault of man, if he be not helped by his wife to grow in godliness: for I think that even evah in Note. moaning her husband Adam to eat of the forbidden fruit, had been an helper unto him, to bring him acquainted with the malicious enmity of Satan against them both, if according to the great measure of graces he had received from the Lord, he had been more faithful in obeying the will of God, and had wisely rebuked his wife. And again, although the woman was the occasion of sin: yet the force of sin to the corruption of mankind came into the world by the sin of the man. For so the Apostle saith, Rome, 5. As by one man (meaning Adam) sin entered into the world, and death by sin: and so death went over all men, for as much as all men have sinned. So much more the grace of God, and the gift of grace, which is by one man jesus Christ, hath abounded unto many. And in the 3. of Genesis we read, that the eyes of the woman were not opened until the man had eaten of the fruit: but so soon as he had eaten, the eyes of them both were opened, & they knew that they had sinned. Therefore I gather thus much, that rebuke should have prevailed more to convert her, than her moving of him to transgress, should have been able to pervert him. I speak not to excuse the woman, for I know the Lord was displeased with her, and for that cause hath laid a special punishment upon her, in the painful bringing forth of children. But that I might show the great charge that lieth upon the man, to stay the corruptions of the woman, by reason of the authority which the Lord hath given him over her▪ which I would have you (brother) diligently to consider of. And you my sister must take profit, by calling to mind, that this was one end of your creation, that you should glorify God in being an helper to your husband: therefore take heed that you be not a hinderer unto him, to trouble him or to vex his heart, whereby he should be less fruitful in his calling: but be you cheerful towards him, so that although he should have little comfort in all other things, yet he may find great cause to rejoice in you. And this you must know, that as it is required of your husband to seek for wisdom to be able to govern you: so the Lord requireth of you to be subject unto him, remembering also that as God hath enjoined you silence in the congregation, so you must seek for instruction at his mouth in your private chamber. Another thing I would have you both to consider of in this point of your belief, is faith in God's providence. And mark that well I shall say unto you: for it is a special thing, The contracted must remember that God by his good providence brought them together. and I know it shall do you good, if God bless it unto you: for if you be assured in your hearts that it was the Lord who in his gracious providence brought you thus together, you shall be comforted against all troubles and hindrances that shall by any means be raised up against you. For this is the nature of Satan to bring men and women to this doubt: and when they once yield unto it, what trouble and what strife doth he work betwixt them? For whereupon ariseth that impatiency of spirit that we see to be in many, in murmuring, in chiding, in cursed speeches, & much like unquietness? doth it not come of this, because they have not a reverend persuasion that the Lord in his providence as by his own hand joined them in that near bond and conjunction together? Therefore my good brother and sister, as you would continue and increase in much love and peace one towards another, mark (I say) this point diligently: for it shall be a very comfortable stay unto you both, whatsoever should fall out afterwards, contrary to that you looked for: as if there should be any disagreement in your seu●rall dispositions and natures: or if you should fall into sicknesses, into any diseases, or such like trials, you remembering that this was the Lords doing, you may be more assured that yet for all this, it shall be well in the end, if you be constant in prayer, calling upon God the Father through faith in jesus Christ. Now that you may prove unto your own hearts that the Lord hath knit you thus together, you must consider that it must needs be the Lord who hath moved the hearts of your Christian parents to give their lawful consents unto you in the same, and God in mercy shall give you greater assurance of it, if you mark his dealings with you from time to time. Now as touching your faith in jesus Christ, understand that marriage is holy unto them Faith in jesus Christ. only, whose hearts are sanctified by faith in his name. And although God will always approve his own ordinance, yet it must needs prove hurtful in the end unto them, who call not for his blessing upon the same: and without repentance will turn to their further condemnation. Therefore you are both to examine yourselves diligently herein: & you brother. A. must learn hereby so to love your wife, as Christ jesus loved his Spouse, his Church: that is to say, even as our Saviour Christ is very patient towards it, and by little The wisdom and love of a good Christian in the government of his wife. and little purgeth, washes, and cleanseth away the corruption of it: so you must in like manner in all wisdom use the means, and with a patient mind wait for the amendment of any thing that you shall find to be amiss in your wife, & that the graces of God's spirit may daily increase in her. Therefore I charge you in the sight of God & his Angels, and as you will answer unto me and the parents of this my sister, before the judgement seat of Christ, that as you receive her a virgin from her parents, so you neglect no duty, whereby her salvation may be furthered, that you may present her pure & blameless, as much as in you lieth, unto jesus Christ, when he shall call you to account. And do not think that this is a harder charge, than is meet: for seeing that God hath promised a blessing unto those husbands that are faithful to the converting of their unbelieving wives, how much more than shall you prevail with a Christian daughter, and one (I hope) that hath received the faith as well as yourself? And you my sister, must likewise take heed, that you refuse not to obey your husband, in all things agreeable to Gods most holy word. For you must by his ordinance be subject unto him, even as the Church is subject unto jesus Christ. And as the Church should be but a strumpet, and be unworthy of Christ, and those blessings which he bringeth with him for her, if she should not receive and acknowledge him as her head: so could you not look for any benefit from your husband, unless you should submit yourself unto him, according to the commandment of God. Neither do I thus charge you with any obedience but in the Lord: for if he should require any such thing of you, as should cause you to depart from Christ, I would have you in any case remember that you are principally espoused unto Christ. And herein also you must consider, that there will be special araces of obedience, and modesty, and goodness looked for of you: not only in respect of your good education, but also because of that help which is now offered unto you. And when the holy Ghost in the Scriptures telleth you, that the believing wife may (through his blessing) win the vnbeli●uing Husband, if so be she walk christianly in godly conversation with modesty and scare before him: let this encourage you to hope for better success, by all means of dealing towards one that is faithful, and I trust will be willing in all good things to comfort you. Now thirdly, in that you are taught to believe in God the holy Ghost, it admonisheth you to pray for his teaching, that you may by him be led into all truth, and be further instructed & drawn unto every Christian duty from time to time. The duties are very many to be gathered out of every article, as also out of the several Commandments: but I will only give you a taste, and touch o●ely some one duty, required of you in every one of them. In that you believe that there is an universal Church and Communion of Saints, The communion of Saints. you must be diligent to approve yourselves one to each other, that you are parts and members thereof: and further the gra●es that God hath bestowed upon either of you, must be common in the use thereof to each other: so again, you must sustain the infirmities one of another. Finally, you must provoke and st●re up o●e another, that your Faith may be strengthened, and yourselves comforted against all other griffes, by the assurance you shall have wrought in you concerning the forgiveness of sins, wherein your happiness doth consist: as also in the hope of the resurrection of your bodies, and the continual meditation of eternal life. We will come now to the Commandments: and first, for the first commandment, The fifth commandment. which requireth all spiritual service of you that is due unto the Lord, that you steadfastly believe in him, love him with all your hearts, and with fear and reverence to call upon his Name, in all things giving thanks, as to him which is the author & giver of every good and perfect gift unto you. You must make the profit of this commandment, that if you will look in truth of heart, to be faithful, loving, and dutiful one to the other, these graces must spring from the other, as being the fountain and wellspring of all life and truth unto them▪ For chose, if you be unmindful of God, he will not suffer you to find the benefits of these▪ one by the other. The second Commandment, which requireth of you to worship God after the true The second commandment. That love which breeds by ged means, will longest endure The third con mandement manner, that he appointeth in his word, teacheth you thus much, that you must nourish your l●e in this estate, by the practice of things whereby he is worshipped and honoured of us▪ namely, by hearing, and reading of his holy word, and by the use of the Sacraments. For that same that is s●irred up and nourished by this means, is most pure and will longest endure, whe● fourthly love soon vanisheth and fadeth away. In the third Commandment, as you are trusted with the glory of God: so you are charged (b●o●h●r) tha● you abuse not his Name, if you be faithful unto the Lord in seeking his glo●ie, and the advancement of his truth, and of the kingdom of jesus Christ, preferring it in all things as is meet; then surely will the Lord bless you, and prosper your ways: but if you fall away and slide into any heresy, and so dishonour his Majesty; then will God certainly plague you in his wrath, and he will make that which you desire to have greatest comfort in, turn into a curse upon you. And I would have you remember to this end, how God the Lord dealt with wicked Amaziah, who for the * Amos. 7. 16. 17. profaning of God's glory and worship, had the hart of his wife drawn from him, and so to his great reproach became a notorious whore. So likewise my sister, that you dishonour not God, as being a means of withdrawing your husband's heart from the duties of his calling, but nourishing Faith and a good conscience in all things with him: so will the Lord for his own Names sake bless you together. For you shall find it true which he hath spoken: Them that honour me I will honour▪ and them that despise me shall be despised; But beware (I say) that you give 1. Sam. 3. 33. no occasion of falling away, or back sliding unto your husband, lest God also bring shame upon you by him, by giving him over to some sin. I speak not this, as though I doubted these things, in either of you both: for I hope of better things of you: but in speaking to you, I admonish myself, wishing that we all take heed, that we fall not as the wicked and sinners into the hand of God: for he will not hold him guiltless that taketh his name in vain. I will speak nothing of the fourth Commandment, only referring you to that I The fourth Commandment. taught publicly this day, concerning the conscience we ought to have, in the true and spiritual keeping of the same. The fifth Commandment teacheth you to be obedient, and to relieve and obey your The fifth commandment. husband. And mark this (Sister) I shall now say unto you: if you had never so many gifts, if you had the wisdom of Ab●gael, and all other graces which are in any woman; yet if you wanted obedience to your Husband, I tell you true that you are nothing worth, The obedience of the wife to the husband. and you could have no part in jesus Christ: who denieth himself to be the governor of any, that will not acknowledge their Husband to be their head. Therefore (Sister) let others do as they list, but be you in the number of those that do fear GOD, and as the daughter of Sara by doing well, who yielded reverence to Abraham, and is commended in the Scripture, for her dutiful speech she always used unto him, call him Lord, or Sir. Now (Brother) remember that you must so govern, as you must give account of the manner of your government, even unto GOD himself. Besides, where there is greater dignity, there must you know that there are greater graces required: and in ruling How the husband is to rule his wife. well, there are many special duties to be performed. Therefore you must behave yourself wi●ely, lest you dishonour yourself, by abusing your authority: for it is a daughter of Israel that is committed unto you, and one that is fellow-hei●e of the same grace in JESUS CHRIST with you. Again, you must consider that a woman is a very frail creature, and may soon be discouraged; when as there ought to be more constancy, and staidness on your part. Therefore in the sixth Commandment, God forbiddeth all churlish behaviour, all The sixth commandment. lumpishness, and all unkindness and discurreous speeches; charging you also to bear with many weaknesses, to the end they may be most quietly reform. And you (Sister) are forbidden all sullenness, and that you also for your part take heed of all bitter speeches, and of naughty names which we hear thrown out, of some women of unquiet No bitterness between man and wife. spirits: and if you will have your infirmity cured by gentleness, then deal you in like manner towards your husbands. For it cannot be but occasions of unquietness will sometimes be offered on either part: and therefore in many things, you must willingly bear each others burden. Besides this (Sister) there is a duty required in this Commandment, that you take care of the health of your Husband, in dressing meats wholesome for him. And this shall be a means that his heart shall be more bend in all loving affection towards you. In the seventh Commandment there are many things to be noted, but I can but touch The seventh commandment. some one or two at this present for want of time: the special use and substance of it is this much: that you live chastened in this estate, and that you keep the marriage bed undefiled; and let me give you both this warning, that you take heed in the beginning, mark what I say, lest that which ought to be a means to further chastity, should turn to the hindrance of you. Therefore pray to God to give you grace that you may be soberly affected in all things, and namely, in the use of marriage: and repent of that which is past, if you have any way offended the Lord in this behalf. For many failing in repentance for their former sins, fall afterward unto their uncleanness again. As for you Brother, true love towards your wife, will be a notable stay from all corruptions: this we read of Isaac, Gen: 24. 67. because he loved Rebecca very dearly, he had no more wives but her; albeit in those days (it was a grievous sin) even amongst many of the faithful, they had at once more wives than one. Therefore when you are from her abroad, make a covenant with your eyes, and let not your heart wander after any other, but think upon your own wife, and delight your heart in her continually, and pray earnestly unto God for her, and so will the Lord increase your love unto her, and move her heart also to delight and long after you. So must you sister, that the same blessings may overtake you: as surely if you embrace his fear, and walk in his ways, he will bless you as well in bearing of children, as in other his manifold graces which he hath in store to bestow upon you. here also I must by the way admonish you of one other thing, which I had forgotten before, and that is this; your love must spring from that reverence & fear that you must yield unto your husband: for true love is mixed as it were with these two: and this is a special True love. duty, & often repeated in the Scripture, that the wife must fear the Husband. So that you see (Sister) that you must not look to have your Husband at your beck for your love: but you must render due benevolence unto each other. For as the body of the Husband is not his own, but his wives: so is not the womans her own, but her husbands: for they are both one flesh, as the Scripture doth teach. Now, if any do object, that this is the way to bring women into bondage, and to be as drudges to their Husbands, if they should in this manner be subject unto them. No, no, it is not so, but the most readiest way to procure unto themselves grace, peace of conscience, and more sweet liberty; whilst they live in obedience to God, and his holy ordinances. And therefore the spirit of God admonisheth all women, that they be not afraid of any such vain terror. Now further my Brother and Sister, that you may keep your bodies pure and chaste, one for the other, I would counsel you to beware of being alone with any, when there is fear of temptation unto evil: but be careful, that you may always have witness of your Christian behaviour: and in keeping company convenient, choose unto yourself such as be most sober and faithful. Well, although there be many more duties, yet I will content myself to go one thing further, that is, that as you seek for continuance and increase of love, so you take heed of jealousy: for although that true love is very jealousy. earnest, and mixed with godly jealousy; yet there is a wicked jealousy, and that causeth causeless suspicions, which worketh great woe unto such as give credit unto them. Take heed therefore, my Brother and Sister of this, yea though there should seem just cause, yet give not too speedy credit unto them. Now, if you desire to know in your heart, which are ungodly suspicions, know them by this token: for they will make you more negligent Note. in praying one for another, and more slack in performing all other duties of love, one to another, In the eight Commandment you are charged (Brother) to use all lawful means to The eight commandment. provide for the maintenance of your wife in honest estate: else were you worse than an Infidel. But I charge you to take heed, lest through distrust in the providence of God, you make shipshracke of a good conscience, using any unjust or unlawful means. And you (Sister) are commanded to be a good housewife, and to keep those things together which you have, and so increase them, as you may from time to time be helpful unto others. For if you should consume and waste things unprofitably, you should grieve and trouble the mind of your Husband, who ought to be cased of that care by you. And further, if it should please God to call either of you to suffer persecution in time of trial, the weaker must (for the Lord's cause) give place to the stronger, and desire the Lord to give greater strength: for we must labour for grace, that we may be willing for the Gospel, to forsake all things whatsoever we have. Out of the ninth Commandment I will give you this rule, that neither of you blaze The ninth commandment. Man & wife not to lay open the infirmities one of another. abroad the infirmities of each other: it is a great enemy to pure love. But if there be need of counsel and help in any matter, then choose a faithful friend with consent, that may be an indifferent judge betwixt you. And again, in any case tell the truth one to an other: for it is a thing diligently to be regarded in these our days, when as men and women are so full of policies and subtle fetches, that there is almost no simplicity to be found in any. In the last commandment, which concerneth wicked motions and thoughts, although there be no consent given unto them, you are to consider that your nature will never be The tenth commandment. freed from them in this life: therefore you must prepare to prayer, and other heavenly exercises of Faith, to strive continually against them. Thus I will end, beseeching God for Christ jesus sake to give you of his spirit, that may teach you in these things, and enable you to further duties agreeable to his helic w●ll, to the glory of his name, and your everlasting comfort. O Lord God dear Father, for thy well-beloved Son our saviours s●ke, make us thankful Then he prayed. for this thy gracious providence towards us. Oh Lord forgive all our sins, and keep us pure both in soul & body: for thine own Names sake write these instructions in our hearts, and give us grace to make practice of them in the whole course of our lives: ●uide us in all things dear Father, by the grace of thy good spirit, and let the merciful eye of thy fatherly providence watch over us continually, that we may be comforted in thy ways, and quickened always to give thee immortal praise, and that through thy dear Son jesus Christ our Lord and only Saviour. Amen. After the exhortation and prayer, he asked the parties to be contracted, these two questions. 1, Of their consents of parents. After their answer of their parents consent, to make a faithful promise of marriage one to another, at such time as their parents could agree upon it, they were charged to judg. 14. 21. 2. Sam. 13. 13. keep themselves chasle, until the marriage be sanctified by the public prayers of the Church: for otherwise many marriages have been punished of the Lord, for the uncleanness that hath been committed betwixt the contract and the marriage. 2. Whether they ever were precontracted? Then he charged them, saying: I charge you, as by authority from jesus Christ, in whom you look to be saved, that having the consent of your parents, and received these precepts, that (I say) ye labour to grow in knowledge, and in the fear of God. And now as in the sighed of God (with all such le●itie as of others is used) you must make before the Lord a contract, which is far more than a promise: and that on this manner their hands being joined. ●. R. do promise to thee F. that I will be thine husband, which I will confirm by public marriage, in pledge whereof I give thee mine hand. In like manner doth the woman to the man. Then after the prayer the parties are dismissed. FINIS. A TREATISE OF THE SABBATH. IT is written Exod. 20. 8. Remember the Sabbath day to keep it ●olie, &c: dearly bel●ued in the Lord, there is no Commandment of God's part more urged, and of ou● parts less observed, than this one of the Sabbath: wherefore with zeal to God's glory, and love unfeigned unto yourselves, I have endeavoured in that measure and manner that God hath enabled me to entreat of this argument. The necessary use whereof we shall more plainly perceive, if we do wisely consider either the lamentable inconveniences which accompany the want of the pure understanding thereof: or the manifold commodities, which ensue the right embracing of the same. The inconveniences and commodities of keeping or breaking the Sabbath. The inconveniences are partly to be observed in the wicked, and partly to be noted in the children of God. In the wicked who either are seduced by false doctrine, or else which are careless of true doctrine. They that are deceived by false religion, be either Papists on the one side, the Families of love with such like heretics on the other side: whereof the one, that is the Papists, make the Sabbath day but an ordinance, and ceremony of the Church, and therefore observe it, but as a thing taken up and retained by the Church of Rome: as also they do many other holy days in the year. The other seeing no further into Popish Sabbath. it, than as it is an ordinance and ceremony, and thinking it to contain nothing moral, cry out against it, as willing to have it wholly abrogated, seeing all ceremonies have had their end in Christ: alleging, though nothing to the purpose, that God is a spirit, and will be worshipped in spirit and in truth: and therefore the observation of a day is nothing available to his worship. Again, what credit it hath in them that are careless of religion, all men may see. Tush (say these men) the Sabbath is too ●ewish and full of superstition: and therefore unto them it is all one with other common holy days, saving that peradventure they had rather have it, than want it; not for any love of religion, but for easing of their flesh, and the more inglutting themselves with carnal pleasure▪ by means whereof they make it a day of the world, not a day of the Church; a time rather dedicated How men profane the Sabbath. to the pampering of the flesh, than sincerely consecrated to the building up of the soul and spirit. In the children of God otherwise well instructed, have also arisen many scruples concerning this matter, how it is ceremonious, & how it is not: which kind of men keep the Sabbath not as gross heretics, and yet not as careful observers, by reason that they are not thoroughly taught in it, nor fully persuaded of it. Wherefore we may see how needful this doctrine is, yea although we had no care of them, that are not in the Church; yet in respect of them of whom we have most care, being in the Church of God with us. And this necessity we shall also observe, if in truth we mark the several commodities, which proceed from the right understanding hereof. For seeing the Sabbath day is the school The Sabbath the Lord's market day. He that keepeth the Sabbath, keepeth the whole. day, the fair day, the market day, the feeding day of the soul, when men purely knowing the use of it, separate it wholly from other days, they shall see how they may recover themselves from sins already past▪ arm themselves against sin to come, grow in knowledge, increase in faith, and how much they shall be strengthened in the inner man. Wherefore in the book of God, when the Lord will urge the observation of the whole law, he often doth it under this one word of keeping the Sabbath. Again, when the Prophets sharply rebuke the people for their sins, they particularly lay before them, how the Sabbaths of the Lord are broken. And to speak the truth, how can a man lie long in the liking of sin, who embraceth this doctrine in conscience, who willingly would have his sins discovered, his conscience unripped, the judgements of God against his sins threatened, whereby he might come to a loathing, & grow to a further misliking of his sins daily? Sure it is indeed, that as in other things, so in this, the ceremonial use little availeth. Howbeit, if for the ceremonial use of the Sabbath, because many so use it, therefore we should leave it, we might as well by the same reason put out of the doors of the Church the administration of the Sacraments, the making of prayer, the preaching of the word, because the most part of men use these things for a fashion: neither is it the question which we have in hand, what men do, but what they ought to do in the observation of the Sabbath. In the setting down whereof, this order doth offer itself to be observed: first to speak of the 1 commandment itself, and then of the reasons thereof. The commandment as we see, is The order of setting down the doctrine of the Sabbath. delivered both affirmatively and negatively, whereas all other the commandments are but either affirmatively, or negatively expressed: so that where it is said, the Sabbath day keep holy, the holy use of the Sabbath is flatly and straightly urged: where it is added, in it thou shalt not do any work, the irreligious breach of the same is plainly restrained. The reasons be in number four. The first is included in the word remember, and is drawn 2 from the end, which is thus much in effect: Wilt thou worship me purely, and love thy 1 neighbour unfeignedly? then observe this one thing, which I have therefore placed indifferently between those commandments which concern mine own honour, and the comfort of thy brethren. The second reason is derived from the authority of the lawgiver, 2 whereby the Lord urgeth our obedience, and is expressed in these words, the seventh day is the Sabbath of the Lord thy God. The third is inferred of the equity of this law: 3 wherein the Lord dealeth with men as it were by conference, and disputeth by plain reason, that justly we cannot deny him the seventh for his own glory, who hath not denied us six days to travel in our own affairs. And this is gathered when he saith, Six days shalt thou labour and do all thy work: but the seventh day, etc. The fourth and last reason is borrowed from proportion of the Lords own example, that as in six days he made all things, and in the seventh ceased from creating, though not from preserving them: so in six days we may have a natural use of the creatures of God, but on the seventh day we ought to have a spiritual use of them. Under these may be couched another reason derived from the time, wherein the Lord first commanded the Sabbath, which was in man's innocency: so that if before transgression it was an effectual means to keep out sin, then after man's fall it must needs be of force to withstand sin. It may seem the best way to some, first to entreat of the commandment itself, and then of the reasons. Howbeit, because the Lord his wisdom sometime prefixeth the reason, as in the first commandment, and seeing it is a thing of small effect to urge the use to them who are not grounded on the doctrine, and it is hard to overmatch the affection until judgement Doctrine to inform the judgement must go before exhortation to move affections. be convinced: we will first arm the matter with reasons, and then show both how this law is kept, and how it is broken. This order is commended unto us by the holy Ghost, 2. Timoth. 2. 16. and for want of this order, many excellent Sermons have little effect: for where judgement, by the truth is not convinced, there many exhortations fall to the ground: for which cause also the holy use of the Sabbath so little prevaileth with many, in that they are not grounded with judgement in the true knowledge of the same. But before we come to the particular discourse of the reasons, generally let us consider why this commandment is in words larger, in reasons fuller, than any other commandment. What is generally to be observed in this commandment. If we take a view of the whole law, we may observe how the Lord hath set down six precepts in many words, and four nakedly in bare words, as the 6. the 7. the 8. and the 9 why then are the first five commandments so appareled with reasons, and the last so dilated by a special amplification; the other four being so brief and so naked? Certainly the Lord and lawgiver foresaw, that unto these four, men would easily be brought to yield: and we see how the very Heathen have freely granted them, the Philosophers have fruitfully written of them, all civil righteous men do earnestly maintain them: and to be brief, common honesty counteth him no man that will murder, he is thought beastlike that defileth his body, outward civility condemneth a these, and the common sort of men mislike a backbiter and slanderer. Again, he knew in his eternal wisdom, how the first five would neither in reason so soon be admitted, nor in affection so easily embraced: and therefore to meet with the subtlety of man's nature, and corruption of man's heart, they are set down more piercingly. This we shall see in the first and last commandments of the second table. In the first, when the Lord had commanded honour to 5. Lax. be given to parents, he enforceth his commandment with annexing a promise of long life, and why? even judgement herein is much corrupted. For many there are who granting the inconveniency and vileness of murder, adultery, and false witness bearing, yet deny the necessity & the excellency of Magistracy. Yea, and albeit in judgement many men yield to the reason thereof: yet is not the equity thereof so soon in affection embraced: for experience of all ages proveth, that the corrupt nature of man is most hardly brought to be subject, and these last miserable days can witness the same more especially, wherein men are grown to be without natural affection. Not without cause therefore is this precept fenced with reason. In the last (where God layeth a more precise rule & straighter charge to the conscience 10. Precept. of man, than flesh and blood would willingly bear, because men think it some rigorous dealing to have their least affections arraigned, and their secret thoughts condemned, as willing to have their thoughts not to be called into any court, to hold up their hand at the bar of judgement) he is constrained as it were by particular branches and several articles to set down the law, that we might not find some starting holes to creep out at, and to wring ourselves out of the precincts of the same. Yet more evidently doth this appear in all the commandments of the first table, because they are more contrary to the judgement of man merely natural, although he be otherwise never so wise, and the word of truth must only try them: for in the first commandment, the reason is prefixed; in the second, third, and fourth commandments, the reasons are annexed. But here may arise this question, ●o wit, why the second and fourth Precepts, are so amplified in words, and strengthened with more reasons than any of the other? Surely herein the Lord declareth, how he plainly foresaw, how amongst the rest these two commandments would Wherefore some commandments have reasons & some none. find lea●● entertainment, and most be refused. But what shall we say of the Papists, Familists, and Heretics among us in these days: and other men also otherwise of sound judgement, which affirm, that as well the second as the fourth Commandment, is ceremonial: whereof the one would bring into the Church Images, the other profaneness? Wherefore the Lord in his wisdom foreseeing these cavilling wits, prevented their purposes: so that if either they yield not, or make resistance to the truth so manifest, they oppose themselves to the known and open truth, and so make themselves the more inexcusable. We see to acknowledge that there is a God, to honour Father and Mother, to abstain from blood, not to defile our flesh, not wrongfully to oppress, not to be a notorious slanderer; every Papist and natural man guided but by the light of reason, will easily grant. For the wonderful order of the heavens, the continual course of the Sun, Moon, and stars, the outgoings of the mornings and evenings declare there is a God. Reason persuadeth, how the things in the world must needs be governed, and that we owe love unto him by whom they be guided. Nature teacheth that men's lives must be maintained: common civility abhorreth adultery, oppression and backbiting. But if ye ask how this God is to be worshipped, and what times we must sanctify to that use: we shall see how many Countries, so many religions; how many men, so many devices. Thus we see how necessary it was that the Lord should provide for his own glory, and captivate all man's inventions, se●ing all these Commandments do most fight against the reason of man, and by reason have most been oppugned. So in the pure observing of these, consisteth the sincere keeping of the rest of them. For how shall we know how to walk in pure worship with an upright heart before the Lord? how shall we give him the honour due unto his glorious name? how shall we be instructed rightly and reverently to deal with the dignity of our brethren, faithfully with their lives, purely with their bodies, righteously with their goods, or tenderly with their credit; but by those ways and rules which the Lord hath prescribed in his word? and when should we learn those rules, but at such times as he himself hath appointed and sanctified for that purpose? Again where these two commandments are not rightly understood, there true Religion goeth to wrack. For admit that we should not carefully follow the word of God, how many religions would then start up? Let this be granted, that every man should have what day he would for the worship of God, and then see how many days men would bestow on the Lord. But let us come to the reasons, whereof the first is drawn from the end of the law, and Of the reasons, and first of the first reason. is partly signified by this word remember, and partly by this word sanctify; Remember the Sabbath day to sanctify it. For this word remember, which is here prefixed, is set down this word observe, in Deuteronomie: wherein we are forewarned to watch the more diligently, and attend more carefully upon this Commandment. In which point we may observe, that whereas all other commandments are simply set down and directly propounded, Deut. 5. 1. this alone hath a preface prefixed, which is thus much in effect▪ Wilt thou learn sincerely to worship me according to that substance, manner, and end, which I have prescribed? and wilt thou truly try thy love to me, by exercising the duties of love to thy brethren? then forget not to keep holy the Sabbath, wherein I shall teach thee both how thou shalt walk uprightly in the worship due unto me, and also live obediently in duties concerning man. Again, the nature of the word remember, importeth thus much, that this law was not only graven in the hearts of our forefathers, as were all the other: but also in express words enjoined unto Adam and Eve in Paradise, and manifestly practised of the Israelites in the wilderness. Exod. 16. and that therefore in this common promulgating of the Law, they should especially remember this, which is not newly given, as are the rest, but rather renewed as being given out before. True it is, that before this solemn publishing of the Law in mount Sinai, this, and all other Commandments were written in 1 the hearts of our forefathers, as we may see in the book of Genes. For the first, we read The patriarchs knew the moral law of God. how the Lord said unto Abraham, Gen. 17. I am GOD all-sufficient, walk before me, and be upright. Concerning the second, Gen. 31. 19 Rachel is said to steal her Father's Idols. Genes. 35. 2. jacob reform his household, and cleanseth it from Idolatry. For the third, we may see how religious they were in swearing. Concerning the fifth, what authority exercised 2 jacob towards his children? what duties they yield to him both in life and death? 3 How they hated murder, it is manifest in that history. Both Joseph's continency, and the 4 punishment threatened to Abimelech declare, how heinous a thing adultery was unto them. 5 Concerning theft, Laban his quarreling with jacob: and joseph his accusing of the brethren, 6 do show that it was a thing unlawful. Lastly, Abimelech the king reprehendeth both Abraham, 7 Genes. 20. and Isaak Genes. 26. for bearing false witness, in denying their wives. 8 Thus we see what efficacy is couched in this preface, in that it showeth both by the precept, 9 and practise given and yielded of our first fathers, how this commandment alone was given in express words: as also that this one precept is the school of all the other Commandments. But to what end? to keep it as ceremonial? No, to sanctify it as moral; for the end of the Sabbath consisteth in these two things: first in the moral: secondly, in the figurative, ceremonial, or shadowish observation of it: as we take the word shadow here for a figure, because a ceremony is more than a shadow. That I call moral, which doth inform men's manners, either concerning their religion to God, or their duties unto man: that I mean figurative, which is added for a time in some respect, to some persons, A ceremony is more than a shadow. for an help to that which is moral, as Deut: 5. 15. Remember that thou wast a servant in the land of Egypt. Howbeit, that this first moral end is here understood, the first words declare, where it is said, Sanctify the Sabbath day. For where mention is made of the ceremony, it is said keep, * Note the difference. Why the law is given to all Christians, as the posterity of Adam. What it is to sanctify the Sabbath. and not sanctify the Sabbath. Now what is it to sanctify the Sabbath day, but to put it apart from all other days, for a peculiar use of God's worship▪ for otherwise we must know, that all other days are sanctified: so that to sanctify it, is to do that thing on the Sabbath for which it was commanded: but of this we shall speak more largely, by the grace of God in the last reason. In the mean time let us briefly observe this, that as our first parents did sanctify the Sabbath in viewing the creatures of God, for to praise him: so we sanctify it in using the means which he hath appointed for his worship. So that first we using the exercises of religion, whereby we may be sanctified, and then joining with them the spiritual use of the creatures, whereby we may be furthered in our sanctification, should after use the exercises of love, whereby we may show that we are sanctified. Our first Fathers needed not ordinarily the ministry of the Word, but had the great books of God's works. We have need of the Word, both public and private, and therefore must learn it, that having learned it, we might the better exercise the duties of love: So then, that which was first to Adam, is now the last to us, to wit, the beholding of God in his creatures, and the praising of him for the same. In the Psalm 92. which was appointed to be sung of the Church on the Sabbath, is set down as the chiefest use thereof, the singing of God's mercy, the showing of his righteous judgements, in rewarding the godly, though afflicted, in punishing the ungodly, though here they be advanced, as also in learning to know God in his worship and in his works. Again, Psal: 95. we shall not see any ceremonial use of the Sabbath: but that it should be used in praying to God, in praising of God, and hearing of his Word. This is confirmed, Exod. 31. 13. Speak unto the children of Israel and say, Notwithstanding keep my Sabbaths'; for it is a sign between me & you in your generation, that ye may know, that I the Lord do sanctify you. As also Deuteron. 5. 12. Keep the Sabbath day to sanctify it, as the Lord thy God hath commanded thee. And Ezechiel, 20. vers. 12. I gave them my Sabbaths to be a sign between me and them, that they might know that I am the Lord that sanctify them. In which places, as the reason is adjoined of keeping the Sabbath: So we must understand, that where it is called a * How the Sabbath is called a sign, that is, a document, and not a figure. sign, it is meant a document, and not a figure (for every figure is a sign, but every sign is not a figure) as we may see in the sacraments, which are not figures or shadows of things to come: So that, in that the Lord saith, My Sabbath is a sign between me and you, it is as much in effect, as if he should say: my Sabbath is a common instruction Adam also in Paradise had the tree of life for a sign, not for a bare figure. between you and me; of me as the Creator, Redeemer, and Sanctifier; of you, as created, redeemed, and sanctified: so that the Sabbath is a document & pledge of God's will, whereby we should know, what he is unto us, and wherein we should learn what we should do to him. In which respect this commandment is no more ceremonial than the first, where the Lord propoundeth what he is to us, and secretly includeth what we should be to him. No marvel then, though this be the principal end, which was not begun to the jews, but first enjoined to Adam and Eue. Wherefore we may thus reason both safely and sound: Whatsoever is the first end, is the chiefest end: but to sanctify the Sabbath is the first end, because it was ordained so to Adam, in time of his innocency, at what No figures till sin came into the world. The Sabbath was not given to the posterity of Abraham, but of Adam time it could not be a figure, because, by the judgement of all sound learned, (whereof I have read some) there were no figures until sin came into the world, from which our Parents were yet free: but a mean to keep them in innocency, in that notwithstanding their excellent creation, they were subject to falling: therefore this end must be the chiefest. This was not only given to the posterity of Abraham, but to the whole posterity of Adam: and therefore it was not proper to the jews, being first begun in Paradise, and then afterward renewed in Mount Sinai. So that this moral end was the first end, and common end: and although as the jews had a more special cause of worshipping God, in that they had received a more peculiar deliverance, when they could have no rest in Egypt, they on this day did remember their rest: yet nevertheless this was not the end, but rather a reason why they did keep the Sabbath: as we may see also, Exod. 23. 12. where the Lord commandeth the seventh day to rest, adding as a reason, not as an end, that thine Ox and thine Ass may rest, & the son of thy Maid, and the stranger may be refreshed. Where this sparing of the beasts is added, as a reason drawn from that humanity, which is in the Law, not as a thing for this special end in this precept commanded, which is proper rather to the sixth Commandment, and but accessary unto this. For which cause this ceremony being but accessary, cannot take away the principal, and being the latter, it cannot take away the former. It is no good reason, that the accessary being taken away, the principal should also be abrogated: but rather on the contrary, the accessary removed, the principal may remain, the appertinance being past, the more general substance may continue: and though the latter be disannulled, the former may be unabolished. Wherefore though the ceremonial end, which was but an accessary, and added afterward as a thing peculiar to the jews, is gone with them, to whom this law was made: yet the moral end which was the principal, and first given out as a thing general to all, appertaineth still unto us. * Whatsoever severeth ●ither God from man, as the curse of the moral Law, or man from man, as the ceremonial doth, the jew from the Gentile, that only is abrogated. The moral law being made our good friend and guide in and by jesus Christ, doth not separate us from God, nor from man, jews or Gentiles which are in Christ. Ergò it is not abrogated Lastly, whatsoever severeth either God from man, or man from man, the same is abrogated: the law Moral (which is free from all ceremonies, and through Christ requireth nothing but a sincere, though imperfect obedience, as being void of all rigour, and exempted from the curse) doth not sever God from man, nor man from man: Therefore the Law moral is not abrogated. For nothing is disannulled, but the rigour and curse of the Law, which made a divorcement between God and man, and the ceremony of the Law, which made a separation between man and man, that is, between the jew and the Gentile, as we may gather, Coloss: 2. and Galat. 4. Wherefore we affirm, that as it was peculiar to the jews, as concerning their deliverance, that end of the Sabbath is ceased: but as it is common to us with them, and all others, to be preserved in the means of true worship, the Sabbath is to be observed: So that not the doctrine and sincere obedience of the Sabbath, * What is abrogated. Sacraments in the time of the law had two ends. Rom. 4. but the curse of the Law, and rigorous keeping of the Sabbath is abrogated. When one thing hath divers ends, if one end be removed, the other may remain. For as the Sacraments in the time of the law had two ends: the one to foreshow that Christ should come; the other to assure them, what they should have in Christ when he came: and in that they did foreshow Christ to come, they are gone; as they assured us what we have in Christ, they remain still with us. And as for one example we may see in the Sacrament of Circumcision two ends; the one a sign of the circumcision of the flesh, which is now ceased; the other a seal of Repentance and Faith: and so it is unto us remaining a token of imitation, though not in the same manner of administration that is in circumcision, yet in the same matter to that effect, to wit, in Baptism: so likewise the Sabbath having two ends, the one moral, the other ceremonial. As it was ceremonial, and was given to the jews, as they were jews, it was proper to the jews; but as it was moral, not given to the jews alone, but to our first fathers before the jews, and to the Gentiles after the jews, it remaineth no less to all men, after the jews ceased to be a peculiar people, than the coming together to one place doth yet appertain unto us. For although in that the jews came together to one place, as it represented the Church of God, it is taken away, because God is present with us in all places: yet as they had it to establish them in their worship, and we The Sabbath not a sign only of spiritual rest as some would have it. need as necessary helps for religion as ever they needed, the same remaineth with us. Now, if the Sabbath were but a sign of spiritual rest (as some have phantasticallie thought) and not rather an holy school, to teach us the worship of God, we would grant it ceremonial: but seeing this is according to the first institution, and that ceremony but in time, and for a time, was added unto it, though we have not their day, yet we have a resting day, as though we have not their seals, yet we have seals, and though the accessary be gone and ended with them, yet the principal continueth to us, and remaineth after them. Wherefore we conclude this first reason, that as the Sabbath is moral, we must keep it in truth, though in weakness, knowing that the rigour of the Law being gone with the curse and ceremony, we have a promise to have our weakness and defects herein forgiven us in Christ, as we have in all other things. Now let us come to the second reason, drawn (as we have showed) from the equity of the law, and contained in these words: Six days shalt thou labour, and do all thy work: but The second reason drawn from the equi tie of the law, the seventh day, etc. This appeareth to be no hard law, nor burdensome, but easy, and such a one as all may yield unto it. For seeing the Lord hath given us six days for our calling, then let us not think it strange or strait, that he hath reserved and taken up the seventh day to himself: who, if he had commanded one day to work, and another to be bestowed in his worship, for the glorious profession of his Name, might justly have challenged it. This reason than is such, that for justice and equity cannot bu● provoke our obedience, and more forcibly chargeth us, if we be disobedient. This kind of argument is usual in the If the Lord give us six days for our ordinary work, good reason is there he may challenge the seventh day for his service. But he permits us six days: Ergò, it is right we give him the seventh. book of God, as Genes▪ 3. 2. 3. where our mother evah frameth this reason to the Serpent very well, had she stood to it: We eat of the fruit of the trees of the garden: but of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, etc. Wherein, as she commendeth the mercy of God in giving them so largely the use of all the trees, excepted only one: so from the law of equity she exaggerateth their sin, if having so bountiful an use of many trees lawful, they should eat of the one tree that was forbidden. The same reason allegeth joseph, to restrain his Mistress of her lewd and loath some purpose, Genes 39 8 9 Behold (saith he) my Master knoweth not what he hath in the house with m● but hath committed all that he hath to mine hand, there is no man greater in his house then I: ●●●ther hath he kept any thing in his house, but only thee, because thou art his wise: how then can I d● this great wickedness▪ & c? In which place, as he on the one side commendeth his Master's liberalities: so on the other side he showeth, how his sin should even by the rule of justice be more ●ainous and horrible, if not contenting himself with his masters courtesy, he should intrude himself into his own possession. Again, from hence job reproveth his wife, and showeth her blasphemy, job. 5. 10. Thou speakest (said job) like a foolish woman: what? shall we receive good at the hand of God, and not receive evil? Thus by the square of righteousness the man of God proveth her offence to be the greater, in that having received so many blessings, she could not away once to taste of the cross, Out of the mouths of these two or three witnesses we may gather, how heinous an evil it is, that not contenting out selves with the large measure of six days travail; we should be so bold, as to invade the Lord his seventh day reserved for himself. Thus we see how the Lord granteth us six days for our bodies, and the seventh day for our souls: not that we must think, that other days are to be separated from this use, but that this day must be wholly severed from other for that use. For, if it were possible, He meaneth the Cathedral Churches. or could be convenient, either in respect of our calling, or the places where we dwell, twice to meet every week day, as it is yet used in some places, though more of custom and fashion, then in faith and of conscience in most of those places, it were nothing but equal. For look what proportion is from six days to the seventh, the same may be gathered The tithe of our time to be afforded for God's worship. from nine, or rather twelve hours to the tenth: whereby the tithe at the least may be afforded for the Lord▪ And herein is the only difference between the six days and the seventh, that the worship of God must in the six days be used at such seasons, as in wisdom are so separated and divided to that end, without any hindrance of our lawful and necessary callings, as it doth not take up the principal, but shrede● and overplus of our vocation: but on the seventh day we must make such a separation from other days, that what we did but in part, in the week, or working days, we may do in whole on the seventh and Sabbath day. True it is, that this equity of twice meeting every day, is more convenient for Cities and populous towns, where many dwell together, than in other places and situations, which for distance of place have not the congregation so dwelling together. here our common distinction of calling the week days working days, and the Sabbath Not every day a Sabbath. days holy days, taketh away their frivolous assertion, who think that every day should be our Sabbath day, as though we should confound and shuffle together our working days and resting days. Now if the permission of the six days appertain to us, is not the sanctifying of the Sabbath day also commanded to us? And if those things be permitted us, which concern our calling; are not much more those things commanded, which respect our sanctification? Wherefore if any say, the commandment is ceremonial, may not the same say the permission is ceremonial? For who so affirmeth the one, may affirm the other: but both falsely. If we should admit these days were to be restrained in some respects, and for some special causes, we affirm this restraining must be for a time, but not continual: & that when the reasons of the exceptions should cease, than the exceptions themselves should cease also. But some will say: what will you not allow some day of rest for humbling & fasting, or allowing some days for humbling, will you not allow one also for thanksgiving & rejoicing? To this I answer, that concerning fasting when there is a special need of a day appointed, Fasting. this is no commandment of man, or of the Church, but of God himself, who as he hath laid upon us the need of the remedy: so hath he also commanded us to use the remedy. And as for the day of rejoicing, I think it may be put on the Sabbath, which we make our days of thanksgiving. For as the jews used the Sabbath as a day to remember with thanksgiving their creation: so we may use that day for a thankful remembrance of our redemption, because in it we may meditate of all those benefits, which our Saviour Christ by his nativity, circumcision, passion, resurrection & ascension, hath purchased for us. But if any man object, that this is too niggardly and sparingly, because as God is extraordinary in mercy, so we should be extraordinary in thanksgiving: I grant that Christian Magistrates may for necessary occasion, in wisdom of the spirit, alter the times, and appoint some seasons for that purpose: so it be done for a while, and continue not as perpetual: for in six days, as we taught before, we must chiefly labour in our callings, and bestow some part of time in God his worship: and on the Sabbath day we must chiefly wait on God his worship, and bestow no time on other things, but upon necessity, because we are no less charged on the Sabbath to worship God, than we are * Or commanded. permitted on the other days to follow our ordinary callings. Now let us proceed to the third reason, taken from the Lawgiver, or author of the commandments. For it thus followeth, Exod. 20 vers. 6. But the seventh day is the Sabbath of the Lord thy God, etc. This argument we know to be used severely in the three precepts The 3▪ reason. going before. In the first it goeth before the commandment: in the second it cometh after: in the third it is more nearly adjoined. And here it is called the Lords Sabbath: which proveth that therefore it must be wholly spent upon the Lord. Now were it ceremonial, than it should follow that there were but nine commandments, seeing, (Deutr. 4. 13.) Moses affirmeth, that the covenant which the Lord commanded his people to do, were ten commandments: where we see, that not the Church, but the word of God setteth down this computation. And albeit the ceremonies be also the commandments of the Lord, nevertheless we must wisely distinguish between If the Sabbath be ceremonial, than the Lord gave but nine commandments. But he gave ten: Ergo the Sabbath is not ceremonial. Note. The difference between the ceremonies and the ten commandments. Ordinances what they signify. the one and the other. The commandments were immediately given out by the Lord himself, the ceremonies were given immediately to Moses from the Lord: but mediately from God to his people by the ministery of Moses. For it is said, Deutero. 5. 22. These words the Lord spoke unto all your multitude in the mount out of the midst of the fire, the clouds, and the darkness with a great voice, and added no more thereto In which place the man of God speaketh of the ten commandments, which a little before he had repeated, as they were published, generally to all by the Lord himself, which therefore are prepetuall to all people, nations and languages, not only to the jews, but also to the Gentiles. The ceremonies, as we know, were not universal, but beginning with the jews they ended with them: neither were they perpetual, but in Christ his coming were abrogated. This difference is yet more plainly set down, Deutero. 4. 13. 14. Then the Lord declared unto you his covenant, which he commanded you to do, even the ten Commandments, and wrote them upon two tables of stone. And the Lord commanded me the same time, that I should teach you ordinances and laws, which ye should observe in the land, whither ye go to possess it. Where Moses maketh a flat difference of those laws, which God gave in his own person, and them which were given by his ministery. By this word ordinances, which is in this verse, are signified, as some affirm, those laws, whereby the jews did differ from other people. Thus we see how Moses was the minister of the ceremonial law, which was given but unto some, and lasted but for a season: but the moral law which appertaineth to all men, and is in virtue for ever, the Lord himself did give it forth. Now as we answer the Papists, in defending against them the second precept as moral, and not ceremonial: so we likewise stand against them in this. For look what straying and unstaid minds were in the jews concerning the worship of God, the same also is in us by nature: and what helps soever they needed therein, either to be put in mind of their creation, or to the viewing of God his works, or sacrificing to the Lord; the same are as needful for us to help us in our sacrifices: for we need a perfect rule as well as the jews, to preserve us from idolatry and heresy. Again, seeing we have as great need of a solemn time for The rest of the Sabbath as needful for us as for the jews. these things, wherein we may give ourselves wholly to hearing, praying, and receiving of the Sacraments, as they had for their worship: we are subject to as great distractions of mind in our callings, as they were, and being with them of a finite nature, can no more than they do infinite things. It is as requisite for us as for them to have a law, as well for the time, as for the manner of worship: wherein laying aside our ordinary works, we should chiefly and principally wholly give ourselves to those exercises of Religion, and duties of love, which only in part we did before, and so more freely espy our sins past, eschew our sins present, and strengthen ourselves against the sins to come. Wherefore to shut up this argument, we affirm against the wicked heretics of our time, that so long as we stand in need of corporal means, as meat, drink, apparel, and sleep, for the continuing of our corporal estate: so long we shall also need the spiritual means, as the word, the Sacraments and prayer for the continuing of our souls. And as it is not ceremonial for these considerations to use these means: so it is moral to have a time commanded and observed, wherein these things should be practised. It remaineth to speak of the fourth & last reason, drawn from the proportion of God The 4 reason, from Gods own example. his own example, as may appear in these words, Exod. 20. 11. For in six days the Lord made the heaven and earth, the sea and all that in them is, and rested the seventh day: therefore the Lord blessed the Sabbath day and hallowed it. Wherein we have thus much in effect, as the Lord made the creatures in six days: so we in six should have a natural use of them. And as he sanctified, that is, put a part the seventh day to his own worship, and blessed it with a peculiar blessing given to his worship appointed: so we also setting this day apart, from the ordinary works of our calling, should wholly and only consecrate it to the worship of God. So that as God made all things in six days: so we may use them six days, as Adam did in the garden: and as the Lord rested from his works of creation, though not from his work of providence and administration, so must we set a part this day, to look for a special blessing and special benediction of God his worship, because of his own promise and institution. Why did the Lord this to our first God gave a special blessing to the Sabbath day. father? he beheld the works of every day, and blessed every day? We must note, that he gave a special blessing above the other days, unto this day. Now therefore admit that a man should grant this much to an heretic, that we should be as perfect as Adam in his innocency: (which is a manifest heresy) yet they must grant, that we stood in need of the word and Sacraments, (the use whereof they deny) seeing Adam had need of the use of all these things, being yet without sin. We therefore oppose thus much unto them, that so long as they will acknowledge a need of corporal helps, by calling for meat, sleep, apparel: so long their souls stand in need of spiritual means, as of the word, Sacraments and prayer, because their souls must as well be preserved, as their bodies nourished. Our first father than had a Sabbath to be put in mind of the Creator, and that without distraction he might the better be put in mind of the glorious kingdom to come, that more freely he might give himself to meditation, and that he might the better glorify God in six days. As the heretics than deny the necessity of the word, prayer and Sacraments: so we look for a new heaven, and a new earth, and then we hope and acknowledge, that we shall keep a continual Sabbath But in the mean time, seeing the Sabbath which we now have, was before sin, we, since sin came into the world, have much more need of it, because that which was needful to continue Adam in innocency, is also as needful to recover us, and to continue us in our recovery. The Lord then having sanctified this day, it is not our day, but the Lord his own day. But some will say: How? is God better served on the Sabbath, than on any other Objection. Answer. day? I answer, not that we put religion in that day, as it is a day, more than in any other: but that on that day we are freer from distractions, and set at more liberty to the worshipping of God, than we are on the other six days, wherein we are bound to our ordinary and lawful calling. Wherefore as we put on holiness in the creatures of water, bread and wine in the Sacraments; but acknowledge all inward grace to proceed from God his blessing and institution: so we promise unto ourselves on the Lord his day a greater blessing, not for any thing in the day itself, but by reason of God his own ordinance, and promise of a blessing to the same. And as we deny not a blessing from the Lord on private prayer, reading and conference, but acknowledge a greater blessing to be due Note. even by the Lord his own promise, to these exercises public in comparison of the other: so we deny not the grace of God to be upon those hours redeemed from our outward callings, and consecrated to the Lord: but confess a more special blessing from God to belong to that whole day, which the Lord hath taken up to himself alone, and that for his own promise sake unto all them, which come with simple hearts to obey his holy commandment. Now having gone through these reasons, which prove the Sabbath day to be moral, Answer to the reasons that by some are brought against the Sabbath. and that this commandment is no less to be observed, than the other nine: before we enter into the exposition of the law itself, it shall be convenient to meet with such reasons, as some men bring to preludice the truth of that, which hath been already spoken: which being done, by God his grace we will come to the other. The reasons against the Sabbath may briefly be reduced into such, as either seem to be drawn out of the express words of the Scriptures: or else by some consequence to be gathered from the Scriptures. The arguments borrowed from the written word, are either out of the old Testament, or out of the new: they which are contained in the old, are taken either out of the law, or out of the Prophets. Out of the law, they make much a do about that 1. Ob. out of the old Testa meant. which is written, Exod. 31. 13. 14. 15. 16. 17. where the Lord faith this unto Moses: Speak thou unto the children of Israel, and say, Notwithstanding keep ye my Sabbaths: for it is a sign between me and you in your generations, that ye may know that I the Lord do sanctify you, Ye shall therefore keep the Sabbath: for it is holy unto you: he that defileth it, shall die the death: therefore whosoever worketh therein, the same person shall be even cut off from among his people. Six days shall men work, but in the seventh day is the Sabbath of the holy rest to the Lord: whosoever doth any work on the Sabbath day, shall die the death. Wherefore the children of Israel shall keep the Sabbath, that they may observe the rest throughout their generations for an everlasting covenant. It is a sign between me and the children of Israel for ever: for in six days the Lord made the heaven and the earth, and in the seventh day he ceased and rested. Out of these words they snatch these three reasons. First they triumph before the conquest, and say, it is manifest that it is a sign: and therefore as they please to conclude, it is a figure. True it is, that it is here called a sign, vers. 13. as also Ezech. 20. 12▪ it is plain: howbeit this is no good reason, that seeing the Sabbath is a sign, therefore it is a figure or shadow. For although every figure and shadow be a sign; yet every sign is not a figure or shadow. A figure foreshoweth a truth afterwards to be revealed: a shadow betokeneth Every sign is not a figure or shadow as before. a body hereafter to be exhibited: but a sign as it doth sometimes signify a thing afterwards to be looked for; so it doth sometimes assure us of a thing already performed. The figure ceaseth when the truth cometh: there is no use of the shadow when the body is present: but the sign and the thing signified may be joined together, and both of them serve for a present use. Again, they gather out of the 16. verse of the chapter, which we have in hand, where it is said, The children of Israel shall keep the Sabbath, that they may observe the rest through their generations for an everlasting covenant: that because the Sabbath of God is his covenant for ever, that is, until Christ, it is ceremonial. True it is, To know things moral and ceremonial. that the law admitteth this phrase of speech sundry times, to say for ever, that is, until Christ, in whom all things, are fulfilled. But we must observe this general rule as our guide, when we will know what figures and ceremonies end in Christ, and what moral precepts belong unto us. When a thing is urged to the jews: and hath a peculiar reason made properly to the jew, and appertaineth nothing to the Christian; then as it begun with the jews, as they were jews, it ceased with the jews: but when the reason of the thing urged is not peculiar to the jews, but also belongeth to the Christians; then the thing commanded Note well. is not proper to the jew, but common to the jew and Gentile. Wherefore let us square out the reason by the line of this general rule. It is here added, v. 17. For in six days the Lord made the heaven and the earth, and in the seventh day he ceased and rested. Where, if it had been said, they shall observe the rest for an everlasting covenant, because they were brought out of Egypt, I would have granted it to have been peculiar to the jews: but seeing this is the reason, the Lord rested, which is▪ common, not to the posterity of Abraham alone, but to the whole posterity of Adam, the commandment must be granted general both to jew and Gentile. For it is a common instruction to all men in all ages to labour six days, wherein the Lord made the heaven and the earth, and to cease from labour the seventh day, because in it the Lord rested. The plain sense then of this place is briefly this, as if the Lord should say: I made this law in the beginning of the world, and it shall last to the end of the world: I made it to Adam the father of all generations, and it shall endure to the last of all his posterity from generation to generation: I made this law to ease myself after my great pains taken in the creating of the world in six days, and you shall keep it to ease your minds, which are fraught with many distractions, by reason of your ordinary callings in those days. Neither would I have any to think, that the How God is said to rest after the creation. Lord had need of any refreshing, who being infinite, cannot be subject to distractions or weariness: but we must know, that where the Lord is said, that he refreshed himself, by taking view of his creatures, he commendeth his love to us ward, in showing rather what ought to be in us, than what was in him. For such alacrity and diligence should we use in our callings, as we should be glad when the Lords day cometh, that in it we shall recover ourselves, and ease our minds of those distractions, which burden us in our outward calling, and so refresh ourselves with spiritual pleasures in the pure worship of God, and thankful beholding of his works. We see how these reasons make rather flatly with us, than against us. And thus much for their proofs out of the prescript words of the law: now let us consider what they allege out of the Prophets. Their reasons out of the Prophets be taken either out of Esay, or out of Ezechiel. Out of The second objection out of the Prophets. Esay they use these places, Esai. 56. 1. 2. and 58. 13. 14. and 66. 13. The words of the Prophet, chap. 56. vers. 1. 2 are these: Thus saith the Lord, keep judgement and do justice: for my salvation is at hand to come, and my righteousness is to be revealed. Blessed is the man that doth this, and the son of man which layeth hold on it: he that keepeth the Sabbath, and polluteth it not, and keepeth his hand from doing any evil. See, say they, here is the Sabbath commended 1. Out of Esay a resting from sin. as a resting from sin. I deny it not, but our controversy is about the ground of the Sabbath. For why doth the Lord so call on his people by the Prophets for keeping the Sabbath, and crieth so much against the breach of the same, but because it was the especial means of God his worship and their salvation: which being contemned, they contemned God his worship, and their own welfare? And because in this horrible contempt of the holy school of the Lord, where they should have learned both their religion towards God, and duties to their brethren, they gave a manifest token of carelessness in them both, they are worthily threatened by the Prophet. And concerning the pure interpretation of this place, by keeping the Sabbath, is meant the observation of the first table; The true interpretation of Esay 56. 1. 2. by keeping their hands from doing any evil, is understood the obedience of the second table: so that the thing in this place chiefly urged, is this, that they should keep the Sabbath, which might nourish them in the worship of God, and in duties to their brethren. But, say they, the Sabbath is here joined with ceremonies, as may appear in the verses following: Objection. therefore it is a ceremony. This is no sound argument. For in the law is set down the moral law, which teacheth the common duties of all God's people, wherein be also Answer. the ceremonies, which describe the duties peculiar to the jews: whereupon we must not 1 conclude, that therefore the moral law is ceremonial. Again, these ceremonies contain 2 not only certain truths of spiritual things, which should be accomplished in Christ, but also of other means which should succeed in their places. True it is, that if they had only contained truths of spiritual things in Christ, it had been somewhat, that they affirm: but seeing they have also in them such means, which though not in the same manner, yet more effectually are afterward to be used, the reason is not good. Wherefore we reason against them thus: that, albeit we have not the manner of their sacrifices, yet we have our sacrifices and means of God's worship succeeding them. For though we have not, as they had, Priests to offer for us, and such slain sacrifices as the Priests did offer for them: yet we have the Ministers of the word of God, which cut up men's consciences, by whom the secrets of men's hearts are made manifest: 1. Cor. 14. 25. By the preaching of the Gospel and word of God: which being mighty in operation, and sharper than a two edged sword, entereth thorough, even to the dividing asunder of the soul and spirit, and of the joints and the marrow, and is a discerner of the thoughts, and intents of the hearts. Heb. 4. vers. 12. And whereby Christ is as it were freshly crucified unto us, and that by so much the more profitably, than if we were present at the thing itself, as beside the describing of the manner thereof, the fruit of it is more effectually preached. And certainly we may affirm, that then the dumb sacrifices of the blind Papists came in, when this glorious sacrifice of preaching ceased. And where the word is administered in any power and sincerity, there doubtless Preaching. the preaching of the law striketh us, and the preaching of the Gospel bringeth us to Christ. Herein is the difference between the jews and us, that they in all their Sacraments and sacrifices represented Christ, that was to come, and showed that their sins in him should be taken away, being yet to come: we manifestly in our sacrifices witness, that he is already come, and that our sins in his death are fully pardoned. Besides, to those forenamed sacrifices we have the sacrifices of prayer, and thanksgiving: whereof the Prophet speaketh, Psalm. 141. 2. Let my prayer be directed in thy sight as incense, and the lifting up of mine hands as an evening sacrifice. As also Psalm 119. part. 14. vers. 108. O Lord, I beseech, thee accept the free offerings of my mouth, and teach me thy judgements. Of these sacrifices is mention, Malac. 1. Hose. 14. 2. Mat. 24. joh. Heb. 13. 15. Now in that it followeth, Esai. 56. 7. that the Lord will bring them to his house of prayer: I grant, in that they had but one house of prayer, which represented to them the Church to be one, it was ceremonial: yet I also confess, that in the same was this common truth, that it should be a mean to worship God. Wherefore in this place the Lord commandeth and commendeth holy assemblies even to us, to whom they be as needful as to the jews. For though it be not now necessary, nor required, that we should go up to jerusalem to worship after the manner of the jews: yet besides our private houses, wherein we may worship the Lord, we have need of one public and common place to meet in: whereunto the Lord in his Gospel hath made this promise, that where two or three shall be gathered in his name, he will be in the midst of them. This also is commended unto us by the example of the holy Apostles, who met together, and besides their several houses it is said, Acts. 2. 46. They continued with one accord in the Temple: so that they had one place, where the Word, the Sacraments, Prayer, etc. were used. And though we now have not the same offerings, places, and sacrifices which the jews had; yet we have these things more effectually than they: and though we have not their Sabbath, yet we have a Sabbath. The words, Esay. 58. 13. be these: If thou turn away thy foot from the Sabbath, from doing thy will on mine The interpretation of Esay. 58. 1. 3 holy day, and call the Sabbath a delight, to consecrate is, as glorious to the Lord, and shalt honour him, not doing thine own ways, nor seeking thine own will, nor speaking a vain word: 14. Then shalt thou delight in the Lord, and I will cause thee to mount upon the high places of the earth. etc. This is spoken to the present estate of the jews, as than they were, and not properly to the Gentiles, but as they may see their estate in the jews, in which respect it may be profitably applied to the Gentiles, but evident it is, that here properly it was spoken to the jews. For in this place the Prophet sharply reprehendeth them, because they kept not their fastings and holy days aright. Howbeit, they did not stick to complain among themselves, that they had fasted, that they humbled themselves, and used all the means which their fathers before them had done: but all in vain, in that they felt not the like effects, which their fathers did. Wherefore the Lord by his Prophet answereth them in this sort: True it is, that ye fast indeed, but therewithal ye lie and live still in your sins: ye fast, but without repentance: and so far are ye from true forsaking of your sins, that on your fasting days, howsoever like hypocrites ye use the outward action, ye exercise cruelty, oppression, debate and strife: and do ye look, that this holy hypocrisy should be acceptable unto me? No: If ye will please me with your fasting, repent ye of your sins, show forth your sorrow by the fruits of love, in exercising the works of mercy and compassion: which things when I shall behold in you with an upright heart than I will accept your offering, and be pleased with your fasting. Again, do not think, that I will look upon your holidays, so long as ye use them but upon custom & in hypocrisy, making them unprofitable for my worship, and your salvation and repentance, until such time as ye endeavour a better and more holy use of them, both concerning the pure honouring of my name, and the furthering of your own salvation. Behold here (say they) the Sabbath is abrogated, than which they can affirm nothing more contrary out of this place. For here is no abrogating of the Sabbath, but an establishing of the true celebrating of the Sabbath, with a sharp reprehending of their corrupt and present estate. And as he speaketh against their corrupt Sabbath, so he taxeth them for their hypocritical fasting: so that if they will have the Sabbath to be abrogated, much more must they drive fasting out of the doors of the Church, against which he is most earnest, and telling them that their fasts are not in truth, the Lord showeth them, with what fasting he is pleased. Again, say they, see, here it is manifest, that to cease from sin in our Sabbath, which we Fasting. must keep. I answer, it is the fruit of the Sabbath, which we must keep: and therefore, because where the means are used without any effect or fruit, there the means are nothing, the Lord rather urgeth them to the effects and keeping of the Sabbath with fruit, then disannulleth the Sabbath. And it is usual in the word of God, to use the effect for the cause, and the fruit for the means, as we may see jam. 1. 27. Pure religion and undefiled before God, even the Father is this, to visit the fatherless and widows in their adversity, and to keep himself unspotted of the world. Which briefly is, as if the Apostle should say, this is the effect of true religion, when faith doth purely show itself in the works of love. Again, joh 6. 47. 48. He that believeth in me, hath everlasting life: I am the bread of life. Where our Saviour Christ showeth, that the effect of faith is the eating of Christ his flesh, and drinking of his blood. So that, to use the means without the effect is hypocrisy: as 〈◊〉. also to look for the effect without using of the means, is foolish presumption. Wherefore Presumption. we affirm, & that from the mouth of the Lord by his holy Prophet, that to rest in fasting and in the Sabbath, an outward mean is of no value, being separated from good works, the issue and the effect of the same, that if we would, God should be merciful to us, we should also show ourselves merciful to others. So then the Lord taketh not here away the one, but showeth the one to be fruitless without the other, and is so far from taking away the Sabbath, that rather he goeth about to inform them in the true use of the Sabbath. The meaning therefore of the Prophet his word, is this: If thou wilt not rest in the bare ceremony of thy holy days, but wilt do thy holy service to me, and duties of love to thy brethren: then shalt thou show thyself to take true pleasure in God and his worship. Where we must learn so to delight ourselves with the means of our salvation, that seeing we can but impart give ourselves unto them in the week days, we should greatly rejoice when the Sabbath day cometh, contrary to the practice of the people ●● Amos his time, who would say, Amos 8. 5. When will the new month be gone, that we may ●●●● corn? and the Sabbath that we may let forth wheat, and make the Ephah small, and the shek●● great, and falsify the weights by d●●●it? Wherefore we conclude, that here is not the abrogating, but the pure celebrating of the Sabbath, which appeareth by effect, when it draweth us nearer to God, and causeth us to take greater pleasure in his ways. There remaineth that, which is Esai. 66. 23. And from month to month, and from Sabbath The interpretation of Esay. 66 2●. to Sabbath shall all flesh come to worship before me saith the Lord Where it is said, from Sabbath to Sabbath, behold (say they) here is set down a continual Sabbath to be observed every day in the kingdom of Christ, and therefore there ought not to be one prescript day only in the whole week. But the reason is most weak, and containeth a manifest absurdity. For if every day should be a Sabbath, and we in the Sabbath are commanded to do no manner of work; when should we travel in our ordinary callings, whereunto the Lord himself hath permitted us six days? Thus we see the six days of our ordinary callings should be pulled away If they say, that a man may follow his calling, and yet worship God sufficiently, and as becometh the holy Sabbath, than they must grant, that we may do our ordinary works on the Sabbath, as also they suspect the Lord of want of wisdom. But if we should look narrowly into these men's lives, we should find, that whilst they cry out to keep every day a Sabbath, they in truth in the mean time observe no Sabbath at all. Besides, in that there needeth one particular day wholly to be given to the Lord, it is certain, that the dearest children of God, who upon the other days redeem time to God's worship, earnestly desire this. Now concerning the place itself, which they seem much to misconstrue, we must understand two things. First, it is not simply to be taken, but in the way of comparison: secondly, it is meant of the kingdom of glory, and of the second coming of Christ. In the way of comparison it is understood thus: that the people of God should not content themselves to worship him on the Sabbath only, but also in the other six days it should be lawful for them to have holy assemblies and Christian meetings: which though they now should do but in part, by reason of their ordinary calling, hereafter they should do it both continually and perfectly in the kingdom of heaven. Which thing was performed even of the Apostles, who, although they observed one solemn day, yet had they their godly assemblies for holy exercises on other days also. True it is, that the Family of love pretends a show of the kingdom of God in this life by rising from sin, saying, that we here sit in heavenly places. But the scriptures in this case speak of the beginning, not of the consummation of God his children in glory. For in this life we possess but in hope that, which perfectly we shall enjoy. We be here admitted but into the entry of this kingdom, we here take up our hold, we receive our deeds, our lease and evidence are given us in this world to assure us, that hereafter we shall have the full fruition & perfect possession. Wherefore another Prophet saith, jerem. 31. 33. 34. This shall be the covenant that I shall make with the house of Israel. After those days, saith the Lord, I will put my law in their inward parts, etc. 34. And they shall teach no more every man his neighbour and every man his brother, saying, I know the Lord: for they shall all know me from the least of them to the greatest, saith the Lord. Where we may see, that though the full accomplishment of our glory and knowledge is in heaven: yet true it is, that here it is begun, and shall be finished hereafter, when we shall perfectly know God, whom now we know but in part, and as it were in a mirror. For every one, as it is Hebr. 5. 12. concerning these times, should be able through God his spirit to teach others according to that calling, wherein the Lord hath placed him. And as that place reacheth not, that all should be Doctors, but that there should be knowledge in all, though in greater measure in some: so our Prophet meaneth not, that every day should be a Sabbath, but that Christians in every day of the week should provide for the worship of God in some measure, though more fully and more solemnly on the Sabbath. So we see the force of this to be in the way of a comparison, that Christians should not satisfy themselves concerning the worship of God with the Sabbath: but that also, as their calling would permit, they should worship from Sabbath to Sabbath. As for the second answer: to prove against the maintainers of a continual Sabbath, that this place is meant of the Church triumphant, and not of the Church militant, it shall easily appear, if we consider diligently what goeth before, & what cometh after: which A rule for the interpretation of Scriptures. rule is worthily to be followed in sifting out the true sense of the places in the Scriptures. Now in the verse going before, mention is made of the new heavens, and the new earth: whereby he meaneth not the first appearing of Christ in humility, but his second coming in glory, as may appear, 2. Pet. 3. 13. where the Apostle repeateth the same words, saying, We look for new heaven's, and a new earth, according to his promise, wherein dwelleth righteousness: Surely if the Prophet had meant this to have been in Christ his coming in the flesh, it is most like it should have been in the flourishing estate of the Church and glorious times of the Apostles: but that it was not so, it is manifest by the Apostle his own words, We look for new heavens, etc. In the verse following, the Prophet speaketh of the worm that shall not die, and of the fire that shall not be quenched: which undoubtedly is understood of the hells, whereinto the wicked shall be cast at the last judgement day, as may be gathered by our Saviour Christ his words, Mark. 9 43. 44. where he maketh mention of hell, Where the worm dieth not, and the fire never goeth out. Wherefore by the premises and sequel, we conclude with the learned, that the Sabbath here mentioned, must be kept in the kingdom of heaven. And therefore their continual Sabbath, which they should have in this life, is a devise of their own brain, and not gathered out of this place. And thus much of the reasons, which seemed to prove the Sabbath ceremonial, taken out of the prescript words of the old Testament. As for that which we alleged out of Ezechiel chap. 20. it is already answered sufficiently in confuting their first reason, which was drawn out of Exod. 32. Now it remaineth in like manner to consider of their arguments, which they take out Answer to their arguments, taken out of the new Testament. of the new Testament, and that either out of the history of Christ, or from the writings of his holy Apostles. And because the four Evangelists agree in one harmony, we will briefly reduce all their reasons into one or two principal places, namely, Matth. 12. 1. 2. 3. 4. 5. 6. 7. 8. Mark 2. 27. In Matth. 12. it is said: At that time jesus went on a Sabbath day through the corn, and his Disciples were hungry, and began to pluck the ear of corn and to eat. 2. And when the pharisees saw it, they said unto him, Behold thy disciples do that which And Luk. 6. 1▪ it is said Sabatum secund● primum: so it seemeth this is understood of a ceremonial, and not of a moral Sabbath. is not lawful to do upon the Sabbath. 3. But he said unto them; Have ye not heard what David did when he was an hungered, and they that were with him? 4. How he entered into the house of God and eat the show bread, which was not lawful for him to eat, neither for them which were with him, but only for the Priests? 5. Or have ye not read in the Law, how that on the Sabbath days, the Priests in the Temple broke the Sabbath and are blameless? 6. But I say unto you, that here is one greater than the Temple. 7. Wherefore if ye knew what this is, I will have mercy, and not sacrifice, ye would not have condemned the innocents. 8. For the son of man is Lord, even of the Sabbath. The occasion of this doctrine of Christ is, that he going abroad to preach with his Disciples, they for hunger pulled the ears of corn. Hereof arose by the pharisees this Controversy, who accused the Disciples for traveling on the Sabbath day, as though they had done a work on the Sabbath, which was not lawful to the done, because the Law said, that no man should travail on that day. Our Saviour Christ hearing this accusation, defendeth his Disciples: whereof some conclude, that our Saviour here abrogated the Sabbath. The examination of Matth. 12. 1. 2. But what could they have forged more untrue? For if, as they say, he now had abrogated the Sabbath, than our Saviour Christ did not obey every part of the ceremonies unto death: which to affirm, let them tell the danger of it. Nay rather according to the judgement of the better learned we affirm, that Christ is so far off from speaking against the Sabbath in this place, that he setteth down the pure observation of the same against them, who perversely and untruly did judge of it. And here we see the Pharisees deal very cunningly with them, For they might as well have accused the Disciples of theft, as of breaking the Sabbath, had they not known, that as the Law permitted a man to go into the vineyard for to gather grapes, so he carried no clusters away: So they, to satisfy their hunger, might presently eat of the ears of corn, carrying none away with them. Howbeit, they could not see, that this their travel was not like their ordinary traveling on the other days, and that it was agreeable to the Sabbath, the Law permitting a Sabbath days journey. This some (curiously) have defined to be the space of a mile, some two, ●ome three miles: unto whom as I do not deny the liberty of their judgement, so I A Sabbath days journey, what. think it to consist of that distance, as a man may conveniently travel for some holy purpose, without any hindrance of the ordinary exercise of that day, and without wearisomeness either to body or mind, whereby he should be the unfitter for the Lords worship, or his duties. And therefore they that dwelled but so far from jerusalem, that they might o● that day conveniently go to the Sacrifices, and return home without any of the former hindrances, made a Sabbath days journey. And now in our times a man may lawfully go so far for the more comfortable or holy use of the day in hearing: so that neither his body be overwearied, nor any due time of hearing be pretermitted, and that without prejudice or breach of the Lords day. Wherefore seeing our Saviour CHRIST and his disciples traveled to so holy an end, and no further than by a Sabbath days journey was lawful, the end of the journey, which ought to measure this and like actions, proveth, that herein there was no breach of the Sabbath. Neither is it likely that the Pharisees reproved and controlled the Disciples for traveling, seeing even they themselves with them were companions in the journey, but rather they did it for their plucking the ears of corn: whereby they showed, that the ceremony of resting was not the chief thing in the Sabbath, (as now a days some do think it) but rather▪ because they made provision for their bodies, contrary (as they imagined) to Exod. 16. 24▪ Well, it is most probable, that the Disciples being gone far from the place, from whence they did set out, (because if they had then fainted, they would there have recreated themselves) and far distant from ani● place where they might eat, (for if they had been near any place, they might rather have refreshed themselves with other things then with corn) they through fainting & for want of other necessaries, were constrained to satisfy their present necessity with these things, which if they had not done, they should not have been able to persist in their calling, which was agreeable to the Sabbath: the works whereof did never restrain from eating, which notwithstanding they might as justly have reprehended in the Disciples, as their plucking the ears of corn. The arguments whereby CHRIST doth answer them, may briefly be referred to five heads. The first is set down in these words, vers. 3. Have ye not heard what David did, when he was an hungered, and they that were with him? 4. How he entered into the house of God, & ate the shewebread, which was not lawful for him to eat, neither for them which were with him, but only for the Priests? Behold he speaketh here of the ceremony of showbread, which was broken for the preservation of men's lives: whereby he showeth, that Ceremonies, as a thing of less importance, must give place for life's sake. So that this is spoken of the end, because the thing which is forbidden for a common end, is not broken for a particular use. Wherefore David and his company did eat the shewebread to serve their necessity, and that without breach of the Law, how much more may my Disciples eat the ears of corn, to enable them the more to attend upon the ordinance of God? It is a rule in the civil law, that it is against civility too greedily to hunt after the syllables of their Maxims, and too carelessly to neglect and permit the true sense of the Law. In which thing our Saviour trappeth the Pharisees, who were too severe censurers of the letter, and too severe observers of the matter of the Law. Our Saviour therefore in effect meaneth thus much, that as it was not lawful to eat the show bread usually or ordinarily, and yet to eat it upon necessity it was not unlawful: so usually to gather corn on the Sabbath, even in time of Harvest, it was not lawful; and yet extraordinarily, and upon necessity to gather it was not unlawful on the Sabbath, which permitted the works of necessity, whereby men might be the better enabled, and the less hindered to do the works of that day. And for this cause, seeing the Disciples without this help should have been unfitter either to have preached to others, or heard our Saviour, and by it were enabled the more to either of these things: it is evident, that they were so far off from breaking the Sabbath in so doing, that rather they should have broken it in not so doing. So that Christ doth only not abrogate the Sabbath in this place, but also reprehending the pharisees for their misconstruing of the Law, and too strict taking it, without due consideration of the end thereof: he setteth down a more pure observation of the same. The second reason, which is drawn from the Law itself, and from the Priests own The second reason. practice, may be gathered out of the fifth and sixth verses: Have ye not read in the Law, how that on the Sabbath days the Priests in the Temple broke the Sabbath, and are blameless? 6. But I say unto you here is one greater than the Temple. As if he should have said, Verily ye misconstrue the Sabbath; ye must better consider, what kind of works the Sabbath forbiddeth, to wit, the works of men's ordinary callings, not being fit for the dignity of the Sabbath, and nothing tending to the worship of God: but if they beseem the dignity of that day, and are done for God his holy worship, they are not unlawful. Advise yourselves (I pray you) do not even your own Priests on the Sabbath-day slay their beasts to sacrifice? Do they not circumcise on that day? And do ye not carry your children to the Temple to be circumcised, which are works both in respect of your Priests and you; and yet in that in these things ye are made the fitter to serve God in his worship, ye think them not unlawful? Likewise know, that this plucking of the ears of corn in my Disciples, is no work of their ordinary callings, but to make them more able for the worship of God. In that he nameth the Priests, he showeth that he rather speaketh against the persons, than against the cause, and strangleth them in their own argument. For the answer in effect is this: If my Disciples profane the Sabbath, than did your own Priests the same. Under this we may couch the answer of our Saviour Christ to the jews, who accused him for healing of the sick man on the Sabbath day, joh. 5. 17. My Father worketh hitherto, and I work: that is, as my Father ceased from the works of Creation, yet he ceased not from doing good on the Sabbath: so though I and my Disciples have ceased from our ordinary callings, yet cease we not after the Father his own example, to do the works of mercy on the Sabbath. For the works of God his providence are to be done every day. Seeing he than vouchsafeth to put us in his stead to do good things, Work of the Sabbath. we may lawfully do them, though with some bodily labour, as we may on that day resort to the imprisoned, visit the sick, relieve the needy, reconcile the uncharitable, and admonish the unruly; And why? we seek not herein our own profit, but the profit of our brethren: we desire not our own glory, but the glory of God. In which cases we are not forbidden, but commanded to do good on the Sabbath. If we look narrowly into the history of our Saviour CHRIST, we shall see it was most usual unto him to heal the sick, to restore sight to the blind, to open the mouths of the dumb, and to frequent like exercises on the Sabbath day. And for what cause? Because on other days men following their ordinary callings, could not so well follow him: but on the Sabbath day, their other business set apart, they attended on him willingly, and resorted together: so that, if he had done these things on the other days, he should have hindered the ordinary callings of men, by the concourse of people: or else he should have done them to the less glory to God; if no company nor concourse had been made. Wherefore as both the people on that day were fittest to come to Christ: so Christ was then most ready, when his works also might most make for God's glory. Besides, he did then these things rather, that▪ he might wean the jews from their superstitious opinion of the Sabbath, and bring in the pure use thereof, in exercising the works of love. Now, if the outward rest of the day had been the chiefest thing therein, as the Pharisees than dreamt, and many now a days have thought: then how would Christ have done these things, who was to do and fulfil all things commanded in the moral Law, & left nothing undone in any one jote of the ceremonial Law, until the vail of the Temple of his body was rend? Thus we see how the chief end was moral, and not ceremonial: and as it is moral given to all men to further them in the means of their salvation, it is as needful for us, as for the jews. Again, Christ was asked of no one question more than of the Sabbath, and in all his answers he rather inveigheth against the perverting, than intendeth the abrogating of the Sabbath. In like manner, he meaneth nothing less than the abrogating of the day in his Apology against the Pharisees▪ but rather layeth open their folly in proving to their faces, that they cavil too much for the perverting of the Sabbath, seeing they are driven to reprehend that in others, which they themselves do. The reason of his defence insinua●eth thus much: If ye think it an holy duty to cut the flesh of children on the Sabbath, because it is done in your Temple, which otherwise might seem a spice of murder and cruelty: Again, if ye think the Temple commands the work of slaying your beasts for sacrifice, which being done in the marketplace were too butcherlike; then I give you to understand, that my disciples do nothing unbeseeming the Sabbath, so long as I am present with them, who am greater than the Temple. The third reason is contained in the seventh verse: If ye know what this is, I will have mercy The third reason. & not sacrifice, ye would not have condemned the innocents Here our Saviour Christ, as before he had defended his Disciples by testimonies out of the Law: so now excuseth them by the witness of the Prophets, and ●iteth a place out of Hosea. chap. 6. 6. as if he should say: What works doth the Sabbath forbid? are they not the works of our ordinary calling? What works doth the Sabbath command? To sacrifice only? No: but to do the works of mercy also, which is the end of all our sacrifices. Why then seeing the law doth not forbid the duties of love to be done, will ye deny this work of mercy to my Disciples, that when they faint, they might not be refreshed? That this place of the Prophet is thus to be construed, that the Lord will not have sacrifice alone, but mercy withal, we may prove it by other places of the scriptures, as 1. Cor. 1 17. Christ sent me not to baptise, but to preach the Gospel: where the Apostle meaneth, that he was not chiefly and only sent to baptise, but to preach also. So that the place is to be understood in the way of comparison, that when one of the things cannot be conveniently done without the other be undone; then mercy, which is better than sacrifice, must be preferred, as being the issue whither Sacrifice is referred. And in this respect, though simply in themselves considered, and in respect of the persons to whom they are performed; the first table of the Law, and the duties thereof are to be preferred before the second table, and the duties thereof: yet in comparison, when one of these must of necessity be left undone, because both cannot be done together: seeing the Lord most alloweth of our obedience, when testimony thereof is witnessed by practice to his Saints, and in the exercises of love, we perform that in truth, which otherwise we labour for but by means, the Lord desireth mercy, and not Sacrifice, and the knowledge of his will more then burnt offerings. So that herein the Disciples do not only not break, but keep the Sabbath. This argument Christ useth, Mark. 3. 4. where he being reproved, because on the Sabbath day he healed the man that had a withered hand, said to his accusers, Is it lawful to do a good deed on the Sabbath day, or to do evil? to save the life, or to kill? As also Luke where he on this manner answered the Pharisees, who watched him whilst he healed the man which had the dropsy: 5. Which of you shall have an Ass, or an Ox fallen into a pit, and will not straightway pull him out on the Sabbath day? As if he should say, why do ye watch to take me in this thing? Will ye permit the works of mercy to be done to beasts, and will ye deny them to be done to men? Why? will ye help your beasts being in peril, and may not I help this man being in such danger? How beit we must here note, that our Saviour CHRIST in showing how in this law is humanity to creatures, giveth ●o jot of liberty to worldly men, who under pretence of this obedience, seek rather their own private gain in rescuing from perils the creatures, than the glory of Almighty God, which may redound to him by the more cheerful & comfortable service of the creature being thus redeemed. Now, if any shall here further inquire, whether in seeding time, or the harvest season, when the times before have been and still are like to be unseasonable and untemperate, they may somewhat on the Sabbath give themselves to sowing, or gathering of their corn: I answer, No. For it is by special words expressly forbidden, Exod. 34. 21. Six days shalt thou work, and in the seventh day thou shalt rest: both in ear-ring time, and in the harvest thou shalt rest. And surely of all times labouring in harvest 1 seemeth most unlawful. First, if as God his benefits grow on us, we must grow in thankfulness, Profaning the Sabbath harvest how great a sin. then reaping at that time, we ought to render most thanks, and not to think the worship of one day sufficient in seven, much less to cut it from the Lord in part or in whole. Secondly, seeing in the week going before we have even wearied both our own bodies by labour, and much more the bodies of our beasts in tra●●●le: besides that, in working 2 on the Sabbath, we contemn the ordinance of God most unthankfully, which so well in his law in this case hath provided for us, we deal too unnaturally with ourselves, and too injuriously with our cattle. Again, if we on this day make no conscience of the worship 3 of God contemned by this worldly labouring, we manifestly bewray our want of faith in God's goodness, wisdom and providence: as though he either would not preserve that, which hitherto he nourished out of the earth: or that he having dealt so mercifully in many benefits before, should now ●● one fail us: which undoubtedly he would not do, did not our sins provoke him thereunto. Wherefore if so it come to pass for our sins, we must rather in patience, repentance, and wisdom, submit ourselves to the punishment, than profanely and obstinately to seek by such means to shake it off. True it is, as we have said before, that works of necessity be lawful on the Sabbath: but we must understand Two kind of necessity. it of necessities present, and not of perils which are imminent, that is, which are like to come, but yet are not certain to come. For when the danger is present, as an house is on fire, bloodshed by reason of a fray is like speedily to be committed if help be not, or in such like cases, because the Lord hath as it were cast the remedy upon us, and put us in his own stead for ministering of help, then may we use our liberty: but when it is to come, and it is still in the Lord his hand, we must cast the whole remedy upon him, if the danger f●●l● knowing that he in his providence and mercy will remove the evil, or else in sending it will punish our sins. But to return from this to that, from which we a little digressed, the reason of Christ here used is yet pressed further, Luk. 13. 15 where he answereth the master of the Synagogue, who had indignation at him for healing on the Sabbath, Hypocrite, doth not each one of you on the Sabbath day lose his ox, or his ass from the stall, and lead him away to the water? 16- And aught not this daughter of Abraham, whom Satan had bound for eighteen years, be loosed from this bond on the Sabbath day? That is, will ye water your cattle on the Sabbath, which thing your Rabbins think not unlawful: and think ye that I break the Sabbath for helping a faithful believer? Is not this rather hypocrisy in you, than any new doctrine in me? But here some will object: Christ might have done this the day after to the woman, who in so short a time would no more have perished, than the ox, if he had not been led to the water until the day following. To this I answer, as the works which we do to God his creatures do not fight with the keeping of the Sabbath, because in respect that cattle by not attending on them, would be made less profitable to their owner, though thereby they should not utterly perish: so in respect that this woman should have remained more unfit for God his glory, & the keeping of the Sabbath, if she had not been helped, although it may be she should not utterly have perished, this work of our Saviour Christ was nothing against the Sabbath, he not seeking his own glory and profit, but the glory of his father, and the profit of another. Now followeth the fourth reason in the 8. verse. The Son of man is Lord even of the Sabbath: The fourth reason. That is, God the Father making the Sabbath, is the Lord of the same: the Son of man is equal with the Father, therefore the Son of man is also Lord of the Sabbath. Again, as the Lord made a law for man, but none for himself: so ye are too presumptuous in the presence of the Lord to control my disciples. For, if I being the lawmaker, give a special privilege to my Disciples, as indeed I may do, urging the law, where I list, and dispensing in the law to some, as I please; is it then meet that you should censure them, whom I do privilege? Wherefore seeing it is I that have appointed the Sabbath, and therefore best know who keep it, and who break it, I give you to understand, that these men, whom ye falsely accuse, because ye know not the pure keeping nor breaking of the Sabbath, have not broken it. Suffer me then, I pray you, being Lord of mine own ordinance, to dispose of it, as best seemeth to me. The fifth argument may be borrowed from the second of Mark. vers. 27 the words whereof The fifth argument. are these: The Sabbath was made for man, and not man for the Sabbath. Many think this reason to make much for their purpose; but they are deceived in their own ignorance. For, saith Christ, this is the cause why my disciples have not rested so much, as ye think they should have done; the Sabbath, that is, the rest, was made for man's good and comfort, and not man for the rest alone, but for the sanctifying of the Sabbath: so that albeit they have not for some good cause observed the rest, which must give place to the profit & commodity of man, yet have they not broken the sanctification of the day, which chiefly is required of them, in that, if they had not eaten this corn, they had fainted, and so have been made unfit for the hallowing of the same. We say, meat was made for man, that is, for the relief, sustenance, and comfort of man, not man for the meat, to wit, for the eating and consuming of meat: but that in enjoying the comforr of God his creatures, he might praise the Lord the more freely. Neither can any man hereof justly gather, that therefore on this day he may fill himself with meat, as he lusteth: because that were rather to unable, than to enable him to keep holy the Sabbath. Again, we say in like manner, that labour, that is, the commodity that cometh by labour, was made for man, not man for the labour, but for the glory of God, which by labour in his lawful calling he may gain to the Lord. Wherefore seeing the rest was appointed only but as means, whereby man may the more fitly sanctify the Sabbath, and the disciples did eat this corn, that they might be the fitter thereunto, it is manifest they did not violate the sanctifying of the Sabbath. Besides, though no man can say, that the Sacraments are figurative: yet the Sacraments were made for man, not man for the Sacraments, that is, for the bare use of the elements: although it must needs be granted, that to use the word and Sacraments in pureness and holiness for the further strengthening of our faith, is one of the chiefest and most principal duties of man. How be it in respect they be but means, and are to give place to the end, to the which they are ordained, I am persuaded, that though the congregation were busy either in hearing the word preached, or in receiving the Sacraments ministered: yet if an house being on fire were in love to be helped, the former actions were to give place to the latter. For we read Act. 20. 10. where Paul being occupied in preaching, and espying a young man, who was in a dead sleep, fallen down dead, made no conscience to cease from speaking, to go down to lay himself upon the young man, & to embrace him, until his spirit returned into him, and afterward went up again and continued his preaching. Wherefore in all these reasons we may see how Christ did show unto the jews, that they perversely did stand in the ceremony, and did not abrogate the Sabbath. Here then is a far contrary argument to that, which these men affirm. For seeing our Saviour Christ might in one word have showed it to be a ceremony, if he had purposed any such thing, and not have so amplified the matter, we see he rather speaketh against their superstitious opinion and abuse of the Sabbath, than affirmeth any such thing, as these men do surmise. To these former reasons we may add that, which is Matth. 24. 20. Pray that your flight be The sixth argument. not in the winter, neither on the Sabbath day. This, say they, showeth, that the persecution of jerusalem should be by so much the more grievous to the jews, if it fell on the Sabbath, because than it was not lawful for them to fly: so that if they stayed, they were like to lose their lives by falling into the hands of their enemies: if they fled, they should break the Law of God, & so become subject to the punishment thereof. But this was nothing in the purpose of our Saviour Christ, who therefore forewarned them to pray, that the destruction of the city should not fall on the Sabbath, because than it would be the more grievous punishment unto them, when besides the havoc of their own bodies, they should see the glory of God thrust through the sides, the Temple polluted, the worship of God profaned, the word of God blasphemed, and the Sabbath of the Lord defiled. The truth whereof appeareth in this, that troubles & the time of their visitation should come upon them, when the Sabbath should not be ceremonial, as now it was, when Christ spoke unto them, but at such time, as men should worship God in spirit and truth, without all shadows and figures, when Christ should be ascended into heaven, as indeed it came to pass. So that this should increase the grief of so many as sincerely worshipped the Lord, that when they should rejoice in the holy worship of God, they should mourn and lament for the enemies horrible blaspheming the name of God, and that when they should sing the praises of God, they would sigh and howl to see the open despite of God and his truth. In respect of which miserable calamities, our Saviour Christ foreshoweth the woeful estate that should be in those days, of them which were with child, and gave suck. For though the fruit of the womb and multiplying of children, in respect of themselves, were the good blessings of God; yet the estate of those times should be so dangerous, that even the blessings of God should be turned to curses, and the children, which otherwise were a comfort unto them, should now increase their trouble, discomfort and sorrow. Wherefore it is certain, that Christ neither meant, that every day should be alike: for than he would not distinctly have pointed at this day: neither did he think it to be a ceremony, because he knowing the time when ceremonies should cease; would have been so far off from nourishing them in their superstition, that being the Prophet of God, he would in this, as in other things, rather teach them the pure use of the Sabbath. Thus having spoken of those places in the Gospel, which might seem to make against Answer to places taken out of the Epistles. the Sabbath, now let us speak of those places in the epistles of the Apostles, that we may see whether they contain any sound truth for their purpose, howsoever they be thought to have some hold in show. These allegations are either out of the epistles of Paul, or the epistles to the Hebrues: out of the epistles of Paul▪ which he wrote to the Romans, to the Galathians, or to the Colossians. The place which they bring out of the epistle to the Romans is in the 14▪ chap. vers. 1. Him that is weak in the faith receive unto you, but not for controversies of disputations. 2. One believeth that he may eat of all things: and another which is weak, eateth herbs. 3. Let not him that eateth, despise him that eateth not: and let not him which eateth not, judge him that eateth: for God hath received him. 4. Who ar● thou that condemnest another man's s●ruant? he standeth or fall●th to his ●wne master: yea he shall be established: for God is able to make him stand 5. This man esteemeth one day above another day, and another man counteth every day alike: l●t every man be fully persuaded in his mind▪ 6. He that observeth the day▪ observeth it to the Lord: and he that observeth not the day, observeth it ●●t to the Lord, etc. In this last verse they would gather, that a man might make choice of days as he will, and as in a thing indifferent. And some learned expositors affirm, that the Apostle in this chapter entreateth of things, which in their own nature are indifferent: and therefore here we are to use them in love. As I grant this to be the general scope of the place, so I deny it to be the principal end. For as the Apostle speaketh of things indifferent, so he also speaketh of things not indifferent. And this we shall see, if we consider of the last verse of the chapter going before, and of the first of the chapter following. Thus it is written, chap. 13. vers. 14. Put ye on the Lord jesus Christ, & take no thought for the fl●sh to fulfil the lusts of it. The effect whereof is thus much, if it be compared with the first verse of the chapter The exposition of Rom. 13. 14. following. Although ye have put on Christ, & truly know him by his word: yet if another man professing the same Christ with you, hath not attained to the like measure of knowledge and the same proportion of faith, which ye have, I would ye should not judge him for his wickedness any more, than ye would he should judge you for your strength: but rather bearing with his infirmity, which in time may be changed to a more perfect strength, labour by all means to win him to soundness of judgement. Wherefore in that he saith: Him that is weak in faith, receive unto you: he meaneth them that are not established in the doctrine of the Gospel, not them that are weak in a ceremony, or in things indifferent: so that if any be found weak in the doctrine of Christianity, I mean in some point of it, and yet be sound in all other things, they should not be further entangled with intricate controversies, which they cannot conceive: but so gently entreated, and mildly dealt withal, as both the good things which are in them may be nourished and confirmed, as also they may be won to the sight and sense of things, wherein as yet they be weak. Neither must we think, that the Apostle meaneth here such imperfections, as may be in the most perfect, but rather such weaknesses, as are foū● in most Christians. This is the general scope of the Apostle in this place: whereunto also agreeth the conclusion, which is in the first verse of the chapter ●ollowing: We w●i●h are strong, ought to bear● the infirmities of the ●e●ke, and not to please our s●l●●s. 2. Therefore let every man please his neighbour in that, that is good to edification. 3. For Christ al●o would not please himself, but as it is written, The rebukes of t●●m that rebuke thee, fell on m●. Where P●●l his sense is such: If we have gotten more knowledge, How the strong is to help and not to despise the weak. and attained higher graces than other men have, we are not in respect thereof to despise others: but we must in wisdom and patience sustain their error a while, and strongly support their weakness, not that we should nuzzle & nourish them in their error or weakness, but that by humility and patience we might the better build them up in knowledge and true godliness. To this end ●e allegeth the example of our Saviour Christ, who did not only bear with the infirmities of his friends, but also with the errors of his enemies. So that this then is the true use of Christian faith mingled with love, that who so is come to Christ, as we are, our wisdom may sustain their error, and our strength may support their weakness, and as Christ did bear with his weak disciples, so must we with our weak brethren, not counting them as no Christians, because of infirm judgement they descent from us in some particular, but in love overcome their infirmities, because they consent with us in the general The sum hereof is also set down 1. C●●. 3. 11. Other foundation can no man l●y, than that which is ●●id, jesus Christ. 12. And if any man build upon this foundation▪ gold, silver, precious s●ones, timber, h●y, ●r ●●u●ble, 13. Eu●ry man's wor●e shall be made manifest: for the day s●all declare it, because it shall be revealed by the fire: and the fire shall ●rie every man work, of what sort it is. 14. If any man's work that he hath built upon, abide, he shall receive wages: 15. If any man's work burn, he shall lose, but he shall be safe himself: nevertheless yet as it were by the fire. In which place we see, that so long as we be in Christ by faith and repentance, although our faith be mingled with some weakness, and our repentance with some error, though we build with our gold, silver and precious stones, some timber, hay, or st●bble; yet the Lord will bear with us, much more than for this respect in like causes must we ●eare one wi●h another Now for example sake the Apostle bringeth in this instance: On● bel●●u●th t●●● he m●y ●●te of all things, and an●t●●r which is we●ke, eateth herbs▪ etc. Some think that this eating of all things was meant of the Romans, and that the eating of herbs was understood of the jews then being at Rome. But this seemeth not * Yet we rea● Acts 28. 17. of jews at Rome. to be a ●ound opinion, in that we read not in any Ecclesiastical history, that the jews were at Rome: neither doth the Apostle write a mixed epistle partly to the Romans and partly to the jews, but writ●th it w●olly▪ and intitul●th only unto the Romans. Again, we cannot gather out of any records of the writers, that the jews did ●ate herbs alone. Of meats. When we believe we have the w●rd for our warrant. True it is that pedagogically the use of many creature● was forbidden to the jews: howbeit it doth not seem likely that they were tied so strictly to the eating of herbs. This I am sur● of, that even now adays the devil hath persuaded many Christians newly come to Christ, that if they eat any thing either in quality more delicately, or in quantity more liberally than bare necessity doth require, they have sinned. And yet in these men there is, no doubt, a general good meaning: but yet in this particular they hold an error. In this example the Apostle setteth down the stronger part, and the weaker; the stronger part is prefixed, which is a work of faith: the weaker part followeth after, which is the weakness of faith. For mark, he saith, One bele●ueth that he may eat all things: here is a work of faith, because ●● hath the word for his warrant: and then he saith, another eateth herbs, * Or more truly read these words thus: Another eateth herbs, he doth it in weakness of faith, not believing that he may use other meat●. he saith not he believeth, that may eat herbs, for he doth it in weakness of faith, and hath not the word for his warrant, neither doth he believe that he can use other meats. This example inferred, the Apostle useth this exhortation; Let not him that eateth, despise him that eateth not: as if he should have said, let not him that is so strong in faith, therefore think him to be no Christian, that hath this error, to think himself more holy, i● he eat nothing but herbs. It is added, Let not him that eateth not, judge him that eateth, and this is very necessary. For it is much incident to the young ones in Christianity to judge others, The novices in religion are commonly hasty in judging. who are not so abstinent as they are. Here is not then the person so much condemned, as the fact. For though we may judge his sin, and rebuke his error, yet must we not judge his person, as though God were not able to recover him. Now to prove this, the man of God bringeth an argument only for confirmation of the doctrine immediately going before, & it is drawn from the greater to the lesser. This man esteemeth one day above another day, and another man acounteth every day alike. Which reason is thus much in effect: although there should be some so weak in knowledge, that they should make no difference of days in respect of their uses, which undoubtedly is a great error: yet I would not that for this respect a man should count him for no Christian, much less than must this be done to one, that of infirmity eateth herbs, which is a less error than the other. The stronger opinion is set in the first place, the weaker in the last. For as this is the stronger, one believeth that he may eat all things: so this is the weaker, another eateth herbs: as this is the work of faith, this man esteemeth one day above another: so this is the weakness of faith, another counteth every day alike. He that observeth the day, saith Paul, he doth it not without knowledge and judgement, but observeth it to the Lord: so that the Sabbath day is the Lord his day. This is the strong opinion, I say, to distinguish one day from the residue, which was unknown to the Gentiles, who although they had many holy days through a corrupt imitation of the jewish observation, which they had heard of, yet were they ignorant of the true day. But now hearing of the Lord his day, some among them began to doubt of it, with whom the Apostle willeth the stronger to deal in love. In our days we see that because there hath been much crying out against holy days, some also will not stick to cry out against the Sabbath. Well, if a papist in all other general points of doctrine should be truly converted unto Christ, and for want of instruction doubteth of the Sabbath, we are in love to deal with him, and for a season to support his weakness. How be it we must remember that the weak must not always be borne with, as appear by the Apostles words chap 15. 2. Let every man please his neighbour in that, that is good to edification. So long then as the error is of weakness, and that it is but an infirmity in the man, from which by the knowledge of the truth he would be rid and be delivered, he must be borne with. But if it proceed of illusion, obstinacy, & of a prefract judgement as deceived by the devil, than he must not be borne with, no not even now a days: nay, if we be herein faulty, the error is not so tolerable in us, as it was in them, in that they wanted the old and new Testament, both which are so abundantly opened unto us. But if one truly repenting him of his sins, & faithfully believing in Christ, shall through ignorance be afraid of the Sabbath, as of a servile ceremony, he is so far to be borne with, as he desireth to come to the truth, & if he come once to be obstinate, he is no longer to be borne with. But how prove you that this is the stronger opinion to esteem one day above another day, and that this is the weaker to count all days alike? I answer, the Apostles did observe one day, and commended it unto us by their own practice, which no doubt they would not have done, had it been the weaker part. Besides it is not unlike but a law for observing this day was also made by them, Act. 15. and therefore it must be the stronger part. And although the jews could not be brought from their day, yet: the Apostles might have one day. Again, in that the Apostle would have none judged, that of weakness shall not observe the Sabbath, & yet he doth not only himself judge the Galathians, but also as being jealous over them, he telleth them that he feareth their falling away, because they observed days, and months, and times, and years; it is apparent that this is the stronger opinion, especially seeing that Coloss. 2. 16. he saith. Let no man condemn you in respect of an holy day, or of the Sabbath days: that is, if ye will not use their solemn Sabbaths of their ordinary feasts, yet are ye free, and the Church must not judge you No●, that the Apostles practised this day, it is evident. revel. 1 10. where it is called the Lords day. As also 1. Cor. 16. 2. Every first day in the week, which in an ancient Greek copy is called the Lords day. Moreover, Act. 20. the Church kept this day, because in it the Lord drew light out of darkness, and CHRIST on this day rose from the dead, and the holy Ghost was sent in it, whether we may call to mind in it our Creation, Redemption, and Sanctification. And where it is commonly translated, 1. Corinth. 11. When yes come together, in the Syriake translation it is found, O● the Lords day, when ye meet. Wherefore it is like, that the Apostles observed this day, and therefore also it appeareth in this place, which we handle, that it is the stronger opinion, wherein though a man fail through in firmity, he is not to be judged. Thus we see, how this place maketh nothing for the purpose of them, that would disannul the Sabbath, but is brought in rather by the way of an argument, that if a brother counted all days alike, which was a great weakness, yet should he not be judged: so far off should they be from judging him, that of weakness eateth herbs, which is the less error. Here, if any shall object, that our first parents did eat nothing but herbs & fruits, and therefore we should content ourselves therewith: I answer, that their nature being in innocency, was so sound, whole and perfect, that they needed not other nourishments, as we do, who by reason of our weakness and frailty, which accompany sin, had need of other creatures, all which are pure unto us by the word & by prayer. Now, if our fathers not needing other creatures for their corporal food, stood in need of the Sabbath, much more we standing in need of our creatures, have need of the Sabbath. The second reason, out of the Epistle. The second reason is taken out of Galath. 4. 10. Ye observe days, and months, and times, and years. 11. I am in fear of you, lest I have bestowed on you labour in vain. To this I answer, that we must not stand upon the titles of letters, but observe the scope of the writer, and weigh the drift of the epistle. The state of the cause is this; the Galathians were Gentiles, who by Paul his ministery had received the Gospel: afterward certain false Apostles, as all the learned agree, crept in, who did make them believe, that because the same civil policy of religion should be there, which was among the jews, besides the purity of Christianisme, went about to intermingle the superstitions of judaism. The Apostle therefore showeth, that Christ being come to put away figures, all that maintained such days, months, and times, which the jews observed, as they were jews, should obscure Christ. The jews had their solemn assemblies and convocations, Leuit. 23. 2. certain times in the year, the first and last days whereof, they kept as Sabbaths to the Lord, of which Paul here speaketh, and therefore he saith ye observe Sabbaths', he saith not, a Sabbath, for which assuredly he is not here grieved with them. For Paul had planted this day among them, as appeareth 1. Corin. 16. 1. Concerning the gathering for the Saints, as I have ordained in the Churches of Galatia, so do ye also. Where we may see that ancient custom of the Primitive Church, which was, that after the word read for the space of an hour, after the ●●●mon ended, and the Sacraments administered; many did use to give not of constraint, but of good will to the poor. Now seeing he had appointed the Lords day in Galatia, it is not like that he would so sharply have reprehended them for his own ordinance, as to say unto them, that he feared their backsliding from the truth by it, but rather of those jewish holy days, which being peculiar unto the jews, had their beginning and their ending with them. And if we say, that that day should not be kept for a ceremony, but some other, that were not to abrogate but to change the ceremony: as he that stripping himself of one sort of clothing, and for pride investeth himself with a new suit, putteth not away but changeth his pride: or as he that of a filthy lecher is become a covetous miser, riddeth not himself from sin, but changeth from one suit of sin, whereof he is weary, to some other. The Papists therefore, though they have not the same days, yet having new days in their stead, have not abrogated, but altered judaism. justinus Martyr affirmeth, that they had no holy day but one in the Primitive Church. He speaketh then flatly against the ceremonies, which by the eternity and perfection of Christ his sacrifice are abolished, Heb. 9 and 10 Our first father Abraham, when he believed, received circumcision as the seal of his faith, to which Baptism is subrogated unto Christians. The particular sign that appertained to the posterity of Abraham, is gone: but the water in Baptism doth appertain to all in a general equity. Likewise as the Sabbath did put them in mind of their deliverance, it is gone: but as by it we remember Christ his resurrection, we retain it. To conclude, the Apostle meaneth not in this place that Sabbath, but those holy days of the jews, which being the beginning and ending, the first day and last day of their feasts were Sabbaths. The third reason, Coloss. 2. 16. Let no man condemn you in meat and drink, or in respect of an holy day, or of the new moon, or of the Sabbath dai●s, 17. Which are but a shadow of things to come▪ but the body is in Christ. This is also understood of the jewish distinguishing of meats and days. For the Colossians were troubled with false Apostles, as were the Galathians. And what is the reason that they were so encumbered with jewish observations▪ Forsooth the religion of Christians, which rather consisteth of pure simplicity than pompous solemnity, hath but the word barely preached, the Sacraments without vain shows administered, prayers in humility offered: and therefore it seemeth not so polished, so glorious, and so garnished, as the jewish religion, which did draw the greater part of men after it. Thus our father's seeing the jewish religion so vernished, and the Gentiles religion so pompous, and Christian religion full of simplicity, drew the Gentiles from the simplicity of Christianisme, and brought in this heap of ceremonies. Wherefore here Paul telleth them, that these things were but instructions for a time, and pedagogical: and therefore did not so appertain unto them, as they should need to trouble their consciences about them, though they observed them not. Let no man condemn you, saith the Apostle, in such jewish ceremonies, as for the not observing of them they should count you no Christians. here is the same drift of the matter, which was of the former; here the Apostle descendeth from generals to particulars, there he ascendeth from particulars to generals. Let no man condemn you in respect of an holy day, which was an octonary: for eight days long did the feasts of the jews last, or of the Sabbath days, he saith not of the Sabbath: for he meaneth those Sabbaths, which were appurtenances of the former holy days, not that holy Sabbath which was common to the ●ewes, with all other the people of God. And whereas in the former part of the verse it is said, Let no man condemn you in meat and drink, he showeth, that the jews had certain beasts and birds unclean, and drink-offerings, which were forbidden them, howbeit unto Christians all things are pure. But some will say: what need we now to fast, who will censure us? I answer, the Lord himself. For albeit we that are Christians, are not to be charged as the jews were, with one special day: yet as the jews, with all God his people, did humble themselves before the Lord, either for the removing of some judgement which presently did lie upon them, or for the preventing of some perils which were towards them, or for the obtaining of some grace, which they wanted, (and yet without all observations of days (so we must join with them. And therefore whosoever refuseth the exercise of humbling either privately or publicly, the same is to be controlled by the word. If any be commanded publicly by the Magistrate, whether the cause be just * Public fast, commanded by the Magistrates, must be kept. Simile. or not just, we are to obey; if the cause be just, it is not the commandment of the Magistrate, but of God, and who so breaketh this, is surely to be condemned. The similitude here annexed of the Apostle, is very fit: for as the skilful painter first portraiteth, and then painteth with fresh and lively colours, that which before more rudely and obscurely he did frame and fashion with a black coal: so these rudiments more darkly did represent that which now is lively described unto us, the truth of all things in Christ. The body is Christ: as if he should say, ye have received Christ, and the things which he hath prescribed: and though ye have not the Sabbaths, and holy days of the jews, yet have ye the true Sabbath, & pure holy day, which Christ hath left unto you. Here then the Apostle is so far from abrogating of the Sabbath, that he maketh no mention, nor includeth any meaning thereof in these words. And thus much for the reasons, which they think they have gotten out of the epistles of Saint Paul. Now let us consider of that place, which is in the epistle to the Hebrues, chap 4 verse 3. The interpretation of Hebrues 4. For we which have believed, do enter into rest, as he said to the other, As I have sworn in my wrath, If they shall enter into my rest: although the works were finished from the foundation of the world. 4. For he spoke in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. 5. And in this place again, If they shall enter into my rest. 6. Seeing therefore it remaineth that some must enter thereinto, and they to whom it was first preached: entered not therein for unbeleefes sake. 7. Again, he appointed in David a certain day by To day, after so long a time, saying, as it is said, This day if ye hear his voice, harden not your hearts. 8. For if jesus had given them rest, than would he not after this day have spoken of another. 9 There remaineth therefore a rest to the people of God. 10. For he that is entered into his rest, hath also ceased from his own works, as God did from his. 11. Let us study therefore to enter into that rest, least any man fall after the same example of disobedience. Behold, say they, the Sabbath which Christians must observe, is to rest from sin. I answer, this is not proved. For this was as well to the jews, as it is to the Christians. For it is said, Psal. 95. To day, if ye will hear his voice, 8. Harden not your heart, etc. This the Prophet wrote after Caleb and joshua had entered into Canaan, whither though many entered not, yet some entered: so that they had even that rest then, as well as we have now. Wherefore it doth not follow, because the resting from sin is also enjoined to the Christians as a pure use of the Sabbath, therefore it taketh away the other. Again, the resting of God from his works, cannot be a figure of resting from sin, no more than God his works can be a figure of sinful works. Now seeing the Lord here useth an argument of proportion between his works, and our works, his ceasing from his works, and our ceasing from our works, because between the figure and the thing figured, must be some proportion and resemblance, I pray you what proportion is there between God his works and our sins? what analogy betwixt God his resting from his works, and our resting from sin? Again, that it cannot be here meant of the rest from sin, it is manifest, because that which is here spoken, is set down to Adam, Genes. 2. 2. 3. at what time there was no sin in the world, and therefore no resting from sin, & therefore no figure of resting from sin, because all the learned herein agree, that there were no figures before sin. Besides, and fourthly the Apostle showeth, that this rest is meant of the kingdom of heaven. For as David spoke this of the land of Canaan, so the Apostle speaketh it of the kingdom of heaven. Wherefore he concludeth; Let us study therefore to enter into that rest, where we shall not only rest from sin, but from all our ordinary works of our callings, where shall neither be eating, nor drinking, nor marrying, nor giving in marriage. And as the people before were threatened, that for their unbelief and disobedience they should not enter into the land of Canaan: so we are here threatened, that unless we study and strive against these things, we shall not enter into the kingdom of heaven. Howbeit, although the Sabbath was not a figure unto Adam of resting from sin, yet it was unto him a sign, that he should come to the kingdom of God, where should neither be eating, nor drinking, nor marrying: all which seeing Adam had, it is manifest that he was not in the kingdom of God as yet. The Sabbath then did put him in mind, that he should not always be working, but that he should be translated, though not die: (for although he was created in innocency, yet not free from being translated to a better place at God his good time) but, as the Apostle saith, he should have been changed as were En●ch and Eliah, though after a more excellent manner. We have now the Lords day, which assureth us, that as now by faith and hope we enjoy the life to come: so hereafter these two ceasing, we shall more fully and perfectly enjoy the same: and as our Sacraments purely used, show a thing not to come, but already past; so this day truly kept, is a resemblance of a thing not past, but to come. For as on this day from the morning to evening we praise God, if we keep the day holy, and yet withdrawn and interrupted with many by-thoughts, and secret distractions: so in heaven being freed from worldly, carnal, fearful, and manifold affections and troubles, we shall more continually praise the Lord. What is then the alluding of this word rest? This it is. As God rested from his works, after he had made the world: so we must rest from our works. What from the works of sin? no, from the works of our callings, and consequently from the works of sin much more. So the analogy betwixt the Lord his rest and ours, teacheth us that we must rest from our ordinary works, and this rest putteth us in mind of that continual Sabbath, wherein when we cease from A Sabbath in heaven. working, eating, drinking, sleeping, marrying, and all such works, as we are subject unto with corruption: then also shall we undoubtedly cease from sin, which kind of rest in fullness we must not look for in this life. This is a general rule in Divinity to be observed, that of one place of Scripture there is A general rule concerning Scripture. but one natural and proper sense: although by consequence, searching out the contraries, the causes, the effects, and such like, other things may be also gathered out of it. If the words be more proper and natural, the sense is more proper and natural: if the words be borrowed and metaphorical, then is the sense borrowed and metaphorical. Now allusions are not so much for the proof & confirmation of the matter, as for the amplifying and illustrating of the same. For example, 2. Corinth. 13. 1. the Apostle saith: This is the third time I come unto you. Where we must understand, how the Apostle had been with them once in bodily presence, and twice wrote unto them, and yet he saith, this is the third time I come unto you. He alludeth then to this, as ye see, O Corinthians, in the law, that two or three witnesses were sufficient to confirm the good, and condemn the evil: so I have been with you thrice, which is sufficient to confirm the faith of the godly, & to leave the ungodly without excuse. Again, Rom. 10. 18. we read, But I demand, Have they not heard? No doubt their sound went throughout all the earth, and their words into the ends of the world. Here we see the Apostle alludeth to that Psal. 19 4. which is meant of the day and the night. This is then the allusion, As the day and the night spread over the whole world, so the Apostles were sent to preach over the whole world. Again, Galat. 4. Paul alludeth to Agar and Sarah, in which place he showeth, that as in Abraham's family was the image both of the true Church and malignant Church, the one persecuted of the other: so like should be the estate of the Church continually even unto the end. In like manner the author to the Hebrues useth an allusion, that as God rested the seventh day from the works of the creation: so we also should rest from the works not of sin, as these men would have it, but of our calling. For this Adam should so have done, though he had not sinned, and therefore it is not meant of resting from sin. Thus we see, where the Christian Bee gathereth honey, there the heretical Spider sucketh poison, who affirmeth, that in this life they rest from sin, and here they have their heaven. And thus much for those reasons, which are out of the very words of the Scripture: no● of those arguments which are drawn by consequence out of the Scripture. Their main Of their arguments drawn by consequence out of the Scripture. reason is this, which deceiveth many: That which is graffed in man's nature, whereof the Gentiles were not ignorant, and which continueth to the kingdom of Christ at his second coming is moral▪ and that which was not natural, unknown to the Gentiles, an● lasted but unto the first coming of Christ, was ceremonial: but such was the Sabbath, therefore the Sabbath is a ceremony▪ and not a moral precept. I answer first, that natural and moral, which they make all one, must not be confounded▪ True it is, that our first parents had the law of God written Object. The Sabbath unknown to the Gentiles: ergo, ceremonial. in their hearts, before it was promulgated in the mount: whereunto, as we said, the ceremonies (serving as rudiments for a time, and as appertinances) of the law were adjoined. And albeit the moral law be the explaining of the natural law: yet it doth not follow, that that which is in the moral law, is no more than that which is in the natural law. We know our first father Adam, besides the law of nature, had the Sabbath in express words given him: and although he had the great books of God's works, yet he had the Word and Sacraments also: both which were without his nature, and had them not in his own How the moral and natural law differ. nature. So the things here spoken renew that which was given, besides that which he had by the law of nature. The Gentiles then can no more by the light of nature see the true Sabbath of the Lord, and the time wherein he will be worshipped, than the pure means and manner which the Lord hath appointed for his worship: and therefore both Papists, Heretics & Gentiles, are as well deceived by ignorance in this observation of the fourth Commandment, as they be in the second. Again, I may answer, that in some manner both the second and fourth Commandments are engrafted in man's nature. For never any were found so profane, which would not grant that God ought to be worshipped, and that not only inwardly but outwardly also by means. And the Gentiles by the instinct of nature would acknowledge, that as there was a God to be worshipped, so there should be some time which should be sequestered from other business, and should be bestowed on matters concerning the worship of God. But to discern aright what these means be, wherewith the Lord will be served, and what this time is which the Lord will have for his honour, the Heathen were so far off, that how many nations so many heads, how many heads so many kinds of religion. The Gentiles, whose vain traditions were but disordered imitations of Moses laws, which they had heard of, had indeed their holy days, which not being used in faith by reason of their ignorance of the word, could nothing please God. Yea we may read how strictly and superstitiously the Gentiles kept their holy days: so that with all other they agreed after a sort in this general point, that there should be both appointed means, and certain set times for the worship of God. Again, it is like that the Gentiles were not ignorant of the law of fasting, as may appear by the Ninivits: but how to order it a right to the glory of God, they were altogether ignorant, Rom. 3. 1. Psal. ●47. because they wanted the word. Wherefore herein we count the true glory of Christians to consist that the Lord hath given us the truth, and hath not left us to our own inventions in the means of God's worship: and herein is Christian dignity, that as we have the manner of our religion prescribed of God himself; so we have also the time, which he for that purpose hath himself sanctified. It followeth not them, because the Sabbath is not ingrasfed in man's nature, therefore the Sabbath is not moral, because in truth neither were the laws of the means of God's worship, nor of fasting so engrafted, although in some manner they were. Their reasons by consequence are either from the old Testament, The first objection. or from the new. Their argument from the old Testament is this: We read not, the law of the Sabbath was put in practice before the law was promulgated in mount S●nai: therefore it is not moral but ceremonial▪ This is no good reason, we find it not written, therefore Answer. it was not. For so they may argue against ●asting, and many other things which were used, and yet the practice of them not left in writing Who can disallow of marriage and of spousals? do not the Gentiles, the laws civil, and the Roman law approve them? and yet what record have we left concerning these things in writing before the law? Look into the history of the Kings and judges, in the books of the Chronicles, where you shall find mention made but once of the Sabbath, and we have it once commanded by precept, Gen. 2. 2. and commmended by practice, Exod. 16. 26. in which place the man of God speaketh in the preterperfect tense, Behold how the Lord hath given you the Sabbath. Their The second objection. second reason is drawn from the straightness of the law to be executed (Exod. 35. 2. 3.) on him that gathered sticks, which they say must not be enjoined us. Concerning this, it maketh Answer. no more against the moral observation of this precept, than the other ceremonies did against the other precepts, whereunto they were joined. The jews being in their nonage had rules peculiar to themselves, with these we are not entangled: how beit they had other general commandments, which being common to us with them, appertain still unto us. As for example, to teach our children the commandments of the Lord, appertaineth What things appertain to the jews only, and what to us with them. Kindling of fire on the Sabbath day lawful to us. to us, Deut. 6. 7. but to bind them upon our hands for a sign, & as frontlets between our eyes, appertaineth to the jews: to bury the dead belongeth unto us▪ but to embalm them with spices, who had not so clear a testimony of the resurrection, belongeth to the jews. Is not the law of murder as well enjoy ●ed us, as to the jews? yet we may eat blood, which they could not. We ought to be as temperate as they, yet we may eat the fatness of meat, which was forbidden them. And so in all the commandments the moral observation belongeth to us as well as to them, the ceremonial keeping, to them and not to us. And the same we conclude of this place concerning the fire making on this day. Out of the new Testament they also gather two reasons. First, they say it is not mentioned nor urged so much in the new Testament, as are the other precepts I an answer, this is Out of the Testament. no good reason: but is rather to be returned to the Anabaptists, who reason that the judicial laws are not to be used, because they are not urged. Nay rather look what the holy The first objection. Ghost hath set down more sparingly in the old Testament, he hath more fully & plainly supplied it in the new Testament, and what thing the law containeth more fully, that the Answer. Gospel handleth more sparingly▪ because the Lord in his heavenly wisdom would not trouble us much with one thing. But we know it is named, Matth. 12. and 24. Mar. 2. john. 5. Act. 20. 1. Cor. 16 and 16. Revelat. ●. The second argument is this: The Apostles changed the day, which (say these men) they The second objection. never would have done, had it been moral. I answer, it was never commanded nor appointed what one certain day should be kept among seven, but that there should be observed Answer. a seventh day: which being kept it is sufficient▪ and the law remaineth unviolated. And yet we permit not, that any man at his pleasure should now change this day. For that which the Apostles did, they did not as private men, but as men guided by the spirit of God, they did it for the avoiding of superstition, wherewith the jews had infected it. Again, as the jews used the other day, which is the last day of the week, because it was the 2 day wherein the Lord made all things perfect: so the Apostles changed it into the day of Christ his resurrection, who was the beginner of the new world, on which day we received a more full fruit and possession of all the benefits in Christ his conception, birth, life, and death. Besides, this was the first day of the creating of the world, wherein the Lord drew light out of darkness. Lastly, the holy Ghost is said on this day to come down upon the 3 holy Apostles. So that this day doth fitly put us in mind of our creation to be thankful 4 to God the Father, of our redemption to be thankful to God the Son, and of our sanctification Aspeciall use of the Lords day to remember three great benefits. to be thankful to God the holy Ghost. Now if any can allege more effectual or equal reasons unto these, he may alter the day so it be with the consent of the Church. Wherefore the equity of the law remaining, it is not abrogated▪ Circumcision, as we have showed, is considered two manner of ways, either as the seal of Faith, Rom. 4. or as a sign of that circumcision which we have in Christ made without hands. In this manner considered, it is ceased, as it is a seal of Faith it Change of the day. remaineth, not the same in form and manner, but the same in effect. For although we have not the same help of our Faith, yet we have a help. The jews had Sacraments more in number, but we more excellent in signification. Though we have not many Sacraments and holidays, yet we have two Sacraments, and one day more effectual, than all they were which the jews had. We see therefore in truth no reason as yet, why we should not observe the Sabbath as Moral. Thus having confirmed the doctrine of the Sabbath by the holy Scriptures, and proved Of the observation of the Sabbath. that there is a moral use of the same, as well for us as for the jews; and having answered all the contrary objections, that might seem to make against this doctrine: it followeth now according to our first division, that we should speak of the observation of the Sabbath itself, showing how it is kept, and wherein it is broken. For both these are expressed in the Commandment: wherein is set down the affirmative, to teach how to keep it; and the negative, to show how we break it. First then we will show, how the Sabbath ought to be kept: then afterward, we will declare how it is broken. Where it is said in the beginning of the precept, Remember to keep holic: and in the end thereof, the Lord hallowed the Sabbath: so that it is not simply said, Remember to keep: but to keep holy: neither is it simply mentioned, that the Lord left the seventh day, but blessed the seventh day & hallowed it. How the Sabbath is truly kept. Hereby is insinuated unto us, that in this day we should grow in love towards God, & tender affection to our brethren, we are taught that then we keep the Sabbath aright, when we use it to that end for which it was ordained, that is, when we use in it (as we have before showed) th●se exercises, whereby we may be the more sanctified, and God the more glorified Note. both on this, & in the other days of the week. These exercises be such, as are either private or public. The public exercises are twice at the least to be used every Sabbath, and they be these. First the word read and preached▪ than prayers fervently made with thanksgiving, singing of Psalms, reverend administration of the Sacraments. And first, for reading and preaching of the word, we read, Nehem. 8. 8. And they Reading and preaching. read in the book of the Law of God distinctly, and gave the sense, and caused them to understand the reading. Also we may see this in the practice of the Apostles, Act. 13. vers. 15. And after the lectures of the Law and Prophets, the rulers of the Synagogue, sent unto them, saying: Ye men and brethren, if ye have any word of exhortation for the people, say on. And as the Ministers did read and preach the word, so it was the practice of the Church to hear, as Eccles. 4. vers. 17. Take heed to thy foot, when thou interest into the house of God, and be more near to hear, than to give the sacrifice of fools. And it is said, Nehem. 8. 3. The ears of all the people harkened unto the book of the Law. And concerning praying, thanksgiving, & singing, the Prophet of God useth a vehement exhortation to the Church, Psal. 92. 1. Come (saith he) let us rejoice unto the Lord: let us sing aloud to the rock of our salvation. 2. Let us come before his face with praise: let us sing aloud unto him with Psalms. And Psal. 65. 1. O God, praise waiteth for thee in Zion, etc. Now for the Sacraments generally we are to mark, that as in the time of the law the sacrifices were most used on the Sabbath day: so our Sacraments succeeding the sacrifices are then most to be frequented. As for the supper of the Lord, it appeareth Act. 18. 1. Cor. 11. The great ignorance and carnal security of the people must cause us to be more wary whom we admit to the Sacraments. (as it seemeth) that it was administered every Lord's day, although now adays the ministers may not so do, for the great ignorance & carnal security of people. For the administration of Baptism, although there be no express places of the scriptures showing the practice of it on this day: yet there are many good reasons agreeable to the word, which will prove the same. First, we know Circumcision was used on that day, & therefore Baptism which is come into the place of Circumcision, is to be used on the Sabbath day. Again, Baptism is a public action of faith, whereby a member is to be received into the Church, and therefore the prayers of the whole congregation ought to be made for it: all must be hereby put in mind of the benefits which they have reaped by Baptism, and so make a double profit of their presence hereat. Now seeing old and young, men & women, masters and servants, fathers and children, Baptism. cannot so generally & conveniently meet on the week days, by reason of their callings, as they can on the Lord's day, their business set apart: it seemeth by good reason that the Sabbath is the fittest day for this Sacrament. Again, if the Lord in his infinite wisdom and goodness commanded Circumcision to be used on the eight day, both for the avoiding of superstition, if any tied the grace of God to the outward sign, as also for a sufficient time, wherein the children might gather some strength to the cutting off of their flesh; why were it not a thing requisite, that Baptism should be deferred to the Lords day, both Children dying before Baptism. for the removing of their superstitious opinion, who think the children dying unbaptized to be but damned; and also for the better enabling of the child to be dipped in the water, according to the ancient manner and pure nature of Baptism? Wherefore for these causes Baptism cannot be denied to be a public duty of the Sabbath. Concerning private exercises on the Sabbath, they are either going before the public, or following after, or coming Private exercises on the Sabbath. between. The duties going before are either in examining ourselves, or stirring up of ourselves. The examination of ourselves consisteth partly in surveying our estate past, and partly in considering of our present condition: in surveying our estate past, we are to call to mind either what sins the week before we have committed, to the more humbling of ourselves in prayer: or we must remember, what graces of God in our souls, what benefits of God on ourselves or in our friends we have received, to the better provoking Preparation to observation of the Sabbath. of ourselves to thanksgiving: in considering of our present condition, we are to examine how we stand affected, whatmeasure of faith, repentance and godliness is in us: if there be any special want or occasion of public prayer, we must crave the prayer of the Pastor and congregation: if any peculiar cause of a solemn thanksgiving be offered, we must give the Preacher and people word of it: as also if there be occasion of some want, we are to pray for the Minister that his mouth may be opened, to make some happy and holy supply by the word of it. How requisite this examination is, our civil practices may declare. We see worldly thriving men, if not every day, yet at the lest once in the week they search their books, cast their accounts, confer with their gain their expenses, & make even reckonings, whereby they may see whether they have gained, or whether they have lost, whether they are before hand or come short: and shall not we much more, if not once a day, which were expedient, yet once in the week at the least, call ourselves to a reckoning, examining what hath gone from us, what hath come towards us, how we have gone forward in godly proceedings, or how we have gone backward, that if we have holy increases, Examination. we may give thanks and glory to God; if we come short, we must humble ourselves, and endeavour the week following, to travail with ourselves the more earnestly to recover our former loss. This examination had, we are further to stir up ourselves before we come to the public exercises. This consisteth in reading, meditating and praying, whereby we may provoke a spiritual appetite the more hungerly, desirously, and lovingly to resort to the congregation. How necessary this is, the long and woeful experience of non-proficients in the school of Christ, doth lamentably show. For what is Non proficients in the Church. the cause why in the prayers of the Church we so little profit? What causeth the word to be of so small power with us? whereof cometh it that the Sacraments are of such slender account with us? Is it not because we draw near to the Lord with uncatechised hearts, and uncircumcised ears, without prepared affections, and unschooled senses: so that we come unto, and depart from the house of God with no more profit, than we get at stageplays, where delighting our eyes and ears for a while with the view of the pageants, afterward we vainly depart? If we at any time are to entertain some special friend or stately guests, it is civility to avoid all things noisome, and to procure all things handsome in our houses: and shall we not think it Christianity at such times as the Lord hath made special promise to visit us, and to become our friendly guest, to purge the loathsome affections of the heart, & dispose our souls in some holy order for his entertainment? Are we so diligent to present ourselves on the Sabbath in our best attire, because than we shall come before the whole congregation: and shall we be negligent to attire our souls, seeing we are to appear before God and his Angels? Do we outwardly profess this day to be a more solemn time than any other day of the week: and shall we in inward practice deny the same? Wherefore in this holy preparing of ourselves, we are to imitate the wisdom of worldly men, who having a suit to the Prince, or some noble parsonage, Simile. which hath not that happy success and issue, which was hoped for, by and by begin to call themselves to account, to consider with themselves in what circumstance they failed, whereby less circumspectly, and less advisedly they attempted their enterprise, accusing themselves of folly, and unconsiderate dealing in their cause, whereby, a● woeful experience teacheth them, their request fell to the ground. Unto these men herein we must not be unlike, when in dealing with the Lord we profit not so much by hearing, reading, praying, or any other public exercise, as we should: neither must we stick to reason with ourselves, and to contemn ourselves as faulty, either in omitting something to be done, or committing something to be undone, before we address ourselves to our public duties. Now that this examining and stirring up of ourselves may the better be done, it is requisite To rise early on the Sabbath. (contrary to the long and loathsome practice of the most part of men) that we rise early on the Sabbath day. We see young men will rise early to resort to matiages, to feastings, to go a maying, to ringing of bells, or such like vanities: the Papists will break their sleep, that more timely they may have their Masses, & popish practices: the here tikes also to attend on their vain revelations, will recover sometime by early rising: all which are to our shame, that for holy & heavenly exercises, to serve the Lord in spirit and truth, will redeem no time, whereby the Lord his Sabbath may be the better sanctified: but on the contrary, by bathing our bodies in our beds on that day more than on any other, as persuading ourselves too great a liberty therein, we make it a day of our rest, and not of the Lords rest. The Israelites are said to have risen very early to their idolatry: the Prophets are reported to have stretched out their hands betimes in the morning. Wherefore for shame of the one, for the imitating of the other, let us stir up ourselves more early on the Lord his day, as making the Sabbath our delight, Esay. 58. whereby we may be no less careful to bestow the first fruits of the day and the sweetness of the morning in the pure service of God, than Idolaters in their Idolatry, young men in their vanities, worldly men in their covetousness, & here tikes in their heresies use to do. If we thus shall examine ourselves in our sins committed, & gifts of God received; if we shall humble ourselves for the one, and be thank full for the other; if we shall survey our wants, pray for our pastors, prepare out selves, and use all these exercises in wisdom, and rising early (unless upon some special cause or weakness, which requireth rather our wholly keeping of our beds, than our 2 uprising) let the experience of the after fruits and good increases of the public exercises Exercises after and between the public. speak, and let trial report, if the word be not more precious, our prayers more powerful, our receiving of the Sacraments more effectual, more profitable unto us. Now concerning those exercises which follow after, or come between those public means, they are either for the increase of faith and repentance to make the public means more profitable to us, or the exercises of love, whereby we may show some fruit of the other. The exercises of faith and repentance are reading, comparing of things heard, examining and applying them to ourselves, praying, thanksgiving, and meditating. First, I say, after our public hearing we must privately give ourselves to reading of those things especially, which when we heard, we did not sufficiently understand: also to the comparing of place with place according as they were alleged, to the better trial of the doctrine received, and more establishing of our faith therein. To this end we must use private prayer for a sound judgement & pure affections, that the Lord would vouchsafe to work that upon our affections, which in judgement we have received. Neither must we forget to be thankful, in praising of God & singing of Psalms, for those things, whereby we either see our knowledge to be bettered, or our conscience touched. To these we must join meditation, either about the means of our salvation, or about the works of God: upon the means, as in accounting Meditation. with ourselves, what things being read & preached, chiefly did touch and concern us, what special feelings, & comforts the Lord gave us in our prayers, what increase of faith in God his promises, and of repentance in purposing a new life we had in the Sacraments, that thus we may make a private and peculiar use of the public and general means. About the works of God, partly concerning those properties which are in himself, Meditation concerning Gods works as his mercy, justice, wisdom, truth, power & providence, partly concerning his creatures, and works of his hands, wherein he hath left certain impressions and qualities necessary for our use, & profitable for our instruction. For the former, the practice of the Prophet and duty of all good professors, Psal. 92. doth sufficiently show, that it is one special work of the Sabbath to commend & declare the kindness of the Lord, to rejoice in the works of his hands, to praise his truth and to show forth his righteousness. In which Psalm the man of God protesteth that the works of God are only glorious to the godly, and how the unwise and wicked men cannot consider of God his works, nor discern his judgements, because they measure the condition of men by their present estate, not looking either how God hath dealt before, nor considering how that though the faithful seem to wither, and to be cut down by the wicked, yet they shall grow again and flourish in the Church of God, as the cedars do in mount Lebanon. Now as with the exercise of the word we have the Sacraments to strengthen our faith: so with the meditating of the works of God we are to strengthen ourselves with the beholding of God his creatures, as the heavens and the scope, beauty, and continual course thereof, and the earth, which should have been all as pleasant as the garden of Eden, if Adam had continued in his innocency, whose work as it was by the light of nature to view the creatures of God, so also is it our work by the light of God's grace and holy spirit to do the same. To this end the Prophetical king, Psal. 19 setteth down the exquisite workmanship, proportion, and ornaments of the heavens, saying, The heavens declare the glory of God, and the firmamènt showeth the works of his hands. 2. Day unto day uttereth the same, and night unto night teacheth knowledge. 3. There is no speech nor language, where their voice is not heard. 4. Their line is gone forth through all the earth, and their words into the ends of the world: in them hath he set a tabernacle for the Sun. 5. Which cometh forth as a bridegroom out of his chamber, and rejoiceth like a mighty man to run his race. 6. His going out is from the end of the heaven, and his compass is unto the ends of the same, and none is hid from the heat thereof. The Prophet Esay. chap. 1. 2. 3. saith, Hear, O heavens, and hearken, O earth, etc. The ox knoweth his owner, and the ass his master's crib: but Israel hath not known: my people hath not understanding. In which place we are schooled of insensible creatures, how we should do Consider how obedient in six days the beasts have been unto us, and on the seventh how disobedient we be to God, our duty unto God. Wherefore it is good to consider, how in six days we have had our ●east obedient unto us, and how disobedient we are to the Lord. O God how have thy creatures attended on us, when we speak to them, they heard us, when we did whip them, they followed us, in all our business they attended on us, and yet we have not listened to the calling us by the word, we have not profited by thy chastisements, nor attended upon thy commandments. The stork, saith the Lord by jeremiah the prophet, knoweth his time, but my people knoweth not me. And experience may make us blush to see, how the birds against the stormy winter may convey themselves unto warmer climates until the spring time, and man alone either unsensibly doth not foresee, or unadvisedly will not avoid the perilous times to come. To conclude, Matth. 16. 2. 3. our Saviour Christ reprehendeth the folly of pharisees, saying, When it is evening, ye say, Fair weather: for the sky is red. 3. And in the morning ye say, To day shall be a tempest: for the sky is red and lowering, O hypocrites, ye can discern the face of the sky, and can ye not discern the signs of the times? True it is, that this spiritual use and holy meditation of the creatures of God should be our whole life: howbeit because our distractions in our lawful and ordinary callings will not permit this so fully in respect of our finite nature, we must remember on the Sabbath day to use a recovery, and by Christian diligence to make recompense for our former negligence herein. And in so heavenly a variety, which both by precept and practice we have received of our forefathers for this purpose, we shall much profit and set forward this exercise, if in wisdom of the spirit we endeavour to frame our meditations especially about those things, whereof by reason of our callings, in respect of our countries, in consideration of the season of the year we have most special occasion offered. Now if by reason of some dullness or deadness, by the corruption of nature and secret punishment often incident to the dearest children of God, we cannot so reverently, cheerfully and comfortably To avoid dullness and deadness in the private exercises of the Sabbath, seek to the communion and fellowship of the godly. do these duties required by ourselves alone, we may humbly use the remedy, which by the communion of Saints the Lord in this case hath provided, that so frequenting the holy company of the godly, learned and zealous, unto whom the Lord hath given greater liberty both of graces and of spirit, we may be humbled in regard of our own wants, and take the supply by them & in them, that if we cannot either for ignorance or blockishness read the things heard, compare the places by public ministery received, pray for the fruit of them; if we be not able to refresh ourselves with considering the works of God: then we must attend upon the reading, conferring, and praying, thanksgiving, singing, and meditations of others; that so at the least we may either have our judgements cleared, or our affections better stirred up. Neither must we blush or be abashed to acknowledge our wants unto our brethren, but with all humility earnestly deal with them, and inquire of them, how they can compare and reconcile the places delivered, how they can amplify it by meditation, how they feel their affections renewed, how they can frame a prayer of it, how they can gather of the creatures and works of God some fruitful matter of thanksgiving, that by their godly participation we may have either our ignorance helped, or our infirmities relieved. For undoubtedly this is the cause, why so many do rather in ignorance and deadness bear the Sabbath as a burden, even in that they are ashamed by ask the help of others to bewray their ignorance, or display that corruption of nature, which indeed they see and seel in themselves. Against which worldly and carnal shame we must fight, if ever we will triumph over that endless shame of the wicked, and provoke ourselves by that wholesome and mutual society, which becometh the children of God, either for the increase of spiritual gifts, or for a charitable supporting of the infirmities one of another. And these briefly be the exercises of faith and repentance, whereby we may either stir up ourselves, or be stirred of others. Now it remaineth to entreat of the duties of love, because the Lord his Sabbath is not a day of knowledge alone, but of love; not only of hearing the word by preaching, but Of the duties of love. also of doing the word by practising: and these duties either respect the persons of our brethren, or they concern such things as are about our brethren. The things concerning their people, are either in regard of their souls or of their bodies: the exercises respecting the things that are about them, are either appertaining to their goods, or to their credit. The duties unto the souls of our brethren, are to teach the ignorant, to bring sinners to repentance, to bind up the wounds of them that are afflicted in spirit, to comfort the weak, to strengthen the hands that fall down, and the knees that are ready to faint, to stir up them which be dull, to admonish the unruly, to confirm the faith of them that believe, to encourage them in well-doing, which have begun well, and to rebuke the wilful offenders▪ And though these should be the exercises of every day, yet especially they belong to the Sabbath, wherein we make a supply of the wants, which we have on the week days. The duties of love required to the bodies of our brethren, are the visiting of the sick, the relieving of the imprisoned, the helping of the poor and miserable, the feeding of the hungry, the clothing of the naked, the comforting of the distressed, the bestowing of our goods on them that are needy. In the primitive Church as they did every Sabbath receive the Sacrament, so they laid Collections for the poor on the Sabbath. something down to the use of the poor, which they did both to give some thankful testimony how the Lord the week before had blessed them, as also to show some godly token of their pity to their afflicted brethrens. Concerning the exercises of love towards the credit of our brethren, if we shall hear of any secret reports tending to the discredit of others, we must not only carefully suppress it, but wisely endeavour to recover their former credit. This requireth heavenly wisdom, both to admonish the author of evil reports, as also to signify unto the man evil spoken of, what hazard and shipwreck of his good name is pretended: yet still concealing the person, and urging the report, that if the party be guilty, he may the sooner step out of his sin, the Lord having discharged such To disgrace others by reports. a warning piece against him; or being guiltless, that he rather seek to prove by the rumour, than to pursue the author. But alas, the sin of our age hath not only brought in the ignorance, and banished the practice of this Christian duty: but also which more is, in stead of healing, we would the credit of others, and it is hard to discern whether there are more willing to report evil, or not unwilling to hear evil reports of others. Who Psal. 15, 3. Note. seeth not the common profession of our Sabbath to be a table talking and vain babbling of the infirmities of others, tossing to and fro the credit of our brethren as a tennis ball: and this not only used among brainsick and unstable women, whose tongues labour of some greater infirmity, but also of men, who undiscreetly either set abroach, or draw out to the full measure and past measure the discredit of their neighbours, so that they are so far from saluing such sores, and stopping such breaches, that they launce deeper and road further, than any have done before them. Two things in these duties to be observed. Furthermore, in all these exercises both public and private, both concerning faith, and the duties of love, both with ourselves and with others, two things especially of us must be observed. First, we must at night try our hearts, with what truth, with what care, and with what sincerity we have done these things: because as God abhorreth hypocrisy in every thing, so especially he cannot abide it in his own worship. Secondly, we are to examine ourselves, with what profit either to ourselves or to others, with what comfort, with what increase of good things we have been conversant in these duties, that we rest not in the work wrought, but that we may offer up the fruits of our holy increase in a good conscience to the Lord. The first thing than is to travail with our hearts for sincerity, because though generally all the commandments require spiritual obedience, yet those more peculiarly which immediately do bind us to our God. This we shall do, if we do the duties Sincerity in all duties. of faith faithfully, the exercises of repentance carefully, & the duties of love lovingly. On this manner than may we expostulate with ourselves: Hath the Lords increase of mercy brought me a days increase of holiness? how is my knowledge increased, my affections touched, my faith strengthened, my repentance renewed, the love of the Saints in me confirmed? How did the word prick my heart? how were my affections quickened by prayer? how much was my faith strengthened in the Sacraments? Hath the Sabbath been our delight? are we nearer to God in faith and repentance? are we nearer our brethren in love and benevolence? are we better affected to the glory of God? is sin more grievous unto us, than it hath been? If it be, give God the glory in Christ; if not, let our losses cause us to make some godly recovery in time to come. These things little thought of, is the cause why for the most part and almost generally we rest in the ceremonial use of the Sabbath. Now let us consider a little of the goodness of God in giving so holy a variety of good things, the consideration whereof partly may humble us, and partly comfort us. For in so rich and princely vicissitude, though we do many things, yet some duties private or public, Outward actions without inward affections. with ourselves or with others, may be left undone; if we do the outward actions, we fail in inwerd affections: & this aught to humble us. Howbeit, we may here also suck out some comfort, to the more alluring of us to these holy exercises, in that though we be weary of one exercise, we may refresh ourselves with another: if we profit not by one, we may profit by another: so that if we be altogether void of delight, and reap no profit at all, we cannot but excuse the Lord, & accuse ourselves. For if we cannot thrive in private exercises, we may gain by the public means: if we can find no delight by ourselves, we may join with others; if we cannot profit by reading, we may profit by praying: if not by praying, then by meditating; if not by meditating, then by conferring; if not by conferring, yet by singing; if not by singing, yet by viewing the creatures of God; if not by these, then by teaching, admonishing, and visiting of others; if not herein, by suffering ourselves to be taught, admonished, and instructed of others. Wherefore as in a solemn banquet furnished with divers meats, the weakest stomach not liking one dish, may refresh Simile. itself with another, unless the appetite be altogether gone: so in this heavenly variety the Lord hath provided, that the most weak may comfort his conscience, if not with one spiritual dainty, yet with another, unless it be so sickly, that it is altogether graceless, and void of hope of recovery, which the Lord in his mercy keep from us. And thus having showed what is commanded, let us go forward to those things which are forbidden. The Sabbath (we say) is broken either by general impediments and lets, whereby we How the Sabbath is broken. cannot sanctify the day: or else by those evil fruits, which follow the not keeping of the same. For as there be two things commanded, to wit, rest, and sanctification of the rest: so two things are forbidden, namely, labour and travail, so far as either they hinder the sanctifying of the Sabbath, and the profaning of the Sabbath rest. First of the impediments of sanctifying of the Sabbath, which in their own nature are indifferent, we must know, that as the furtherances of this sanctification are commanded, so the hindrances are forbidden: and as rest is so far commanded, as maketh to the sanctifying of the day▪ so our works are not simply forbidden, but so far forth as they be hindrances to the holy observation of the same. And these be either lawful works, or lawful recreations and pleasures. And therefore, as we say in the Commandment going before, that all vain, Works how far forbidden on the Sabbath. light, usual, and accustomed oaths are forbidden, and yet affirm, that all such oaths are commanded, as are taken up in the defence of God his glory, our brethren's welfare, or in any other cases of weight and importance, when the things must needs be known, and otherwise than by an oath cannot be known; so we say in this precept, all usual affairs on the Sabbath are here forbidden, and we grant, that if these fall out for the glory of God in the preservation of his creatures necessarily to be done; or so, as they may enable us the more to any duties of the Sabbath, than they are not only not forbidden, but also more straightly enjoined us. And therefore as no others creeping in under pretence are allowed, but such as are weighty, likewise we permit no works of pretended necessity, but such as in that they cannot be done the day before, nor the day after, are for the former considerations necessarily required. And whereas the Lord doth not only give leave to draw the Ox or the Ass out of the ditch to preserve their lives, but also to lead them to the water to make their lives more comfortable to them: so we permit not only things needful to The dressing of meats on the Sabbath. the life of man, but also things convenient to the use & comfort of man, as the dressing of convenient meats, whereby a man may be made more cheerful in the duties of sanctification; so that both in using them we refresh & not oppress ourselves, and in preparing them we use the time before, after, or between the public exercise. But as God hath permitted this leave: so we on our parts are to take heed that we abuse not this liberty. For when the Lord is so equal, liberal, and favourable in granting and pardoning our necessity, and furthering our conveniences; he will not doubtless leave unpunished the greedy gaine-feekers, which under the forge of necessity abuse their liberty & his liberality. The lawfulness of which permission is taught us by Christ himself, the faithful interpreter of the law, and that not only by precept, but by practice. For in that he healed the sick, and cured the diseased on the Sabbath, allowing the people on that day to resort unto him, he showeth how things concerning the glory of God are lawful to be done on the Sabbath. And we see in that the law permitted the leading of the ox to the water, how things convenient are not at that time unlawful, so that thy be not abused, or overused. Things forbidden on the Sabbath. This moderation prefixed, let us sift more narrowly the things that are forbidden. These are either the works of our calling, or lawful recreations. The works be such, as either are more usual in the six days, or being but at certain special times in the months or years used less usual. First concerning the works having their ordinary course in the week days, as ploughing, sowing, using of handierafts, and such like, there is no question, and the most profane person will not call them into question, but it is taken as granted, that these works must give place to the worship of God, that men being freed from them may be the more sanctified. And these things are flatly forbidden in the Law and in the Prophets, who would not suffer a burden to be carried on the Sabbath, by which one work they did more secretly point at all the rest. But the words of this commandment are a sufficient demonstration of this matter. Who so then make the Lords day a packing day for their earthly business, either in making it a custom to have their servants follow their callings, or travail in their affairs, or else when they themselves will do that that day, which they will not do at other times, when in spiritual disposing of their business they might provide better, they are profaners of the Sabbath, and shall be judged for contemners of this law. And whatsoever these kinds of professors pretend in word, and brag of knowledge and Christian liberty, they cloak their sin under religion, & draw the curtain of Christian profession to cover the lewdness of their unchristian conversation, and so living as beasts they shall die as beasts, or worse than beasts, in that they shall go to the hells, when the beasts shall go to the earth. It is too too lamentable, that in a Christian commonwealth, where Christ and none before Christ is to be preferred, where the fruit of so many years, teaching this duty, aught to be showed: that men as Heathen, who never knew of the creation of heaven and earth by God, or never heard of the redemption of man by Christ, or never tasted of the sanctifying power of the holy Ghost, nor at any time understood of the mystery of the Trinity; should make no conscience of the Sabbath, but only vouchsafe it worthy of a evil duty. But some will pretend a more usual necessity in certain and peculiar callings, of which, as they say, standeth a further question, as among makers of coal, and iron, Herdsmen, Shepherds, Carriers, Drovers, and traffic men, all which indeed have great and laborious callings: yet must we say, and hold this ground, that in these & like ordinary callings, the ordinance of the Lord doth not hinder the good order of man, but they are so Whether it be hard for some callings to keep the Sabbath. subordinated the one to the other, as if we give to each of them their time and their place, the works of man may be used, and yet the worship of God preferred: because as our callings serve to God's worship, so God's worship sanctifieth our callings. True it is, that the Lord requireth not only the worship of the Sabbath day, but also of other week days either privately at the least, or publicly, if our callings so permit: and howsoever we deny not unto these men some larger liberty on the six days, yet they must not be exempted from the duties of the Sabbath day, which generally is laid upon all men, and especially on these men, whose labours as they are the more troublesome and continual in the week days, so they ought the rather to rest on the Sabbath days. And seeing they will not discharge themselves of the like graces with other men concerning their creation, redemption and sanctification, if they make not a supply on the seventh day for their liberty in the six days, they are inferior to the condition of beasts: for the beasts on that day have their rest, and they have not. Besides in pretending such excuses, they openly bewray their want of spiritual wisdom. For there is no such calling: But if they were as wise to God, as they are politic in increasing their riches, they could tell how to divide their times & seasons for the easing of their bodies, and refreshing of their souls on the Sabbath. And here men are to be charged with looking to their servants. For the commandment is flat and express▪ Of servants. even thou and thy servant. It is not sufficient for men to come to the Church themselves, but they must bring their servants also. The Lord saw how men would be ingenious in deceiving their own souls, by not bringing their charges and families with them to the congregation, who notwithstanding being created, redeemed and sanctified, are as highly indebted to the worship of God as the masters. But let them not beguile themselves, for the blood of their souls shall be required at their hands, who being too lordly and tyrannous governors, make their servants either equal to beasts, or worse than beasts, caring for nothing but for the world, never thinking on hell, whereunto they are hastening. This law doth here also attach Shepherds, and Herdsmen, Bakers and Brewers, which Of shepherds, herdsmen, etc. kind of men if thou hast retained, than art thou charged to bring them to the house of prayer as well as thyself. For God having made them men, would not that thou shouldest use them as beasts for thee; neither must thou abuse his travail to make him like the ox, whereon he tendeth. But worldly wise men will provide by changing of their places, that their business may be done cheerfully: and why then should they provide for the worship of God so carelessly? Again, if Shepherds & Herdsmen can find means to go to fairs and markets▪ if they can pick out time to go visit their friends: why may they not also provide to hear the word of God on the Sabbath day? Well, be not deceived, God is not mocked. Look how a man soweth, so shall he reap. In some places Brewers and Bakers Bakers and Brewers. pretend great necessity. If it be so, than our general rule permitteth a liberty, but yet on this manner: if they cannot dispatch their business on the six days, they should rise betimes on the Lord's day, that they may do all they have to do with as little loss as may be: and if they must needs begin their work against the day next after the Sabbath, let them do it as lately in the evening as they can, that at the public exercises they be not interrupted nor drawn away. Thus much therefore we say, that as we prescribed in the other callings, so for milking of kine, making of beds, and dressing of meats, as for travailers, Bakers and Brewers, that their business, if it be necessary, must be done either early in the morning, or lately in the evening. There are two kinds of calling of more difficulty, the one by sea, the other by land, the Mariners and Posts. one of Mariners, the other of posts. For men being on the Seas, cannot come conveniently to the public places of religion, and in civil matters there are often great necessities and unknown to private men. Concerning the first, we say they are either in necessary affairs, or they are not; if not, they are to be counted as flat breakers of the Sabbath; if they be in their lawful and necessary callings, the times must be so divided, that their bodies may be cased, and their souls refreshed. Howbeit, if the present necessity grow to be more violent, then holds the general rule of things that cannot be done before or after. To this we add, that in some respect, because the Mariners have intermissions by reason of their oft Mariners. changing, there might be means appointed for the worship of God privately. For there be vicissitudes of labouring spent in quaffing, drinking, and sleeping; which leisure they might have as free for the worship of God privately, as any on the land. Besides the proportion of six and seven observed, that they may do some one day in seven, which they should do on the Sabbath itself. For then the Lord accepteth the equity of the law when upon necessity we cannot observe the prescript time of the law. Furthermore, when their Note. ships lie at road and at anchor, when they either are stayed by tempest, or mend their tackling, or wait long at havens for their traffic, than what time hath before been lost, it is now to be redeemed; if it be not at the set times, yet as we said, at some times observing the proportion of the law. Thirdly, if they were as prudent in heavenly things, as politic in earthly, though they cannot so conveniently have access to the public means, yet in the whole company (for fear of pirates they go for stronger fence many together) by a general contribution they might allow a Minister among them. Again, considering that the Mariners are either such as be of the richer fort, or such as be of a meaner condition; we say, that the richer and more wealthy Merchants swim so in their gains, as if they Preachers by sea. have but hearts to pay the tithe of their increase, they may not only conveniently find a Minister in the ship, but also liberally provide for the worship of God on the land. As for the poorer fort▪ if they cannot offer an ox, let them offer a turtle dove; if they cannot offer a dove, let them offer a little fine wheat flower: I mean, if they cannot provide a grave preacher, yet at the least, they may procure some good man to read the holy word of God unto them, to deliver the plain and pure sense of the Scriptures to them, and to help them Simile. in prayer and other holy exercises of religion. For if they can in their several ships maintain a guide skilful in seafaring to conduct them in their navigations, then by a general purse they may far more easily sustain the charges of a teacher, who in great dangers may strengthen & comfort them, in all estates may guide and safeguard them to the haven of heaven. Fiftly, in respect that they have greater blessings on the Seas, receive greater testimonies of God's favour, taste more bountifully of God's power in imminent and fearful dangers, and more liberally have experience of his providence in their marvelous preservation, than their brethren on the land; I think they ought not to be less zealous, but more careful of the worship of God, than others on the land. Though then the prescript form of the law cannot always be used, and yet the proportion of the law may be The profanes of many seafaring men. observed: and seeing God is the Lord of the seas as well as he is the governor of the land, he is no less to be worshipped in the one than in the other▪ & yet the want of this his worship hath distinguished the seafaring men from others by their monstrous profaneness, and brutish irreligiousness. And yet in that this evil is not so general, but that even in that calling there are some that fear the Lord, it is manifest that the fault is not in the calling, which in itself is lawful, but in the corruptions of the persons, who are degenerated into an hellish atheism. Now concerning Posts thus much briefly: Either the Posts travail on the Lord's day Posts: upon necessity, or without necessity. If they go on the necessary affairs of the land, and such as by foreslacking would be more dangerous, and the speedy dispatching of them would be more profitable to the whole body of the realm, the liberty is permitted, and is greater or lesser according to the gravity and slenderness of their affairs: but if they have no necessity, the rule of God his laws take hold on them. Howbeit for the most part subjects are not so precisely to judge of them, because Prince's matters are not known to all men: but they are rather to pray, that both the Prince's heart may be right herein, and that the Lord would move them evermore to use those ways which are most convenient. And thus much generally of the usual works of our calling. It remaineth to speak of those works which have not the ordinary course of the week days, but are nevertheless used at certain set times and seasons, as Fairs in certain months and quarters of the year, as the seeding in the winter and in the spring time, and the harvest in summer & in Autumn. Hereunto we may add special journeys taken in hand not usually, but extraordinarily, & the gathering of Saffron at the time of the year. All which things have their several seasons, and are unnaturally thrust on the Lords own times, howsoever men have pretended a necessity, & flesh and blood hunting after liberty, disputeth to the contrary. First as for Fairs and Markets, which by politic, wise, and worldly men on the Lords Of Fairs & Markets. days are maintained: it argueth the want of godly wisdom where they be used, because without any prejudice to the worship of God they may not conveniently be observed. For if no necessity, profit, nor pleasure could cause the Papists to have their Fairs on their Christmas day, Easter day, holy Thursday, and Corpus Christi day; than it is a shame for us, that in truth and zeal ought to go before them, to defile the Lords day herewith: yea I add, it is intolerable, because a firm statute & civil law enforceth a plain inhibition of all such worldly convents and assemblies on that day. These fairs are for the most part either solemn Marts and of greater continuance, or petty Markets and of less resort: if they be more solemn Markets, than the continuance of the gain in the week days may easily afford the Lord his right on the Sabbath days: if they be the petty Markets, than they are within the compass of seven days, and they may be used on the six days between the Sabbaths, not charging the Lords day with them. Concerning seeding time and harvest, we have heard them on the Sabbath by express Seed time & harvest. words forbidden in Exodus. And here one thing maketh me to marvel, why men plead rather for the liberty of the harvest, than of the seeding time, when the time is alike for the one and for the other, and he that restrained the one, restraineth the other: yea and there is more wisdom and less labour required in the seeding, and there is less heed & more labour used in the reaping time. And yet many think it strange to sow and plow on the Sabbath day, who make no conscience to mow, reap, and cart it on that day. But here to Blindness of men. the commandment let us join the promise. If we be careless to provide for the worship of God, the Lord will ease himself for caring for us. But, if we first seek the kingdom of God, and his righteousness, all these things shall be given unto us. And intruth the necessity of the harvest rather chargeth us with many more duties on the Lord's day, than dischargeth us of any one. First the labour of the six days at that season is so great, as men cannot How we ought more carefully to observe the Sabbath in the harvest than any other time of the year. 1 conveniently give themselves to the worship of God, either publicly or privately, and in that respect especially in that time they are to make conscience of the Sabbath, wherein they must endeavour to make some godly supply for their former defects. Under this we may couch another reason. Although greater possessors have larger liberty in the works of this calling, yet have they servants and cattle, which at harvest time especially labour: 2 for whose good and ease seeing the Lord hath provided in every Sabbath, we cannot without unmercifulness to the creatures, and the controlling of God his ordinance, in these busy times especially, deny our servants and cattle their rest, because they had then most need to cease on the Sabbath day, when they most travail on the week days. Again, experience 3 teacheth us, that if the weather in this quarter of the year be more unseasonable, men are then most ready to unclasp their hold on God's providence by their carnal diffidence. Again on the other side, if the times are more temperate, and the fruits of the earth 4 more abundant, than we securely hide our hearts in the earth, and tying our affections to our enlarged and full fraught barns, we vomit out our surfeiting conceits with the rich man, and say, O my soul take thy rest, thou hast store laid up for many years: and so we bury our souls in the abundance of our increase. But what is it to have a handful of corn, & to gain therewith a vial of the wrath of God? What doth it help, when the Lord either to correct our sins, or make trial of our faith, doth send foul weather, that a man should blot out the print, & rub out the mark of God's work with such contemptuous disobedience? Ought we not rather in such a scarcity, as the Lord appointeth by joel, to erect a new Sabbath in prayer and fasting, than to pull down the old Sabbath by toiling and labouring, that the Lord seeing our repentance, might stay the windows of heaven, and surceasing from his punishment might leave some blessing behind him▪ Now therefore to cure our diffidence, to help our impatience, and to correct our covetousness, as also to witness our subjection to the blessed will of God, the Lord often sendeth this trial in the time of harvest. Again, if according to the largeness of God's liberality we may enlarge our taidour, Simile. if as the Lord reacheth out his benefits to us, we ought to reach out our obedience unto him: at what time of the year do men more abundantly receive God his mercies than now, when the providence of God cometh to the issue, and groweth to a perfect accomplishment; when the earth is ready to travail and to bring forth of her bowels, whatsoever by the blessing of God it hath before received and conceived? And consequently at what time is required of us a greater measure of thanksgiving, and when doth the Lord more deeply charge us with a care of his worship, than when he doth as it were surcharge us with the weight of his benefits? If then either the commandment of God may bind us, or the promise of God touch us, either the toiling of our bodies may pity us, or the distractions of our minds may move us: if either the wants of our souls may enforce us, o● the benefits of God ravish us, we shall confess, that though at all times carefully, yet at this time of the year most carefully and specially we should provide for the worship of God, the refreshing of our souls, & the relieving of our bodies. Besides, if the calling of justice, which for the worthiness of it is more necessary; if the tilling of ground, which is a thing more needful, on this day stoop and surcease, to give place to the worship of God; then reaping and carting, for which neither dignity nor necessity can so well be pretended, must needs cease: and better it is that man should reap somewhat less of his private gain, than that so deep a wound should be stricken into the sides of Gods public glory: and more convenient it is that a few should smart, than a great many should be offended. And yet true it is, that our axiom of necessity hath it virtue as well at this time, as at another. Howbeit, I hope, I need not here put you in mind of the distinction of necessity present Double necessity. and necessity imminent, the one granted, the other denied. A present need requireth a present help, as an house being fired, our aid forthwith is required: for that God in this case hath subordinated us as his Bailiefes and Lieutenants for the preservation of his creatures. But, if we presuppose and forecast dangers to come, God maketh men's doings dote, and infatuateth their devices, for that seeing he openeth & shutteth the windows of heaven, and the closerts of water, seeing he can make the heavens as brass, and the earth as iron, and sendeth the first and the latter rain: so these things are not in our hands, but in the Lord's power, who either proveth their faith, or punisheth our sins, and trieth us whether we will serve him more sparingly when he punisheth us, or more securely when he spareth us. The other question following is of gathering a saffron. If men be wise and provident to Of gathering Saffron. serve God, the Saffron grounds, I think, may also be so kept, as that there will be no such loss as worldly men pretend. But if the nature of it be such, as some do affirm, that on that day it perisheth, if it be ungathered, on which day it cometh forth; then I do think, that by the law of necessity this thing happening, it may be gathered on the Sabbath: yet with these conditions, that as many gather as can conveniently be gotten, that no public exercise of the worship of God be omitted, that their minds be holy and spiritually occupied that gather it. Now if some will object, that there is somewhat in the order of nature, which fighteth with the ordinance of this law: I answer, for as much as this thing cometh on the Lord's day but seldom times, that therefore it is not a thing ordinary, but as a work of necessity. Now to fold up this question, we required in gathering that we should be spiritually minded, which they may show in giving it a mark of separation, that is, that they bestow it on the poorer, if the be of they more wealthy sort: if they be of meaner condition, yet they may impart something to their more needy brethren, as testifying thereby that they seek not their gain, but the glory of God. It remaineth briefly and in a word to speak of travailing, which if it be ordinary and Of traveling. usual, is in no case lawful: but if it be extraordinary and necessary, as often it happeneth to Lawyers, or Physicians, the according to the necessity it is more or less permitted. We see that many Papists will not stir out on their Saints days, whereby is detected the want of our spiritual love, which make no conscience to cease on the Lord's day. And so the religion devised by man findeth better entertainment & a further practice, than that which was ordained by God. If any man object the loss of his living, if he should not labour on this day, I oppose against that the loss of God his glory, and that with his interrogatory, whether the miserable pelf of man should not give room to the immortal glory of God. And experience confirmeth the truth of God's word, that in vain men rise early, and so late take their rest, in vain they build and take so great pains, when the Lord denieth the blessing. And what were it to be rich by policy, and poor by God his displeasure? What though the bag be heavy, and their consciences troubled? What if they be rich with men, and poor with God? Again, who is it that so disposed of his journeys and his affairs? so as some making conscience of their Sabbath, are in their journeys in one day better prospered, in their affairs in one hour more furthered, than many others contemning the ordinance of God are in many hours, and in many days? Who directeth men to be provident in their sales and bargainings? Who besotteth and infatuateth others? Who sendeth a man (that not for a simple desire of gain, but for a single care to walk in his calling, useth the trade of buying and selling) more chapmen in one hour, than another man hath in an whole day, whose heart is inflamed, whose eyes are enkindled with loving gain, and looking for profit howsoever it come by hook or by crook? Men ascribe this to chance, and so they oft by the just judgement of God receive a blank, that is, trusting to the blind world they receive not so much gain, as will acquit their charges. Can men travail day and night by sea and by land, and that for a thing transitory, and will they reach out no hours for the defence of God his worship; Do they fear thieves, if they enlarge their journey for the keeping of a good conscience; & are they not afraid of thieves, when for their worldly affections they can travail early and late? Because herein the terror of their own consciences will preach more forcibly to them, than I can speak, I will leave them to that practice of the man of God, which is used Nehem. 12, And thus having spoken of the works of our callings, now we are to speak of the Of the works of our pleasure●. works of our pleasures. Concerning the lawful recreations of this life, which Christianity doth permit and not forbid (for of unlawful pleasures being always out of season, and especially on the Sabbath, we have nothing to say) whether they may have place and time on the Lord's day or no, here is the question. In this part of the treatise, I say, we do not speak of profane & idle pleasures, but of them which bring some further use after they be used, & which are permitted by the word of God, so measure in them may be used, and they be sanctified unto us by the word and by prayer. And yet even for these we dare not give the time consecrated to God, unto playing and pleasures. Neither are we curiously to frame any exquisite division in this matter, but first we will consider of the feasts and banquets accustomed on this day, and afterward of other recreations and exercises at that time frequented and used, which though in their time, place and persons they are not unlawful, yet at this time on the Lord's day we deny them to be lawful. As for feasts, we may Of feasting and banqueting. part them into Love feasts, Church feasts, & sumptuous feasts, which carry with them some further expenses and larger liberality, as are those which are used at marriages, at the admitting of men into their civil offices, or else are taken up for some special benefits received, or some extraordinary judgements removed, or some other causes like unto these, as when men carrying some port and countenance in the common wealth, according to their degrees and callings, at some times do ordain. Touching these solemn and sumptuous feasts, thus much we affirm briefly. Such as on the Lord's day institute such solemnities, and stuff every office, and bombast every corner of the house with men and women, are to be admonished duly to consider of that, which is reported of David both in the history of the Kings, and in the book of the Chronicles, ●▪ Sam. 22. 25. who having a vain desire and superfluous appetite, would not defer, but longed to taste of the water of the well of Bethlehem a well fenced city, and from whence water could not be conveyed by hand, without some jeopardy to them that fetched it. Wherefore three of his most worthy men have this business assigned them, to the compassing whereof their lives were hazarded. At their return, grace making his after fruits better than the former, after better deliberation used, he powered forth the water on the ground, saying, God forbid that I should drink the blood or the lives of these three men: showing thereby both his offence in sending them, & the free mercy of God in saving them. Wherefore for as much as these pompous preparations cannot conveniently be used on the Sabbath without the hazard of men's souls (though the Lord in mercy may save their souls) as in that divers offices in great families require divers persons to perform divers duties, and so that which is a day of rest, is made a day of toiling. The equity of the not kindling of a fire must bind Christians, although the sanction doth not constrain them: whereas the Israelites of an inch of liberty would take an ell, for a childish instruction this thing was restrained them. And although we have a further liberty to kindle a fire, for as much as we are in colder countries than the Israelites were, yet the equity of the law must teach us, that we ought not to turn this liberty to be servant of our wanton desires, or to foster carnal licentiousness, and hinder the worship of God. If it be demanded whether this day be fit for marriage or no: I answer, it is, because on Objection. that day as it is a day of rejoicing, there is a more lawful liberty of speech, and a more liberal use of cheerful behaviour. Howbeit, let them not on that day, if they marry, make their solemn cheer: but seeing they may have a convenient company some other day, let them either both marry and feast some other day, or marry on the Lord's day, & feast another. And if it be demanded, whether Love feasts may be kept on this day or no; I an swear, there is difference between love-feasts and solemn feasts. And if men were as wiseas they were in the times of Popery, they would be politic to find out some means to, provide for the glory of God, and yet not altogether neglect the convenient furniture for their table. I am not to appoint, neither do I undertake to prescribe how meat should be prepared, or how offices should be divided: yet by experience I can give testimony of some who for their religion bear credit in the Church, and for their authority carry some countenance in common wealth, and yet on the Lord's day have their tables both Christianly and worshipfully furnished without any hindrance of the worship of God at all, notwithstanding the number of their daily retinue & ordinary family is great. It is one thing to provide feasts of entertainment more than competent, and another thing to use love-feasts nothing less than is convenient, the one oppressing and disabling us to holy exercises, the other refreshing and enabling us to the duties of religion. Now concerning the exercises & pleasures of the body, leaving all vain pastimes at all Of pastimes and recreations. times unlawful, but most especially on the Sabbath, and to speak of such recreations, as in themselves are lawful, and may lawfully be used of the children of God in their time and place; as those of shooting, training up of soldiers, and such like, all which their pleasures carry a profit either present or in time to come, to the Church or commonwealth; we deny not simply then their places, but think them convenient, and commendable with the testimony of the holy Ghost: 2. Sam. 1. where jonathan is commended of David for his shooting. Howbeit, the Sabbath day is no fit time for these uses, which we If travel be forbidden in seed time and harvest, much more pleasures all the year long. will show briefly. First we must know, that the Lord having forbidden the works of our ordinary calling, which carry with them a more special promise of profit and warrant of reward in their time, forbiddeth also lawful pleasures: because if the use of those be forbidden, being lawful and necessary for the upholding and maintaining of man's life, than these things not so needful, though convenient for recreation, are much more inhibited. And this we shall see more plainly, if we remember that rest is so far commanded, as it is an help and furtherance to sanctification, and labour so far is forbidden, as it is an impediment of the same. In regard whereof, if pleasures be no less lets and impediments to the hallowing of the Sabbath, than bodily and ordinary labours; then pleasures have no more liberty on the Lord's day, than our outward works. Furthermore, we must be circumspect not to rest in any drowsy or sleepy security of the flesh: but in what measure soever we detract from the ordinary works of our calling, in that proportion must we add to the sanctification of the day: not much unlike to good Christians, who bestow on their souls whatsoever they take from their bodies. Which wisdom and diligence though we use most carefully, yet for as much as we shall leave as many duties unperformed, as we shall have performed, I see not what leisure we can lawfully lend to recreations. If any carnal professor shall press this thing more vehemently, me thinketh he may blush at the defence of it, seeing this kind of keeping holy days in pleasures and playing, was used even of the Heathen, who sat down to eat and drink, and rose up to play: first balacing their bellies with feasts, & then refreshing themselves with play. Wherefore as we now deny Church feasts as imitations of the Heathen: so we deny holiday plays, as remnants of ancient profaneness. But if it be here objected, that the jews had their solemn feasts, musical instruments, and exercises of pleasure, yet the men always by themselves, and the other sex by themselves; not with that monstrous mixture of men and women, which is a chief sin and arch-enemy to religion of our age, and that with holy Psalms made by David and Moses, not with vain minstrelsy used of profane Atheists: I answer, as Paul speaketh 1. Corinth. 13. of his own person, that they being as children spoke as children, they understood as children, they thought as children, being but in the rudiments: but we becoming men, must put away childish things. Again, the superstition of the Papists checketh this abuse, who would admit none outward exercises on their Easter, Whitsuntide, and The unclean sin of dancing. holy Thursday, at what times they thought a bird would scarcely build her nest. Did not the Papists break their superstitious holidays, and shall we so profanely pollute the Lord his Sabbath? Our Easter day, our Ascension day, our Whitsuntide is every Lord's day: and therefore we ought to make a special care of sanctifying of this day. What shall I say of the zeal of worldlings, which may control by contraries the security of our sins? For all worldly men seek never for pleasure, whilst profit doth drop; as we may see in them that live on Fairs and Markets, as Chapmen and Inholders. So long as they hope to gain a penny, how wait they, how diligent are they, how little play they, how busy are they? And why? Forsooth it is their harvest, it is their market, which (say they) they must attend upon whilst occasion lasteth. Behold the policy & painfulness of the world may teach us, what we ought to do for our souls. Is not the Sabbath the harvest time and market day for the soul, wherein we should gather in whilst the Sun shineth, wherein we we should be very diligent, whilst our gain is promised, wherein we must provide for a living and maintenance, and lay up store, laying all pleasure aside until the time to come? And to return to the Papists, what posting Priests, what mumbled mas●es, what hunting prayers, what hasty service had they, when any other solemnity should be used? What Esai. 58. then, will some say, no use of recreations? I do not simply deny profitable exercises, but what shall we do with them on the Lord's day? If all our delight were in the Sabbath, if all our springs were in it, if we made it our chiefest joy, what place should or ought to be left to such carnal delights, to such fleshly pleasures? If any shall object, that it was not a necessity Objection. to lead the ox to the water, and yet it was lawful, and therefore things convenient in some cases permitted: men have the use of pleasures convenient. I answer, that Answer. the ox so led to water, is not to play and frisk on that day, because that may without detriment be deferred, and the other cannot: and the pleasures convenient, as eating and drinking moderately, may on that day be used, in that without them followeth some detriment, & yet we permit not to play, which is a thing that without hurt may be for borne on that day for God's sake, if without hurt we can forbear it an whole week for the world's sake. To be short, spiritual wisdom ma provide both for the Lord his worship, for our callings, & for the laws. And like as in regard of inconvenience, the politic laws restrain bowling in some men, not that in itself it is merely unlawful, but that for all estates for certain causes it is not convenient, in that they would detain some from their callings: from which if they should rest, they should incur both the loss of better things, the misspending of time, and hindrance of their honest gain. In which respect of hindering better things, we deny playing on the Lord's day. Yet there may remain a question, whether sick persons may have their exercises on Sick people. this day, or no? We answer, if they be extremely sick, it is a time of praying, and not of playing, according to the axiom of james, chap 5. If they be not so dangerously sick, they need i● not: for if they can bu●ie their hearts, hands, bodies and minds about playing, than their late visitation and the fruit of it should rather cause them to refresh themselves with reading, singing, or a more liberal exercise of conferring with them that be godly. And to knit up this part, let us remember in the former objection drawn from the law of the Realm, that the civil law doth not so much permit the liberty, which good men know to use well, as it doth restrain the licentiousness, which evil men use badly: because better it is that good men should want their liberty, which they may do, than evil men should be confirmed in their licentiousness, which they ought not to do: so that evil men may be made good, and good men are nothing hurt. And because love asketh not her own, but is content for the good of others to depart from it own liberty, though we could (which indeed we cannot) use recreation without the hindrance of God his worship; yet we should not use it being a grief to the godly, an offence to the weak ones, a matter of rejoicing to the ungodly. It remaineth in the last place to show, how the Sabbath is profaned either in thought, How the Sabbath is profaned in thought, word, etc. The difference between the not sanctifying and profaning of the Sabbath. in word, or in deed. For there is a difference between the not sanctifying, and the plain profaning of the Sabbath, in that the one is not altogether desirous to break it, the either hath no desire at all to keep it. Neither is the Sabbath only broken by profaneness, but also by idle works, and not careful keeping of it Some profane the Sabbath by corrupt judgement, as Heretics: some by a corrupt life, as carnal professors; the one a high malice of Satan, the other a dangerous deceit o● the devil. When men too worldly minded, make the Lords day a day of riddance, a packing day, a counting day to make odds even with all men, but even things odd with God. And it is the lamentable sin of our age, to press the Lords ordinance & appointed day with all relics of law matters; with the dregs of ancient quarrels, or new broached brawlings, with posting to justices; not to be reconciled, but to be avenged, not to finish, but to re●iue controversies, and to ●ub old injuries until they bleed: so as that day that is sanctified & ordained for love, is a day of hatred; of a day of reconciliation, it is made a day of dissension; and this cannot but proceed from a profane stock. Others as seeming more favourable, though they make not this day a time of pampering of the flesh (which is a time of purging the flesh) yet they make it a day of palpable darkness, which should be a day of bright shining light: by hunting Profanation of the Sabbath. of bears, by haunting of plays, and such like, that if they begin the day in the spirit, they w●●l end in the flesh, receiving some good motions in the morning▪ they bury them in the evening, and giving the Lord the forenoon, they recompense the devil with the afternoon. Yea in some place the Lords day is the devils day, being fraught with so many frays, stained with such filthy fornication, and burdened with the sins which their ordinary callings on the week days spue●out, in that on those days they cannot be frequented for want o● company. Now whether we speak of the not sanctifying, or of the Thought. profaning of the day, we affirm the Sabbath to be broken in thought, word and deed. For the whole law being spiritual, Rom. 7. and this being a principal part of that law, it must needs be that this precept, as well as the rest, taketh up as well the inner as the outward man. Besides, it is a general rule in the law, that whatsoever is unlawful to be done, the same is unlawful to be thought or spoken of: and look in what measure the wicked actions of men are forbidden, in the same manner is the wicked affection and communication Word. forbidden also. Many have notwithstanding made such proceedings in sin, that when they should reckon with their souls, they reckon with their servants, and when they should make even with their consciences, they strike even with their chapmen, and yet persuade themselves of small breach of the Sabbath, because (as they say) they do but speak a little with their tongue, and scribble with their pens. Then we must know, that as what we may do, that we may talk of: so what we may not do, that may we not talk of. Wherefore laying aside our filthy songs, our table talk of worldly matters, our carnal devices and worldly compasses, which we are fetching in our thoughts, whilst we sit in the congregation, our privy discourses of our success in our callings, and our politic disposing The nourishing and harbouring of evil thoughts in our hearts on the Sabbath will deprive us of all fruit of God's worship. of our week following; all which shut out of the doors better things, and overquel the vigour of good things. Wherefore as the nourishing of ill thoughts is at all times unseasonable: so to harbour them on this day is most abominable. Many will temper their tongues, and stay their hands, but yet will give some liberty to their hearts: as though the Lord condemned not as well the hypocrisy of the one, as the wickedness of the other. Now we must remember to every general point to join our particular practice, that we may obtain the blessings laid up for the obedient, and avoid the curses laid up for the disobedient: which the Lord assist us in, for Christ his sake our Lord and only Saviour. Amen. FINIS. NOTES OF OUR SALVATION. LIkewise these be true notes of our salvation, when we search the Scriptures, in them to find Christ, and in him eternal life, as men search for silver and gold, Proverb. 2. 4. 2 When we esteem the word of God more than our appointed food, job. chap. 23. vers. 12. and covet so to be fed with it that we may grow thereby, 1. Pet. 2. ver. 1. 2. 3. 3 When we are swift to hear, slow to speak, and slow to wrath, laying apart all mailciousnesse, and the excrements of sin, and receive with meekness the word that is grafted into us, that it may save our souls, I am. 1. vers. 21. and obey from the heart unto the form of doctrine whereunto we are delivered. Rom. 6. 17. 4. When we meditate in it day and night, josua 1. Psalm 1. 2. desiring that all our actions, words and thoughts may be directed by it. Psal 1. and 119. 5 If we long after the holy assemblies, Psal. 84. Psal. 122. 1. and make the Sabbath our delight, Esay. 58. 6 When the Ministers are most dear unto us, Act. 10. 16. Rom. 10. 15. and we most joyfully minister unto them in all our goods, Gal. 6. The necessity of an upright heart is thus by these consequents thereof proved. 1 WIthout it we cannot assure ourselves to be justified and sanctified in Christ jesus, Psal. 32. 2. Heb. 10. 22. 2 Without it we cannot assure ourselves, that we have truly repent us of our sins, joel. 2. 12. Ezech. 18. 22. 23. 3 Without it we cannot assure ourselves that our ways do please God, Psalm 119. vers. 1. 5. 10. 11. 80. 4 Without it we cannot hear God's word fruitfully, Luk. 8. vers. 12. 16. 5 Without it we cannot pray unto God acceptably. 1. Tim. 2. 8. Psalm. 119 58. and 145. and 66. 18. 6 Without it we cannot be assured that we are truly baptised. 1. Pet. 3. 21. Matth. 3▪ 8. Rome 2 29. 7 Without it we cannot receive the Sacrament of the Lords Supper to our comfort. 2. Chron. 30. 18. 19 Psal 4▪ 45. 8 Without it we cannot fast Dan▪ 10. 12. 9 Without it we cannot worship God at all truly. 1. joh. 4. 24. Esay. 29. 13. Psalm. 15. 2. Psalm 24 4. 10 Without it we shall never see God. Matth. 5. 8. Blessed are the pure in heart, for they shall see God. Psal. 15, 2. and 24. 4. 11 Without it we shall never receive blessing from God, but look for confusion and destruction. Psal. 125. vers. 4. 5. Psal 119. vers. 6. and Psal. 80 Psal. 7. vers. 10. Notes of a true and upright heart. 1 WHen we are persuaded that God the Father, by the blood of jesus Christ, and the working of the holy spirit doth cleanse us from our sins. 2 When we are persuaded that the spirit proceeding from the Father and the Son, doth by the word thus cleanse us, and therefore make conscience of all things in the said word, without respect unto man's advice, counsel or commandment, without the same or contrary to the same word of God▪ Respecting, I say, all the Commandments of God, without preferring one before another, labouring to know them, if we do not: and if we do, to do after them according to the measure of grace we have received. 3 When we are truly desirous, and labour to avoid all the outward occasions which might either bring on, foster, or bring us back to any sin we have fallen into, or may fall into hereafter. 4 When we mourn for the very first motions of sin whereunto we have yielded, or we fear we may yield unto hereafter. 5 When we are desirous and labour to use all and every of those means, which God hath ordained in his word to bring us unto purity of heart. 6 When we do all those former things as well secretly by ourselves, as before others. 7 When in doing these things we simply and singly seek to approve ourselves unto God, without either looking for praise or profit, rebuke or loss from men, not seeking chiefly these outward things at God's hands: but principally his kingdom and the righteousness thereof. Matth. 6. FINIS. A PROFITABLE TREATISE CONTAINING A DIRECTION FOR THE READING AND UNDERSTANDING OF THE HOLY SCRIPTURES: BY MASTER Greeneham. THose things which God hath joined together, no man may sever a sunder. Therefore preaching and reading of the holy Scriptures being of God joined together in the work of our salvation, may not be severed asunder. In all Sciences, Arts and Trades, teachers and masters are requisite ordinarily for the sound learning and practising of them: we must be persuaded much more that it is necessary to have guides to go before us in the way to salvation. That preaching is the most principal means to increase Preaching Gods ordinary means to salvation. and beget faith and repentance in God's people, must be granted, Deuteron. 18. 18. 33. 10. Leuit. 10. 11. Mal. 2. 6. 7. 2. Chron. 36. 15. Esay. 50. 5. 57 8. 53. 1. 55. 10. 11. 57 19 58. 1. 61. 1. 62. 15. 6. 7. Mat. 13. 3. 28. 19 20. Ephes. 4. 11. 12. 13. 14 Rome, 10. 14. 15. 1. Cor. 1. 21. 1. Pet. 1. 23. 25. And where this ordinary means of salvation faileth, the people for the most part perish: Prou. 29. 18. Hos. 4. 6. 2. Chro. 15. 13. Esay. 56 9 Matth. 15. 14 Luk. 11. 52. But that the reading of the Scriptures publicly in the Church of God, and privately by ourselves, is a special and ordinary mean, if not to beget, yet to increase Reading of the Scriptures publicly in the Church. faith in us, it is likewise proved, Deut. 6. 6 11. 18. Psal. 1. 2. joh. 5. 39 Mat. 14. 15. Rom. 15 14. 2. Pet. 1. 19 Nehem. 88 Act. 13. 15. 15. 21. The manifold fruit which comes of the reading of the Scriptures prove the same. Reading rather establisheth than derogateth from preaching▪ for none can be profitable hearers of preaching, that have not been trained up in reading the Scriptures, or hearing them read. Many inconveniences come from the neglect of reading, as that the people cannot tell when a sentence is alleged out of the Canonical Scriptures, when out of the Apocrypha, when out of the Scriptures, when out of other writers, that they cannot discern when he speaketh his own, or a sentence of the Scripture. Again, reading helpeth men's judgements, memories and affections, but especially it serveth for the confirmation of our faith: which may be proved by the example of the men of Beroea, Act. 17. 13. It serveth to discern the spirits of men, 1. joh. 4. to make sounder confession of our faith, to stop the mouths of our adversaries, and to answer the temptations of Satan and the wicked. But because men sin, not only in neglect of hearing and reading, but also in hearing and reading amiss: therefore the properties of reverent & faithful reading and hearing, are to be set down, which are these that follow: they be eight in number. 1. Diligence. 2. Wisdom. 3. Preparation. 4. Meditation. 5. Conference. 6. Faith. 7. Practice. 8. Prayer. The three first go before reading and preaching. The four next come after them. The last must go before, and be with them, and come after them. 1 If diligence be necessary in reading profane authors, then much more in reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the Scriptures. Diligence maketh a rough way plain and easy, and of good taste, which otherwise is hard and unfavourie. In our diligence we must keep an even course, and not to be like those who upon some sudden good motion, or by reason of some good company, or by reason of some good action draw near, or for fear of danger, etc. read for a time, and soon after give over again. Read Prou. 2. 12. Matth. 13. 54. 2 With diligence must be joined wisdom, which is in choice of Matter. Order. Time. For want of wisdom in the matter they read, many sin in studying other books Matter. before the Scriptures, and in the Scriptures in searching things not revealed, and pretermitting things revealed, as john and james sought who should sit at Christ's right hand, and left hand: but they sought not to come thither. And the Disciples said, Act. 1. Wilt thou at this time restore the kingdom to Israel? not ask the means to come to the kingdom of heaven. And in things revealed many will curiously and busily search for things not profitable, as genealogies, and caresly neglect the things that are to be searched. And some ignorant how to reform themselves, will be talking of reforming the Church. And if the Preacher must give milk to the weak, and stronger meat to the stronger Christians: if he must thus apply his doctrine to the hearers, then much more the hearers themselves must apply their own reading to their own capacities. Wisdom is in order: as that men must be first grounded in the principal points of Order. doctrine: first we must lay the foundation and build upon the same: also we must keep an order in our readings, and not be now in this place, now in another: for order is the best help for memory and understanding: he that readeth little after a good manner, profiteth more than he that readeth much otherwise: as he that ●impeth in the way, doth better Simile. than he that runneth in another way, or out of the way. Therefore for want of order many read much, but profit little. Wisdom must be used in discerning the times: for we must not read always, and Time. do nothing else, as some offending in the one extreme, are after driven by Satan to the other. The Sabbath is wholly to be spent in such exercises: on other days, in the morning, at noon, and in the evening, that is, when we may redeem the day from the works of our calling, as David and Daniel did pray at these three times, under which is contained all the worship of God. We must do as much as we can every day, and no day Nulla dies sine linea. must pass without a line. God hath made every thing beautiful in his time, Ecclesiast. 3. verse 11. 3 Preparation followeth: If any man go away without any profit, and either understandeth not, or understandeth amiss, want of preparation is the cause. Preparation is 1 In fear of God his Majesty. 2 In faith in jesus Christ. 3 In a good and honest heart, with a greedy desire to eat up God's word. In all apparitions God always sent fear before, as his apparitor, it engendereth teachableness, Fear. and meekness of mind, as we see in Isaac, who (as it is said) feared, and then he said, I have blessed jacob, and he shall be blessed. We see it also in the woman of Samaria, joh. 4. 7. and in the men Act. 2. From want of this reverent fear, cometh all checking of God his word, and that men dare be so bold with it: but they that fear will be swift to hear, and slow to speak, james. 1. 19 and will lay up his word in their heart, with the Virgin Mary. Though they understand it not, though they kick at the word and spurn against it, yet if God once teach them with his fear, then will they acknowledge it to be the blessed word of God. Fear cometh upon men sometime they know not how: and if then they go to God, they shall find some excellent blessing, either in having their understanding enlightened, or some good affections put into them. This fear is in respect of God his Majesty and our own corruption, to correct the pride of reason, and to control our affections: and experience will show, that when our reason and affections are tamed by misery, calamity, sickness, and inward grief, than we are very teachable. And when men err, than the pride of their reason is punished, as in heretics How to attain a cl●●re understanding, sound judgement, and good affections. 1. Cor. 2. and profane persons▪ Contrarily, God his good spirit resteth upon the humble to clear their understandings: but they first crucify their understanding and affections, and offer them up in a sacrifice to God. Faith in Christ is the second thing in this preparation, we must bring that with us when we come to read, looking on him as on the Messiah, that must teach us all things: he is the Lion of the tribe of juda, to whom it is given to open the book of God. He opened the hearts of the Disciples going to Emaus. Preachers build hay and stubble, because they do not only glory in him, but do seek credit and preferment by preaching themselves. All heretics differ among themselves, yet they all agree in this that they e●●e from jesus Christ. A heart prepared to learn is required, Pro. 17. 16. Wherefore is there a price in the heart Good heart. of a fool to get wisdom, and he hath no heart▪ Our Lord jesus Christ saith, that those that brought forth fruit (when they had heard) some thirty, some sixty, some an hundred fold, they were such as received the word with a good and honest heart, Luc. 8. Here saith a godly and learned man, men are shut out because they come without a heart Now follow the properties that must follow our readings: Whereof the first is meditation, the want of which makes men depart without fruit, though they read or heat diligently. Meditation makes that which we have read to be our own. He is blessed which meaitates in the law, day and night. Psal. 1. 2. Meditation is either of the Mind and understanding. Heart and affections. Meditation of the understanding, is when reason discourseth of things read, or heard, Meditation. which the wise of the Heathen call, the refining of judgement, the life of learning. They that want this, how much soever they have heard or read, yet shall they never have sound and settled judgement. And this is one cause why it is said, that the greatest Clerks are not the wisest men. Meditation of the affections, is when having a thing in judgement, we ever digest it and make it work upon our affections. It is continual searching of ourselves, and labouring to lay up all things in the treasures of our hearts. The other will go away except this be joined with it: for judgement will away except we frame our affections unto it. Meditation in judgement goeth before: then this must follow, that we may be sound in judgement before we either fear or cheer up our hearts, lest we have false fears or False fears and false joys. false joys. Many are of sound judgement, and yet have not their hearts purged and touched: they can give counsel to others, but cannot follow it themselves, because they join not affection with judgement. Meditation without reading is erroneous, and reading without meditation is barren. The next thing is conference. In natural things man standeth in need of help, then 2. Conferennce. much more in spiritual things he standeth in need of others. And as iron sharpeneth iron: so one friend another, Pro. 27. And as two eyes see more, two ears hear more▪ and two hands can do more than one, so this is a special communion of Saints, & God hath promised, that when two or three are gathered together in his name, that he will be present with them by his spirit, as he was corporally with his Disciples going to Emaus. Conference is either with Ministers of God. Our equals. Or others. This rule must be kept, that conference with our equals must be of those things which we heard of our Ministers, as it must be kept also in meditation, which is a conference with ourselves. We must for a time like babes hang at the mouths of the Ministers, because we cannot run before we go: nay we cannot go without a leader. No man may presume to understand above that which is meet to understand, but labour to understand according to the measure of sobriety, as God hath dealt to every one the measure of faith: and when they have laid the foundation, then build the walls and pillars. The Eunuch would not interpret the word without a guide, but he laid it up in his heart, as the Virgin Mary did. For want of true humility conference is slandered, because it is used after an evil manner, as before they be surely grounded in principal points of religion, to talk of other matters above their capacity and knowledge. Secondly, we must come in love without anger, envy, or desire of victory: therefore in conference we must use the preparation spoken of before: the want of which maketh much ●anglings and wranglings in company. Lastly, we must procure things honest before men, that it may be done wisely, without confusion and destruction: and not by too great a multitude, that we may afford our doings before men; not with the doors shut, lest any man should hear. This is the difference between the conference of the godly and religious, and the conuen●cles of Heretics. The next thing is faith: The word must be mixed with faith: Heb. 42. The word which 3. Faith. they hear a profited them nothing, because it was not mixed with faith. But all have not faith: therefore the Prophet Esay said, Lord who will believe our report? And Luke 18. 18. Suppose ye that the Son of man when he cometh shall find faith on the earth? All the former must be used to refine faith: for as gold before it be pure is seven fold tried in the fire, so faith which is much more precious than gold, must go through all these means. Faith here is an increase of all that in * preparation. A Merchant must have something Supra. Of preparation. A general faith. before he be a Merchant, but he occupieth to increase and get more: so we must believe in jesus Christ by a general faith going before: but we must use all the forenamed means to increase our knowledge and faith in all particulars. One may be a faithful person generally, and yet an unbeliever in particulars. As Christ's Disciples to whom he said, If ●● had faith but as much as a grain of mustard seed, etc. As Abraham, Rebecca, and Zacharie had. There is a difference between faith and opinion or knowledge: for our knowledge and opinions vanish away in afflictions: but as gold is tried in the fire, so faith will abide the fire of affliction. Satan winnowed Peter, but his faith failed not: for Christ failed not, for Christ prayed for him, and for his Disciples, and for all believers, that their faith should not fail. Next followeth practise: That we have a desire that the word may bring forth increase 4. Practice. of faith and repentance, Psal. 119 98. By thy commandments thou hast made me wiser than my enemies, for they are ●●●● with me. The practice of Infidels is nothing, because it is not joined with faith. But Christ saith, Blessed are they which hear and do. And so saith Iame●, that this is that assureth us that we have faith. He that doth this, is compared unto him that buildeth his house upon a rock, and our works are not the foundation of the house, but then we have builded upon Christ when we join the fruits of our faith with knowledge, they will speak for us to our consciences, and to others. Our Saviour Christ saith, Want of practice makes men blinder after some measure of knowledge. That that servant that knoweth the will of his master and doth it not, shall be beaten with many stripes: for it is worse to offend of knowledge than of ignorance. And why should he give us any more, if we practise not that we have? For to him that hath shall be given, but from him that hath not shall be taken away, etc. Why do many hearing the word, either continue or increase in their blindness, but because they would not practise that they knew, and also even that they had is taken from them? If a good conscience be not joined with faith, faith shall be taken away and errors succeed. If then we be forgetful, we must confess that the want of practice is the cause thereof. The rule of reason in all things is, that the best way of learning is by practice: then how much more if we practise will God increase our talents? The last thing is prayer, which must be used both in the beginning, in the middle, and S. Prayer. in the end. Prayer must be in all the former means: for without it we can never use them, nor have any blessing by them. Prayer containeth under it, Prayer. Thanksgiving. For prayer, that it must be used when we read, it is plain, 1. Cor. 2. The eye hath not seen, etc. meaning not only the joys contained in the kingdom of heaven, but even those that are contained in the word. And again in the same place, As no man knoweth the heart of a man, but the spirit of man: so no man knoweth the meaning of the Lord in his word, except God give him his spirit to declare it unto him. And if we must pray when we come to our meat and drink, that God may give nourishment to us by them, than how much more must we pray God to nourish us by his word: for else we cannot profit thereby; And as no man dare touch meat and drink before he pray, and we have no title to it before it be sanctified to us by prayer: how impudent are they that dare touch God's book without prayer, or think that otherwise they have title unto it? Paul may plant, and Apollo may water, but God giveth the increase: so if any be senseless still, and yet have heard long, it is because God hath not revealed his will unto them. Men may be diligent, yet they shall err if God give not his spirit: and though they meditate and confer, yet they shall be punished for▪ giving liberty to their roving brain and to their tongue, except they pray for God's spirit. Many rest in knowledge and want faith why? Many rest in knowledge, and want faith, because they want prayer: and we rest in knowledge, and never practise, because we pray not to God to write his law in our hearts by his spirit, that now, not we, but he may work in us. They that take any thing in hand without prayer, howsoever they say they abhor Popery, yet they practise it, because they take upon them to have some power in themselves. Thanksgiving. For thanksgiving, if we be bound to praise God when he hath fed our bodies, how much more when he hath fed our souls? And shall God be justly offended with us, if we thank him not for our refreshing, with meats, sleep, & c? and shall we not tremble for fear of revenge, if we have not praised God for any light, or any good motion that he hath put into us? For want hereof, ●fter some lightning followeth some darkness, and after much feeling cometh deadness: and by this means Satan goeth about to take all God's graces from us. David saith, Blessed art thou Lord, O teach me thy statutes. This showeth that we must ever praise God before we come to read. Many are fervent in ask, but cold in giving thanks. And if we would give thanks to God, it would much ease us in ask, and God would not punish us in taking his graces from us. FINIS. A TREATISE OF THE RESURRECTION Psalm. 16. 10. For thou wilt not leave my soul in the grave: neither wilt thou suffer thine holy one to see corruption. Philip. 3. 20. Our conversation is in heaven, from whence also we look for the Saviour, even the Lord jesus Christ. Vers. 21. Who shall change our vile bodies, that it may be fashioned like unto his glorious body, according to the working, whereby he is able even to subdue all things unto himself. ARe we persuaded with the Prophet of God Psalm. 16. that we shall be raised and freed from corruption? that our death is a sleep, our grave as a bed? and that, that God, that raiseth the Sun daily out of his den, will draw us also out of the earth? then have we true faith, which undoubtedly we shall find more strong, if long before death come, we would exercise ourselves with the meditations of death. Many we see by deferring all unto the last end, die heathenishly; many, who would seem to have more heroical Meditations of death. spirits, desire unnaturally to die, not that they are surcharged with the burden of their rebellion and corruption, but because as beasts, they neither can rejoice in things in heaven, nor fear the pains in hell. These are more drowsy and senseless beasts, than those, who are more loath to depart, in whom appeareth more nature, and some conscience; but the other degenerating from nature, are a far more monstrous and dangerous kind of people. Howbeit the common sort of people commend this kind of death, they say thus, he departed as meekly as a lamb, he went out of the world as a bird goeth out of the shell, he died very quietly never speaking a word; nay they might say more truly, he died beastlike, he gave no token of repentance, in acknowledging A dull kind of death. his sins, he showed no fruit of faith how he was saved in Christ, he gave no testimony of his hope in witnessing a joyful resurrection, and changing to a better life. Thus we see, how ready we are to extremes, either fearing death too much, or fearing Great quietness & meekness in the death of many sinners. it too little. Well, if we will be rid of that fear in excess, behold here is a remedy: My flesh doth rest in hope, for thou wilt not leave my soul in grave. But there are othersome, who can yield quietly to death also; what is their reason? what is their faith? forsooth they say, they must pay that willingly, which is due of necessity; and seeing they owe God a death, they had as lief die at first, as at last, when the debt is paid, it can be no more required. It is far otherwise with the children of God, who of all others have the greatest preferment by death, yet having tasted of the land of the living even in this life, cannot satisfy themselves in the multitude of many days with the sweet s●ppe thereof, until their measure be brim full. Then they dying in the ripeness of years, and in the fullness of days, are gathered in their due time into the Lord his barn, as a rick of corn. Then they having fought a good battle, run their full race, and kept a true faith, can with joy in Christ look for the crown of glory which is prepared for them. To this wholesome meditation and forthinking of death, the daily mortality and dropping away of others ought to stir us up. For we see many round about us of the same complexions, of the same age that we are of, breathing, of the same air, using the same diet which we do, who go before us, and are gleaned from those miserable calamities, which our long contempt of the word hath threatened to Simile. fall upon us. Let us labour then to lay up our flesh in hope, that our departure from hence, may be as the sailing over the Seas; as the travailing of a woman; as a delivery out of prison, and a returning from exile. Certainly a man is never more tried to be a Christian, than in contemning death: for Heretics concerning other things, may have as great gifts as The death of Heretics. Note. other professors, but in death they will bewray their hypocrisy, either in murmuring as dogs, or in unsensibleness as blocks. But in Christians there appeareth such an heroical alacrity, tempered with so gracious humility, that they desire not to live, but to keep a good conscience; they refuse not to die for nothing, but for hope of a more happy inheritance. It may be, that others, as we said, may show some cheerful countenance to die, but it either proceedeth of some frenzy unadvisedly, or of rashness especially, or of numbness carelessly. Neither would I have any to accelerate their death, or to read me as some have read Plato, that thereby they should hasten the time of their deliverance; but that we should learn, when God doth beck for us, we should be ready to remove; and that for none other causes, but for faith, and in hope of God's promises; a full feeling of our sins discharged; a sure confidence of God his power in raising us up again; and a steadfast hope of a more glorious possession after this life. By these means we shall so rest in the hands of God, that when nature decayeth, we shall have our departure with calmness, and in a good time shall through a natural ripeness rather voluntarily fall of, than violently be pulled off. Wherefore we see that this rash and undiscreet desire off death, is either in minds that are abject, or in men, in whose flesh their spirits are already buried: as also that the triumph of the godly proceedeth from hence, even a full assurance, that he which raised them up every morning will raise them in the last day; and that he which raised Christ their head, will also raise them his members. This is that which will stay all quivering of the flesh, wherewith many are so benumbed, that they cannot with gladness drink of that cup whereunto the Lord allotted them. If ever this doctrine of the resurrection was needful, it is now adays most needful, wherein wicked Heretics would deprive us of the comfort of it. It will not serve in the time of temptation, whether it come immediately The implicit popish faith cannot help in temptation. from the devil, or mediately by his instruments, to rest in our enfolded faith with the Papists, or to say we believe as it is in the Creed, we believe as the Church believeth. But to leave the devil himself, he hath suborned such privy and treacherous adversaries of this doctrine, as with impudent faces will agree with us in matter, and in word will grant the resurrection; and yet shift away in their manner, and in sense and truth blasphemously deny the power of the same. Thus Hymineus and Philetus would not flatly deny the resurrection, Heretical opinions concerning the resurrection. nay they would grant it, but how? they said it was passed. Thus cunningly Satan would overthrow the manner of the resurrection, by permitting them to dally in the matter. Again, shall we think that the Sadduces did generally resist it? no: they had their false glosses, and their forced interpretations, with whom Satan in policy would pretend a maintaining of that, which in purpose he sought to mangle and mar. The Philosophers had many glancing and glorious speeches of the immortality of the soul; but when they came to this point, concerning the rising again of the flesh, nothing was more ridiculous and incredible unto them. In so much that many of them, of the Epicures and stoics, mocked Paul disputing of this matter, and said, What will this babbler say, as we may read Act. 17. verse. 18. And when he spoke of the resurrection from the dead, some mocked, and others said, we will hear thee again ●f this matter. Surely if the rising again had been nothing, but the renewing of the mind, as some fond dream and falsely affirm, it may be thought, that the Academics would have conceived this doctrine, and Platoesidaea hath as great secrets. But here is the point which they stick at, and can by no means digest it, that the natural body, after it is consumed into the air, fire, water, or earth, should afterward revive, and receive supernatural qualities: and as Philosophers Few Christians do truly believe the resurrection. and Heretics cannot brook this kind of teaching, so sure it is, that few of the common professors receive it in truth, as their lives do manifestly prove. Besides, there is another evil more perilous than these. Through the close subtlety of Satan this mystery of iniquity is cunningly conveyed into the heads of the more learned sort, to discourse of certain places of the old Testament, which godly, learned, and ancient Fathers have construed of the resurrection, and are denied of these men. As these places, job. 19 25. 26. 27. and Esaj, 26 19 and Daniel, 12. 2. It may be, and I do think, their intent and purpose was not to misconstrue the places. Howbeit, it was Satan's policy to abuse the truth, and undermine our faith: it was the secret judgement of God to suffer Satan so far to buffet them. Wherefore that we may the better be armed against the day of trial, and The parts of special points handled. that we may stand strongly in the day of temptation, in our possession; we will by God his assistance, first set down those express testimonies in the word of God: whereby this doctrine is confirmed. Secondly, we will allege those reasons out of the Scriptures, which 1 imply this thing, though they do not plainly affirm it. Afterward we will vn●ase the 2 shifting vizard of Heretics, whereby they would counsel men to some liking of their opinions. 3 Wherefore, that we may the better answer the devil and his limbs, let us first consider of that translation of Enoch, Genes 5. 24. wherein the Fathers have observed a manifest testimony of the resurrection: with whom I agree in part, but not in general: because Translation of Enoch. I dare not affirm with them, that the body of Enoch is in heaven, seeing as yet Christ alone is risen from the dead, and was made the first fruits of them that slept. And albeit that Enoch and Eliah did not fall asleep as did the other Fathers, yet because it is said, Hebr. 11. 39 that the Fathers in old time, among whom Enoch is mentioned, received not the promise, that is the fullness of the promise, it cannot be, that Enoch his flesh is yet in heaven. And howsoever he was taken away by unknown means, nevertheless that GOD that could so hide the body of Moses, that even the devil looking for it could not find it, hath also laid up the bodies of Enoch and Eliah, in such means, a● are hid from us. And as His opinion concerning Enoch and Eliahs' body. Heb. 11. 33. Matth. 22. 32. the Lord hath infinite means of hiding, so hath he incomprehensible means of finding as well of the body of Enoch, as of the body of Moses. Now whereas it is said, Heb 11. 33. that they suffered that they may receive a better resurrection, it must needs be that there is a rising again of the flesh. Again, we read Exod. 3 6. that the Lord said unto Moses, I am the God of thy Fathers, the God of Isaac, and the God of jacob. In which place it may seem not a sufficient proof to confirm so great a matter. Howbeit our Saviour CHRIST useth it as a bulwark against the Sadduces, Matth 22 32. where our Saviour Christ to prove the resurrection, inferreth the same words, adding to them thus much, God is not the God of the dead, but of the living: where we see how Abraham, Isaac, and jacob being alive, have their bodies in the Lord his hands in keeping, as well as their souls. Wherefore seeing both the Prophets and Christ himself have used this place to that end, we also may safely use it to prove the Resurrection. It is said moreover, job. 19 25. I am sure that my Redeemer liveth, and he shall stand the last job. 19 25. on the earth. 26. And though after my skin, worms destroy this body, yet shall I see GOD in my flesh. 27. Whom myself shall see, and mine eyes shall behold, and none ot●er for me, though my reins are consumed within me. This place the very Heretics will grant after a fashion, that is, with a most wicked mind, understanding it only of that rising again unto sanctification, which is in this life. Others there be, which are of a reverent judgement in other things, who expound this of the renewing and restoring of his flesh to freshness and soundness, after that it was corrupted with sores, and eaten with cankers. But▪ admit it were so, which in truth cannot bear that exposition; how could he have believed that? but that he, being persuaded that God, who when his body should wholly be resolved into corruption, would raise it to a more glorious perfection, could much more▪ restore soundness to his body now, whilst this corruption was but in part on him? How could he do it? but by hope in the power of GOD, which with greater case could renew his flesh and bones, being but corrupted, than revive the same being altogether dead▪ and thoroughly consumed? as we read, Ezech. 37▪ 5. 6. wherein is set down a notable type of this rising again. 5. Thus saith the Lord, unto these bones: Behold I will cause breath to enter into you, and ye shall live. 6. And I will lay sinews upon you, and make flesh grow upon you, and cover you with skin, and put breath in you, that ye may live, and ye shall know that I am the Lord. True it is, that the chief purpose of the Holy Ghost is, to foreshow the bringing again of the people out of captivity, howbeit under a most excellent figure of the rising and restoring of the flesh in the last day. So that the place importeth thus much: if the Lord could restore sinews, flesh, skin, breath, and life to rotten bones; much more he could restore the Israelites to their country. The same sense may be applied to that, Esay. 26. 19 Thy dead men shall live: even with my body shall they rise. Awake and sing ye that dwell in dust: for thy dew is as the dew of herbs: and the earth shall cast out the dead. In which place is signified thus much: As herbs in time of winter seem dead, and yet in the spring time sprout again, by reason of that sap, that lay hidden in the root; and as the bodies of the faithful seem utterly to perish, when they are in the earth, and yet in the last day shall rise again, through that seed which is given in Christ: even so the Israelites, who in time of their banishment, seemed to die as winter herbs, and to perish as dead bodies, should be brought home again, and restored to their former liberty. Which place could not but show the return of the people under the type of the resurrection, in that the Prophet saith, Even with this body shall they rise. Notable is that place, Daniel 12. 2. Many of them that sleep in the dust of the earth, shall awake, some to everlasting life, and some to perpetual shame and contempt. Whereunto agreeth that saying of our Saviour Christ, joh. 5. 28. Marvel not at this: for the hour shall come, in which all that are in the graves, shall hear his voice. 29. And they shall come forth that have done good, unto the resurrection of life: but they that have done evil, to the resurrection of condemnation. Now when we shall see that there is nothing more clear of the doctrine of faith, contained in the new Testament, than that of the resurrection, and that there is no new doctrine in the same, but it is also in the old Testament; although indeed that is more manifestly, and in more perfect beauty set down by the Prince of Prophets, than by the Prophets his forerunners; what shall we say there is in the new Testament not proved in some measure already in the old? The jews believed no one article more, than that of the resurrection, as may appear by that ready answer of Martha, joh, 12 24. at what time our Saviour Christ came to raise up Lazarus her brother: for he saying unto her in the verse going before, Thy brother shall rise again, by and by she answered: I know that he shall rise again in the resurrection of the last day. Again, we read Act. 23. 8. that the pharisees confessed the resurrection. Now it is known, that the faith of the jews was grounded on the word, which as yet was only in the administration of the old Testament, and not in the new: for as yet it was not extant, or in no credit at the least with them: wherefore seeing not only the primitive Church hath believed herein, by the evident light of the new Testament, and the jews before believed it by the light of the old, it is manifest, that the doctrine of the resurrection is proved in the old: and among many places, this of our Psalm is not the least, where it What is meant by soul, Psal. 16. is said, Thou shalt not leave my soul in grave, nor suffer thine holy one to see corruption. By soul, we must understand, he meaneth his natural life, as it is taken in the Scripture, 1. Cor. 15. 45. where the Apostle borrowing his speech from the second chapter of Genesis and seventh verse saith, The first man Adam was made a living soul: and the last Adam was made a quickening spirit. The reason why he proved the rising again of his flesh, is here drawn from the power of our Saviour Christ, of whom these words are meant, Thou wilt not suffer thine holy one to see corruption, as both Peter in his notable Sermon, Act, 2. and Paul Act. 23. do plainly affirm: for the Apostle saith, that David was buried, and saw corruption, and therefore he spoke not this of himself, but of Christ his head, in whom was found no quality of corruption at all: so that David as a member of Christ, gathered this by the eye of faith, that there should come an holy one out of his loins, who by his own mighty power should raise up his own body from seeing any corruption, and by the same power should also raise his body, which should see corruption, that it might rest with his, and be made like his, as we may read, Philip. 3. 20. Our conversation is in heaven, from whence we look for the Saviour, even the Lord jesus Christ. 21. Who shall change our vile bodies, that they may be fashioned like to his glorious bo●ie according to the working, whereby he is able even to subdue all things unto himself. So that the Prophet looketh for a resurrection of the flesh, after it shall be corrupted, contrary to the heretics, who dream of a spiritual resurrection from sin, which by no means can be understood of Places of the new Testament. Christ, in whom was no sin, and therefore no rising from sin. And thus much for the places of the old testament, now we will allege those places of the new. First, let us consider of the words wherewith our Saviour Christ confu●eth the Sadduces: Math. 22. 32. I am the God of Abraham, of Isaac and of jacob. God cannot be said to be the God of Abraham being dead, except he raise his body again, which he hath in keeping, as well as his soul. For he saith not I am the God of Abraham's soul, but I am the God of Abraham, the God of his whole man: wherefore it must needs be that Abraham must rise again. M●t. 25. 31. When the Son of man cometh in his glory, and all the holy Angels with him, then shall he sit upon the throne of his glory. Likewise Luke 14. 13. When thou makest a feast, call the poor, the maimed, the l●me▪ and the blind, 14. And thou shalt be blessed, because they cannot recompense thee, for thou shalt be recompensed at the resurrection of the just As if our Saviour Christ should say, although thou mayest think, that all the things thus given are lost here, yet there cometh a time when thou shalt reap the recompense plentifully, and have thy reward with the just, joh. 5. 28. 29 The Lord showeth the resurrection of both estates and willeth them not to marvel, that he should raise their souls to life, which would raise their bodies from death. ●8. Marueil● not at this, saith he, for the hour shall come, i. the which all that are in the graves shall hear the voice of the Son of man. ●9. And they soill come forth that have ●●●: good, unto the resurrection of life, but they that have done evil, unto the resurrection of condemnation. joh. 11. Martha (as we showed before) plainly testifieth of the resurrection, and confesseth her faith therein. Act. 3. 19 The Apostle Peter calleth this rising again, the time of refreshing: a thing most comfortable; for as the wearisome way sa●ing man recreateth himself with his Inn at night; so the godly shall surely, after their troubles be renewed and refreshed at the presence of Christ. Act. ●3. 6. Paul showeth to the pharisees, how he was accused of the hope and resurrection of the dead. And Act ●4. 15. Paul protesteth his Note. faith of the resurrection, that it should be both of the just and the unjust, which thing wrought in him, as it ought to do in all, a careful conscience of well doing: and therefore he addeth in the verse following. 16. And herein I endeavour myself, to have always a clear conscience toward God, and toward men. What is more largely proved and confirmed than this, 1. Cor. 15. 10. in the whole chapter throughout? Besides, 2. Cor. 5 10. We must all appear before the judgement seat of Christ, saith the Apostle, that every one may receive the things that are done in his body, according to that he hath done, whether it be good or evil. Philip. 3. 21. it is said, that Christ shall change our vile bodies, the place is set down before. The manner and end of this resurrection is also set down, 1. Thes. 4. 14. 15. 16. 17. If we believe (saith Paul) that jesus is dead and is risen, even so them which sleep in jesus, will God bring with him. 15. For this say we unto you by the word of the Lord, that we which live, and are remaining to the coming of the Lord shall not prevent them which sleep. 16. For the Lord himself shall descend from heaven with a shout, etc. The Epistle to the Hebrues, chapter 11. painteth out the manifold martyrdoms of the saints, and showeth how some were racked, and would not be delivered, others were tried by mock● and scourge, by bands and imprisonments, they were stoned, they were hewn in sunder, they were tempted and so forth, and why did they endure these things? The Apostle telleth us, verse. 35. That they might receive a better resurrection, than any deliverance they could have here. Again, verse. 39 These obtained not the promise, that is, not the accomplishment of the promises, verse. 40. Why? God providing a Note this interpretation of Heb 11. 39 2. Pet. 3. 10. better thing for us, that they without us should not be made perfect, for even the first member of Christ dying many thousand years ago, shall not receive the fullness of the promise, that is, in body and soul, until the last member be ready. But of all places most excellent are these, 2. Pet. 3. 10. The day of the Lord will come as a thief in the night, in the which the heavens revel. 10. 11. shall pass away with a noise: and the elements shall melt with heat, and reve. 20. 11. And I saw a great white Throne, and one that sat on it, from whose face fled, both the earth and the heaven, and their place was no more found. 12. And I saw the dead, both great and small, stand before God, etc. 13. And the Sea gave up her dead which were in her, and death and hell delivered up their dead▪ which were in them. Now as we here have received the truth of the doctrine, so now let us see into it further by reason: that as on the one side we cannot deny there is a resurrection, seeing the word doth confirm it, unless we will depart from the faith, and deny the word: so on the other 2 Confirmation side, when we shall see, how these things are, we cannot withstand it even with reason, unless we be senseless. The reasons therefore which we will use, are partly drawn from God 1 himself, partly from the order of nature, and from the creatures, & partly from the commodities, 2 which accompany the truth of this doctrine, and from the inconveniences, 3 which ensue the contrary. Those proofs, which are drawn from the Lord himself, are to 4 be considered, either in his own person simply, or as we consider of him in his Mediatorship, and as the second person in the Trinity. Concerning those things, which are in his own person, we must observe his truth, his justice, and his power: his truth, because heaven and earth shall pass, but no title of his word shall fail; and his promises in Christ jesus are Yea and Amen. Wherefore, whatsoever the Lord hath set down in his word to 1 We must beleeu what the Lord saith, how contrary soever it seem to natural reason. Matth. 25. 33. Luke 16. 23. be done, it must bear with us that credit, that it is our part with Abraham to yield to it, though outward means seem clean contrary, and with Marie to believe it, although no visible means are apparent His justice is so espoused to his truth, that whatsoever we have heard out of the word, the equity of his justice doth require both to the accomplishment of his promises in rewarding the godly, and the fulfilling of his threatenings in revenging the ungodly. This we see Matth. 25. 33. where, by the rule of righteousness, he seateth the sheep on the right hand, and the goats on the left. Luk. 16. 23. it is set down, how, the rich man being in hell torments, lifting up his eyes, and seeing Lazarus a far off in Abraham's bosom, cried, Father Abraham have mercy upon me, etc. But Abraham answering him according God's justice and mercy require a resurrection, that the wicked may suffer for their sins, as well in their bodies as in their souls, and that the godly may be crowned, etc. to the proportion of God his justice, said, ver. 25. Son, remember that thou in thy life time receivedst pleasures; and likewise Lazarus pains, now therefore he is comforted, and thou art tormented. To this effect, worthy to be observed, is that place, 2, Thess. 1. 6. it is a righteous thing with God to recompense tribulation to them that trouble you. 7. And to you which are troubled; rest with us, when the Lord jesus shall show himself from heaven, etc. Where we see, how it standeth with God his righteous judgement and justice, that his persecuted Church, and afflicted Saints, who in this world go for nought, should in time be refreshed with a recompense of glory, and that their cruel persecutors being wanton in their sins, and triumphing in their cruelty; should have their crown of shame and endless contempt in torments. The equity of which justice is in this, that seeing the wicked have not only dishonoured God in their souls, through all the fruits of reprobation, but also have used the members of their bodies as instruments of sin, & weapons of iniquity, unto the full number of sins; so they should not only suffer the vengeance of God in their souls, but also in their bodies: and as God's graces have shined, not only in the souls of his Saints before him and his Angels, but also have much beautified their bodies, and have taken up the members also as instruments of God's glory; so the Lord will not only advance the souls of his, but also their bodies. If this were not, where were the fulfilling of God his promises▪ where should be the executing of his threatenings? for Abram, Isaac, jacob, Lot, joseph, job, David; Esay, jeremy, Daniel, & all the rest of the patriarchs, Prophets, Apostles, Martyrs, Confessors, & holy men and women, in the world were but as Pilgrims, and desiring a better and heavenly Country, suffered in this world troubles, persecutions, trials and all manner of evil. Again, the wicked prosper in their goods, bodies, wives, children, they have no bands in their death, they are lusty and strong, they feel not the sores of job, nor the miseries of joseph, Psalm. 73. pride is a chain unto them, and cruelty covereth them as a garment, their eyes stand out for fatness, they have more than heart can wish. So in this world the faithful feel not the promises: the unfaithful feel not their punishments. It must needs be therefore by God his justice, as it is certain by his word, that seeing in this life the holy ones are not fully rewarded, nor the wicked ones fully revenged, in the life to come the one should rise to heavenly io●es, the other should rise to hellish torments. And as we see, that there shall be a resurrection of the flesh, because the word hath said it, which is true, and justice will put it in practice, because it doth require it; so the power of God is able to perform whatsoever 3 The power of God to perform all his promises and threatenings. the word doth show, or justice doth desire to be done. It is not without great cause, that in the entrance of our Confession, we acknowledge the Lord to be almighty. For what were his mercy, or what were his justice, if he could not perform that with might, which he doth promise, nor bring to pass with power, that which he threateneth? Howbeit when we say God is almighty, we give to understand, that he can do whatsoever he will do. For true it is, he cannot fail in his truth, he cannot alter the covenant gone out of his mouth: what then? is there any thing unpossible to the Lord? no: the Lord will do what is good & can do what he wil Neither doth it any more derogate from God his almighty power, to say, he cannot lie; than it doth extenuate the commendation of a mighty Captain, to say, he cannot be conquered. This power of God is either seen in his Creation, or in his Providence, or Preservation. In his Creation thus, if God our of nothing could draw out heaven and earth; if out of the earth, which being a formele●se mass and sumpe, was by the spirit of God hatching over the waters brought a comely order; if out of the darkness the Lord drew light; if of the dust of the earth God made man, and out of his he that made all things of nothing; can more easily restore our bodies again being rotten, or changed into the elements. rib drew a woman: is it not as easy for him, drawing these and all other things out of nothing, to draw our flesh, being made, out of the earth, in which it was corrupted? is it not as easy to draw a man out of the earth again, as to make a man of the earth at first? Is it not as easy, though rottenness doth seem to hinder the resurrection, to renew a body out of many bones, as out of one bone to frame a whole body? Is not the Lord as able to restore the body, which he dissolveth into the elements, being made into it former fashion, as before it had any being, to tie the flesh together with sinews, to convey strength into the bones, and to beautify all with a skin Let us as well consider God his power, in reducing men's bodies into their former estate, as his mighty hand in unloosing them. For as he bringeth flesh to rottenness, the rottenness to worms, the worms to dust: so can he if he would reduce and bring backward the dust to the worms, the worms to a putrefied matter, the putrefaction to flesh, the flesh to immortality. The providence of God doth teach us herein, if we either consider of it in the course of 4 Providence of God. nature, or in governing his Church. In the course of nature, as Esay 26. 19 Awake and sing, ye that aw●ll in the dust▪ for the dew is as the dew of herbs, and the earth shall cast out her dead▪ Here the Prophet showeth▪ that that God, that made Aaron's rod to bad, and that draweth out lively colours of dead flowers, and flourishing branches out of withered herbs, will also raise us in our bodies to the brightness of his glory, which have been laid in the filthiness of the dust. Again, 1. Cor. 15. 35. But some man will say, How are the dead raised up? & w●●● what body come they forth? 36. O fool, that which thou sowest, is not quickened, except it di●▪ 37. And that which thou sowest, thou sowest not that body, that shall be, but bare corn, as it fareth, of wheat, or of some other. 38. But God giveth a body at his pleasure, even to every seed his own body, etc. See, the Lord calleth them fools, that will not believe this. Can the Lord raise grain out of the earth, & will he not raise man out of the earth, for whose sake the grain is renewed? Again, shall we doubt, that he, who holdeth the waters in his fist, and swadleth the main seas (which in their own nature are above the earth) that they should not pass their bounds, break out of their bottles, cloisters, and chambers to overflow all; is unable to draw our bodies out of the dust? Sure it is, that flesh and blood can hardly admit this doctrine; and therefore we had need to arm ourselves with these and such like meditations. If we weigh more deeply the providence of God in his Church, either whilst it was more particular in one family, or more general in more, we shall have our faith in this doctrine the more confirmed. For he who accomplished his promise made unto Abraham, in blessing all the nations of the earth in his seed, even when the ordinary course of nature was dead both in Abraham and Sarah, by bringing Isaac out of their loins; and fulfilled his covenant unto David his servant, in bringing jesus into the womb of Mary, whilst as yet she knew no man, who was the promised seed to bruise the Serpent's head: is no less able to take us out of the dry womb, and dead bowels of the earth, according to his promise▪ Gen. 22. Abraham at God his commandment is ready to offer up his son Isaac, in whom all the promises were to be accomplished, neither was he hindered by unbelief: & why? The Apostle saith, Heb. 11. 19 He considered, that God was able to raise him up even from Abraham's faith concerning the resurrection. the dead, from whence he received him also after a sort: neither would he tie the power of God to ordinary means. Thus we see he overcame all unbelief by faith in the resurrection. What if we consider, how mightily the Lord restored and multiplied his Church, after he had overflowed the whole earth with water? What if we call to mind the mighty preservation of the Church, in delivering them through the red sea, when the waters dividing themselves stood as a wall on either side of the Israelites? What if we consider how mightily the Lord conducted his people safely through the wilderness forty years, giving them Manna from heaven, water out of the rock, healing them that were stung of Serpents, with the beholding of a dead Serpent, and preserving their apparel, that it was not worn in so long a time? Shall we not think that the same God is able to raise the bodies of his Saints out of the earth? It is recorded, 2. King. 4. 36. that Elisha, the man of God, restored to the Shunamite her son being dead: and 2. King. 13. 21. we read that a dead man being cast into the sepulchre of Elisha, and touching his bones, revived, and stood upon his feet. Did God thus confirm the doctrine of Elisha, and will he not much more confirm the doctrine of his dear Son? Could Elisha by the power of God give life unto others, & shall not the Lord advance his own person in himself, at the last day? Daniel 3. Shadrach, Meshach, and Abednego refusing to serve the false gods, and the golden Image, which Nabuchadnezzar had set up, who might have had policy to have kept their faith to themselves, as our Familists do now adays, were cast into the hot fiery furnace, and yet by belief in God were so preserved from it, that the fire had no power over their bodies, not an hair of their head was burnt, neither were their coats changed, nor any smell of fire came upon them. Dan. 6. the Prophet of God refusing the commandment of the King, was cast into the den of Lions, who by faith obtained the Angel of the Lord to shut up the lions mouths, that they could not hurt him. jonah 2. we read, how he being in the fishes belly three days and three nights, at the commandment of the Lord was cast out upon the dry land. Matth. 27. 52. it is said, that the graves did open themselves, and many bodies of the Saints that slept arose: 56. And came out of the graves after his resurrection, and went into the holy city, and appeared unto many. What shall we say of these things; Did the fire, contrary to it nature, cease to burn the bodies in it at the presence of an Angel, & will it not restore the bodies, being burnt, at the power of God & presence of Christ? Did the Lions spare the body from devouring, and shall they not deliver again the bodies having devoured them? Can the Whale deliver jonah after three days, and will not the sea surrender her dead? Did the dead arise before their time, to show Christ his passion, & shall they not arise at their time to appear at his glorious coming? Cannot that God, that made Angels to appear in human shape, make men appear out of the earth in their own shape? And why did the Angels from heaven, the dead bodies from earth, so suddenly receive that estate, and so suddenly lay it down, but to show, that their time of perfection was not yet come? Now let us see those reasons, which are drawn from God as he is our Mediator, wherein 5 Christ our Mediator can and will raise us. we will consider certain things done in his own person, and things to be observed in the means which lead us unto him. Luk. 8. 55. Our Saviour Christ ariseth from death to life the daughter of jairus. And which is a further degree, Luke. 7. 14 he revived the widows some lying on the bear in a coffin ready to be buried. Nay, which yet is a further degree and more marvelous, joh. 11. 44. he raiseth Lazarus, (Marthaes' brother) having been dead four days. Lastly, Matth. 26. he mightily raiseth himself, having been dead three days and three nights, and that without all quality of corruption. Who then dare doubt, under pain of damnation, that the same jesus Christ can raise our mortal and corruptible bodies, or that he will not change our vile bodies, and make them like his glorious body, by tha● mighty power, whereby he is able to subdue all things unto himself? Behold Pilate sealeth the stone which covereth Christ in his burial, armed men are prepared, and watchmen sit at the grave, neither could all these things keep under the power of Christ from rising What then? Forsooth (which is most unlike) they invented, that poor silly souls came & stole him from the armed men. Well, he was seen first of Mary, then of certain Disciples, afterward of more than five hundred We see now his rising was corporal, it was no spiritual resurrection; in what sort he rose, in like manner shall we rise also: but he rose in the flesh, then shall we rise in the flesh, and therefore not in the spirit alone, as our brainsick heretics imagine. Now he rose not for his own cause, no more than he was purely borne, holily lived, and innocently died: all these things he did for us, that we might be sanctified, that we might be justified, that we might be glorified. Neither did he Christ suffered in soul. suffer in the body alone, but in the soul also: whereby he showed, that he freed not the soul alone, but the body also, because the body as well as the soul was guilty and punishable for sin. He rose not in soul alone, but in body also, whereby he brought grace, and restored holiness as well to the body as the soul, seeing both body and soul had lost the same by transgression. He ascended not only in soul but in body also, because he would give glory to the body and the soul, seeing he had purchased them both. Wherefore it must needs follow that there shall be a resurrection of the flesh. For if by faith we are made bone of his bones, and by faith are made partakers of his flesh, joh. 6. and Christ did all these things in his body, the virtue whereof we must receive from him: how should all this be, if there were no resurrection? The means, whereby we come unto Christ, require also that this should be so. First we know, the word pierceth our bodies, as well as our The service of the body in hearing, prayer, Sacraments. souls: for the eye is to see the Sacraments, the ear to hear, the tongue to speak the word, and the body hath it duties as well as the soul in receiving and obeying of the word: and therefore the force and fruit of the word, shall as well be showed on our bodies as on our souls. Likewise in offering our prayers we have the use both of the soul and body. For we lift up pure hands, and kneel with our knees, we elevate our eyes, we cry with our voices, we prostrate our whole bodies: and therefore as God hath made both for his glory in this life, so hath he appointed to glorify both in the life to come. Again, in the Sacraments there are actions of the body as well as of the soul, for the body is dipped into the water and taken out again in the sacrament of Baptism: and therefore if Baptism be a token of our resurrection to grace, and that in body and soul, we are not to doubt, but that the body shall rise again as well as the soul. In the Eucharist also we are solemnly occupied in both parts: for as the soul in believing, so the eyes in beholding the bread broken, and wine powered out, the ears in hearing the word, the hands in handling the outward elements, the mouth in tasting them, are devoutly occupied: and therefore the fruit of it must appear as well in the body, as in the soul. Now to prove this by other creatures of God; the Angels desire this day, and the other 6 All creatures desire this day. Rom. 8. creatures sigh and groan waiting when the Son of God shall be revealed: the devils fear it, and therefore they cry to our Saviour Christ, Why persecutest thou us before our time? Again, the very confusion, which is in things, showeth that there is a time when they shall be brought into order again, as they were created in order at the first. And man himself especially must look for it, and cannot be without it, whether we look to the manifold profits which come by it, or to the wonderful inconveniences by the want of it. Why do men endure the cross so patiently? why do they abstain from evil so carefully? why do they follow that which is good so cheerfully, but that because they look for a glorious resurrection, which is the full end of all God his promises, & without the which the most godly are most miserable, and the most wicked less unhappy? For if this were not, what sanctification would appear, what sin would not appear, how few would be good, how many would be ill, how should God be dishonoured, how should good men be disinherited, who would care to worship God in their bodies, or who would make conscience to keep their bodies from sin? FINIS. A TREATISE OF EXAMINATION BEFORE AND AFTER THE LORDS SUPPER. 1. Cor. 11. 28. Let a man therefore examine himself, and so let him eat of this bread, and drink of this cup. THese words are ordinary and well known: and they contain a sanction or decree, whereby the Apostle taketh order for every man's examination before the participation of the mystery of the Supper. And two things chiefly are to be stood upon in these words. First, the necessity of examination, Two points to be considered in examining ourselves. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and then the manner of it. For the first, it may seem, speaking in the phrase of our teaching: Let a man examine himself, that it is but an advising, or a counsel rather than a commandment: yet in the original tongue, the word runs in that term that Prince's Parliament laws, and commandments do use to run in: the word, I say, is as much as if it were said: Be it enacted, be it decreed, or provided; so that the indifferency in our tongue, in the original seemeth a necessity. Now albeit the commandment ought to be of sufficient credit with us, and we without all ado to yield unto it: yet having received it by faith, we are to enter into the reasons of this straight examination, and find out the causes of the execution hereof. The reasons may be reduced into two heads: it standeth either upon a great reverence Tworeasons why every one is to examine himself. of the person with whom we are present, as we see men busily prepare themselves when they are to come before some honourable parsonage: or beside the dignity of the person, upon the excellency of the profit of the things received, in respect whereof we are also to prepare ourselves, as in receiving Physic we prepare ourselves that the prescript may more effectually work upon us, so that for both these things we prepare ourselves, and they both meet together in the Lord his Supper. For though we should not have an eye at all to the profit, yet the very reverence of the God's presence must move us to examination. person with whom we sit, aught to make us have regard to this thing according to that rule, Prou. 23. 1. When thou sittest at meat with a ruler, consider diligently what is before thee, and prepare thyself well to sit at the table with such a man. Albeit joseph when Pharaoh sent for him, knew not why he was sent for, and thought little of that success of his going which Gen. 41. 14. sell out afterward; yet because he was to stand before a King, and because he was a miserable prisoner, he shaved his head and changed his raiment, to go to so high and royal a parsonage. The same is confirmed unto us in that parable, where we see that not only they are rejected which make excuses and refuse to come, but such also as having once been admitted, Matth. 22. 1. 2. Luk. 14. 1●. come unprepared without their marriage garments to honour the marriage of the King's Son, because they did not orderly address themselves. Therefore this table in the Church being but a representation of the table, whereat our hearts do communicate in the kingdom of heaven, where is present not only the beloved spirits & host of Angels, but the glorious Trinity, we are, I say in respect of God the Father, the Son, and the holy Ghost, and all the Court of heaven with great solemnity to prepare ourselves. But yet we ought to do it more, if we consider what great preparation hath been used in things inferior to this in the law; though then there were no commandment for this, yet by right of proportion a most reverent respect should be had thereof, & therefore we ought to yield unto it. As for example, thus we are to think, that if it be eating of the 2. Chro. 35. 6. paschal Lamb (which seal compared with this seal in the Gospel, there is no comparison indeed) they were some days before prepared: the same regard of reverence should be had of us in the participation of the Lords table, & so reasoning from the less to the greater, from the Law to the Gospel, from the passover to the Supper, it may be an argument unto us to prepare ourselves thereunto. We need not stand long on this comparison, seeing a thing of less account, I mean the showbread, would not be given to David without 1. Sam. 21. 4. some stipulation, that is, without he were in some respects made fit to receive it; so that here we are gone a degree lower. But if we will go yet lower than this, come to the Ark it 2. Sam. 6. 6. 7. self, and see how he handled Vzzah, who put his unprepared hands to the Ark, for which the Lord was so mightily displeased, that he slew him for it. Nay which is more, if we shall Exod. 40. 10. 11. 12. & 27. 3. 4. 5. etc. come down to the very ground of God's presence, where Moses could not appear until his shoes were off: nay if we go to the snuffers and pans and candlesticks, which none could meddle withal without sanctification: we may rise now upward as before we came down, and we may reason from these small things to the Ark, and from the Ark to the showbread, and from the showbread to the Passeover, & from the Passeover to the thing we have in hand to learn an argument of preparation. And if joseph of Arimathea and others john. 19 38. 39 40. of the godly men and women which were with him, committing the body of Christ to the grave, would wrap it not only in a clean cloth, nor in every kind of linen, but in a clean syndon, which is a very fine linen: then what reverence are we to use in taking not the dead body, but the living body, yea the glorified body of the Lord in heaven? But if the Lord take us a degree lower, and leave his own presence to persuade us, and shall come to our own private practice: if we put not our own commo● meat, our profane meat (for so I think I may call it, and worse too, in respect of that holy mystery) Simile. into an unwashen platter, nor a drop of drink into a cup uncleansed; then he that shall put the things exhibiting the very body of Christ into an unprepared heart, and unsanctified soul, shall be most guilty of that judgement which is pronounced for him, that is, He is guilty of the body and blood of Christ: yea, as our Saviour Christ, and the Prophets complain 1. Cor. 11. 27. Matth. 16. 3. Matth. 15. 17. We can never end when we prepare to feast with men: we can never begin well any preparation to feast with God. that men are too skilful in sky points and in human statutes to take the best advantage they can, but the matters of the law are strange unto them: so may he complain that this is vile meat, and which he himself saith is after cast into the draft, receiveth such estimation at our hands, that we prepare so diligently the very instruments of them; yet when we come to sanctified things, we show ourselves as careless in them, as in the knowledge of his commandments. Thus than we see how in these respects the Lord may require due reverence in regard of the things pertaining to him, comparing them especially with the care that we have in our own things. Now to set the presence of God aside, and to look to our own profit, as before we put apart our own profit to consider of so great a presence: the fruit is great, and so great, that the writers of the Primitive Church, have compared the mystery of the Supper to the tree of life which was in Paradise, and the abuse of this mystery unto the unlawful eating of that tree, because I say they do make Christ that tree of life; so that who so eateth of Our own profit must move us to examination. Gen 3. 22. Matth. 9 20. 21. 22. Christ, shall eat of life. And to the profit, if to the faith of the toucher, the very hem of the garment of Christ did afford such a benefit, as the healing of so grievous a sickness; then we may rise to consider the profit which the touching, nay which more is, the receiving of the body and blood of Christ doth bring us: setting the faith equal in both, it is like that this exceedeth the other by many degrees, and yet few, I doubt, receive the fruit of this woman. We come then now to say that all these profits are lost without preparation; and as one of the Fathers saith, they that come unprepared find not Christ, that is, the body of Christ, but with john they light upon the napkin or the clothes of Christ, wherein he john. 20 4. 5. 6. 7. ●. Hag. 2. 13. 14 was wrapped so little fruit they have that come unprepared. The reason is (as Aggeus saith) that if a man be polluted and touch an holy thing, it is certain the thing that is holy becometh The polluted per●on polluteth all things Tit. 1. 15. 16. polluted too, and unless he be holy that cometh to the holy thing, the thing hallowed doth him no good. So that he that cometh to these holy things unprepared, shall turn the nature of them to himself, & it shallbe unto him as it fareth with them that take Physic; if a purgation taken to purge choler, do not work & purge the choler, beside the loss of the benefit, it turneth into a worse choler, and the humour is not only not Simile. lessened, but much increased: So if your mind remain polluted and unprepared, those things in the Sacrament besides your not profiting by them (which is to be wished) make us far worse than we were before, & for our unworthy receiving of them bring either temporal or eternal judgements upon us. Therefore for this cause in the Leiturgies of the Primitive 1. Cor. 11. 30. Church: the first word was a proclamation of holy things, to wit, that here are Sanctasanctis, that is, holy things for holy men. But is this loss all●no, there is loss of other things, there is I say, a punishment joined with the loss, for it is not as in outward things, if that your enterprise take not effect, it is but the loss of so much labour, but here is purchased an unspeakable punishment, which the Apostle after specifieth, that we eat and drink judgement to ourselves, according to the proportion of the fault, as either for neglect of the 1 Cor. 11. 29. mean, in which manner Moses offending for not circumcising his son, was corrected: or else for contempt of it: and then are we not acquitted from condemnation, & we are in Exo. 4. 24. 25. danger to be with judas in the full and entire possession of the devil. So then in both these respects jointly now considered, both in respect of the reverence of God himself, and in regard of the profit that we shall surely have, it shallbe good for us, duly to prepare ourselves, knowing as it is 2. Chro●. 20. that the want of success in things of the Church, dependeth 2. Chro. 20. ●● on the want of preparation. For this cause these holy men the virtuous predecessors, were always careful in every particular mean to be prepared, as namely going about to pray, they had their eiaculationes, that is, certain short prayers, before they entered into Mark. 15. 42. Preparation for the Sabbath. the solemn action, and they took half the day before the sabbath to prepare them to it. Now if preparation be necessary at these things in several, seeing all these concur in the Sacraments, excuseless must he be that runneth to the Sacraments unprepared. Now as the Commandment doth bind us to this Examination: So the contrary inferred, 1 Four sorts barred from the Lords supper, Children, Fools, ignorant persons, & impenitent persons. shuts out four sorts of people. First, if any for want of years, as children, be not able to examine themselves, all such are removed: Secondly, if any for want of wit, discretion, judgement, the use of r●sa●on, and such internals, the defect whereof (howsoever they are in age) makes them as children, cannot try themselves, as foolish and furious persons, these are also excluded: Thirdly, if they have a natural conceiving with gifts of reason and human understanding, and yet are ignorant in the grounds of Religion, and in the doctrine of the Sacraments, which chief points of salvation are necessary to be known; if I say, they have not attained to these rules, all such are debarred; And last of all, if they have a general notion of these things, and understanding of these rules, and in the abuse of their knowledge remain wicked, stubborn, and impenitent persons, that never go about 2 to prove themselves, all these also are to be separated, as unfit, and unworthy Guests of this Table. 3 4 The subject of Examination is ourselves and not others, as the Apostle saith, Let every one examine himself: As every one looketh to the preparing of his own meat, so must The subject of examination is ourselves. every one look to the sanctifying of his own heart; for this spiritual meat is better than the heavenly Manna; if we spoil it not through our own malignity And because if there be but one Publican in the Church we look to him, and our eye cannot easily go from him; therefore the Apostle would have our examination reflexed on ourselves, as the Sunbeams in the air. Touching the manner of examination we must consider the nature and use of the word. The Word in it proper tongue is taken from the goldsmiths shop, and it is a trying, as it were of metals, and therefore the learned would have us try ourselves by the rules of Goldsmiths; and this is not by the sound or Echo that it maketh, (for in the best it is deceivable) but setting aside this, they come to the touchstone and furnace (which are two things of proof to try withal) and they match with the touchstone the word, and compare Simile. with the furnace the cross. But because those be more universal, I think they may rather try the whole course of a man's life in general, than this several point in hand. Others, because the bread and the wine be food, follow herein the rules of the physicians. If a man have a full body, though his repletion come of a very good humour, as of blood, Simile. it needeth not filling but emptying; again, full bodies, if their fullness come of evil humours, are not to be nourished but rather they must be purged, as phlegmatic bodies which are full of moisture: Even so fareth it with all those which think themselves full enough of their own righteousness, and such as are stuffed with corrupt humours & gross sins, are not to come hither having no interest or claim therein, until the one be emptied of the fond conceit of his own righteousness, & the other purged of the loathsome disease of 1. Cor. 11. 31. 32. his own wickedness. Notwithstanding, if we consider the words that follow, If we would judge ourselves, we should not be judged; and again, but when we are judged, we are chastened of the Lord, because we should not be condemned with the world, it may appear, that the Apostle understandeth it of a judicial examination, as before a judge. And the very word though it were derived from the goldsmiths, yet the use of it is from a judicial manner of proceeding. Simile. Well then, let us take it this way, that in this trial we must so proceed with ourselves in judgement, and when we are by ourselves alone, we must erect our judgement seat in ourselves, and examine ourselves precisely whether we eat worthily or unworthily. For the plainness of it, we cannot be better directed than by that rule, 2. Cor. 13. Prove yourselves whether ye are in the faith. that is, (as I interpret it, and most men of sound judgement think with me,) whether the faith be in thee, and whether ye have received the spirit of Christ which is his vicar. For by this ye shall know whether ye are worthy or unworthy, for surely he shall eat Christ's flesh and drink his blood, that hath his spirit, But how shall we try ourselves whether we have the spirit, or no? I answer according to that saying Ephes. 3. 17. When Christ dwelleth in our hearts by faith. And this now is enough, for having this, we have Christ's spirit, and so Christ himself, and consequently we need not doubt of the other. Here it is good to take this word faith as largely as we can, and take it in as general a sense as the law, that is, for the whole word. Read as it were an indictment to ourselves against ourselves. And so first we are to sit in judgement on ourselves according to the whole form of God's justice, and it is good to take the record of ourselves, and that catalogue which the devil himself hath in store against us, which yet indeed he hideth & will bring forth, because he reserveth it to lay it to our consciences in the hour of death, when all our sins shall flock together against us to drive us to despair▪ It is good I say according to the ten words of the law to frame ten several actions, inditements, arraignments, and so many several sentences of condemnation, and then we shall find a great spoil of obedience in us, and we shall see ourselves marvelously to be defective, Thus having arraigned ourselves, we must further consider how unkindly we have dealt with so kind a Saviour since our calling, and so pronounce a perpetual confusion due to us with a shame for that which is past, with a grief for that which is present, and with a fear of that which may come Bucerus. Tunc optime habet qui pessim● habet. hereafter. And when we can bring ourselves out of conceit with ourselves, and have brought ourselves into the worst taking that can be, than he is in the best taking, that taketh himself to be in the worst. For the principal purpose of our examination is to show us our indignity, and to bring ourselves into the lowest conceit of ourselves that can be. Having in truth pronounced this shame and confusion of face to be due unto us, God will suspend his judgement and cease from his sentence of anger, nay he will say, This man behold, hath condemned himself, I need not to condemn him: he hath done enough, let my sitting in judgement upon him cease, seeing he hath so straightly examined himself, I remit all, I will examine no further, he is free, let him come and so let him eat and drink. Thus I say our examination must be in a judicial form, that is, we must inquire of ourselves whether we be guilty or Wherein the examination of ourselves consisteth. not guilty, worthy or unworthy. And because every man is ready to persuade himself that he is worthy, to bear out this point we are to try ourselves, whether we have faith; and because faith hath relation to the truth, and the truth must try us, which saith, Cursed is he that continueth not in every point of the Law to do it: we must search our books of remembrance, Galath. 3. ●0. considering what God hath against us, and examine ourselves according to every word thereof. Then because we must be constrained to conclude that we be unworthy, we must in the next place go out of ourselves, and faint after the righteousness that can make us worthy. For a man that findeth himself to be left in the estate of condemnation, Matth. 5. 3. 4. to him will seem a good saying, & worthy to be received, That JESUS CHRIST came into the world to save sinners: and to him the name of a Redeemer will be most precious. And therefore at this second return cometh to be considered of, that Faith which cometh 1. Tim. 1. 15. by the blessing of the Gospel, whereby we seeing our own ignorance, do seek wisdom out of ourselves, being conscious of our own unworthiness, and sue for obedience in the Son of GOD: and seeing we are altogether aliens from God by reason of these things, we seek for our perfection in CHRIST, & upon this condition is righteousness given unto us. Then because the examination of this standeth in another point, for that a condemned person will redeem his pardon by a price, be it never so great, if by any means he be able to make it, and a man spareth no cost for that which indeed he doth love, as we may see in the example of a vile love of Esau, who setting his love even upon meat, was content with the loss of his birthright to buy it, if we truly esteem Christ his death, we will give any thing for it. And truly God requireth nothing at our hands, but even that small condition Ephes. 4. 52. To be courteous one to another, and tender hearted, forgiving one another even as God for Christ's sake for gave us. Where we see that as God hath for. given us, so we should forgive others▪ ●or a man that purposeth truly to have Christ, it is little to give ●oue: that as the Godhead head wrought in love towards us, so we must work in Christian charity required. love toward others. This as a necessary thing is first to be required, the rather for that we escaping the sentence of condemnation, and that by no other means but by remission, which is as a bridge to escape by, it were very rigorous and hard dealing, we ourselves having gotten over, & others being as desirous to come over, if we should pull up the bridge Simile. from them: this would be too savage even among the heathen. This point of loving others, God so loveth, and so accounteth of, that if a man were ready to come to the Lord his immediate worship, he is content this duty should rather be left to him undone, than that duty should be undone to our brethren. And in the parable of the debtor we see this more effectually. For so long as the debt is directly the Lords, he breaketh out into no Math. 18. 28. 32 such words, as he doth when the servant taketh his fellow servant by the throat: saying, Pay me that thou owest; So that the retaining of enmity to our brethren doth after a sort more offend God, than our offending against God himself. This is all the Examination before hand. How we may e●te & drink in the Eucharist. When a man hath by due Examination found himself unworthy, and unworthy in respect of himself, then is he to be transformed. And here note a thing contrary to our common diet. Though in our ordinary food our meat is changed into us, and becometh of our substance, not we are changed into it: here in this meat, I say, it is contrary, we are transformed into it, not it into us; so that we may say of this spiritual food, as of the nature of the leaven. The leaven is not unleavened and changed into the meal, though it Simile. ●eth hid in the meal, but the meal is transformed into it, and leavened by the leaven. So may we say of this sacramental food, we are transformed into it. Wherefore seeing the Apostle saith, Le● a man examine himself, and so let him eat; our examination must end in eating and drinking, and not in abstaining. They then, that thought they honoured the Sacrament with abstinence, they by this rule plainly dishonour it: for it is said, Let him examine himself, and so eat: not so let him abstain. And the Sacrament is abused, as well by forbearing, having examined ourselves, as by receiving it unworthily. The things received are called Bread and Wine. Concerning the nature whereof, better What we receive in the Eucharist. relation we cannot have, than Psalm. 104. where seeing the use of Bread and Wine to be to nourish, to strengthen, and to comfort, we shall the better mark the Analogy in this. The body of Christ represented by Bread, must have that effect in the soul, which bread hath in the body; but bread hath this effect, to strengthen the body of man, as appears by the cited testimony of the holy Ghost, therefore our souls by CHRIST receive strength against sin. We read in Genesis, that Abraham's servant returning from their pursuit, Gen. 14. had their hearts strengthened by bread, which they had of Melchisedech, and we know that the Paschall Lamb was to give strength to the eaters thereof; so our Saviour CHRIST calleth us unto him, that he may give us spiritual strength for newness of life, in the strength whereof we must so labour for righteousness, as if heaven were to be purchased by our works. For CHRIST his body is not only quickened, but quickening, not only Christ's body sanctified, but sanctifying. And as in the body, such be the humours, as in the mea●e; so in the soul, in the active parts of righteousness, we receive such meat as may enable us to labour for the kingdom of heaven. This is that, which the holy men did take in the Sacrament. On the other side, the blood of CHRIST must work that effect in our souls, which wine doth in our bodies. The effect of wine is also set down, Psalm. 104. but more Christ's blood lively, P●ou. 31. it is said, wine is to comfort them that are in the present estate of death: for such wine was ordained, Then look what the gladness is of the body after the wine received, so there is the same analogy by spiritual comforts in the blood of jesus Christ, seeing that we can no more go through that * or active. absolute righteousness than the Angels, than the heavens, which are impure in the sight of God, and in whom he findeth imperfection. We must therefore come to the passive righteousness, we must have the blood of Christ sprinkled abroad in our hearts. By the one we must labour so, as if we would overmatch Righteousness active & passive before God & m●n. the righteousness of the pharisees, & of the most justiciaries in the world: but when it comes before God, to live or to die by our righteousness, than we must let go the old Testament, and take care for the blood of the New Testament, which is given us by the ministery of Faith. For our action of eating and drinking, as the Church hath retained it, there is a commandment given, that we lift up our hearts unto the Lord, and we must be as Eagles flying up to heaven, by having careful meditation at that time of things invisible, of setting before us the suffering of CHRIST, in breaking of the body▪ in shedding of the blood of CHRIST, which being ruminated, is the sending up of our Faith, by the working of the HOLY GHOST. The principal end, is the remembrance of the death of CHRIST, which he did commend Why we receive the Eucharist. to us, at his last parting from us, which ought much to stick in our minds, because the last words of a friend, ready to depart, do oft leave both impressions and affections in us. Indeed, when we read of his death, it doth somewhat move us; when we hear of it, it Meditations of Christ's death. moves us more; to meditate of it, moves us in a third degree; but besides all these, to have as it were before our eyes a visible Crucifying of Christ, doth move us most of all. This in wisdom he used, that we might not forget him, as before, GOD the Father after the great deluge drowning the whole world, for a remembrance of the work of delivering us from water, he left us a Rainbow. And when he had supernaturally fed the Israelites with Manna from heaven, he would have a pot full of it reserved in the Ark of remembrance, for a memorial of so great a work. We being delivered by the blood of Christ from the floods of our sins, have received Baptism to keep us in remembrance thereof. We being nourished with the Manna of Christ his body, are commanded to use this mystery, to continue an holy remembrance of the same. Now for that union, which is betwixt CHRIST and us, as we have nothing in Adam, How we are united with Christ & his members in the Eucharist. but that which conveyth death to us: so it is needful that we should be joined to one that may give light to us, the means to be thus united, is this sacrament. And what union can be greater than that, which is between the thing nourishing, and the thing nourished? This union, though by no reason it can be expressed, must be believed, how Christ by being borne of Mary, hath united our nature to him: and this union hath every reprobate with Christ, in that he hath taken upon him the shape of man: and so far any castaway may be said to have interest in the flesh of Christ. Where is then the difference? Truly here is a difference, if the arm joined to the body have no life, no sense, no benefit of vital spirits, it may be indeed united to the body: but it is not a part of the body▪ so the wicked living Spiritual union & communion with Christ. without Faith, have no soul as it were, but are as it were senseless, and lifeless hangs-by, and therefore are no true members of Christ. We must not then think it sufficient to be joined to the flesh of Christ, as the kinsmen of Christ, who speaking of this spiritual conjunction with him pointed unto them, that by faith received his word, saying, These are my brother, my sister, & my mother: These have the true union with Christ: the other have affinity with Christ in his flesh only, in his incarnation. Therefore with the symbols, to a true receiver Christ is really given, & so all whatsoever belongeth to Christ in the purchase of his redemption. Neither are we to look only to our union with Christ, but to that joining Communion with the members of Christ of ourselves with them, that are of the same mystical body, be they never so many, that receive with us. For this tries all, and it is an union of love, and in respect here of this mystery hath been called a Communion. And because our union with Christ doth nothing profit God, though a thousand worlds of men were united to him, he hath set over the profit to others; so that (if I may so say) is Christ is meat and drink to us, so we should be meat and drink as it were to others: for that whatsoever we have in wisdom, we should bestow to the behoof of the ignorant; whatsoever we have in holiness, we should make the best of it to the winning of others; whatsoever we have in outward things, we should communicate it to others, according to the quantity of their wants & our abundance. So shall we be members not only of the natural, but also of the mystical body of Christ. There is yet another end, Seeing there is such a nature in the creatures, that the outward things have suffered many injuries, before they became good food, as the corn being cut down in it perlite age, pressed out of the husks with the flail, losing all his entrails with the violence of the Mill, and after passing through the parching heat of the Oven, is made Simile. good bread: so the flesh of jesus Christ went under many pains, and the blood of Christ as the grape in it most flourishing estate was pressed out of the veins, and sustained hard passions, and shall nothing of us then suffer with him? Because we cannot wreak ouranger on the jews, as Pontius Pilate, as Caiphas, and the rest, for that they are dead and gone, and The jews did no more crucify Christ then the nails, the cross and the hammer, but our sins. Zach. 12. 10. 11. yet to say the truth, they were no more the crucifiers of Christ than the nails, the cross or the hammer, but it was our sins which did crucify him, it was our vile thoughts, our corrupt speeches, and our own sins which did set Caiphas, Pilate and judas, on work, and they were but our servants and hirelings in the action of his crucifying. Therefore as we would wreak our anger on them, seeing they I say, were but hired, and we have the things in ourselves, which did chiefly crucify him, let us do that despite to our sins, let us arraign them, let us crucify them, let us nail them to the cross, let us kill them, & bury them for ever. This is that, whereon we should spend our choler, and let us beware of crucifying of Christ again, which thing though it cannot be indeed, because all the Deputies & high Priests are gone, yet we may be truly said to crucify him again, when we bereaving him of the fruits of his death, put new passions of grief upon him. For though it was no grief to Christ to die, so he might enjoy the thing he died for; yet to lose the fruits of his torments, this doth in a second degree torment him. This is an active crucifying, now comes in a passive crucifying. And this is a cup not of the Communion (for that needs the son of thunder, the child of Zebedeus) but it is the cup of the cross, whereof he himself did drink: this is the Baptism, wherewith we must be baptised as he was, that is, not with the water of jordan, for every child of a seven-night old may be washed with it, but of affliction, whereof we must taste. And as Christ hath now a Crown of glory, but he had another crown before, even a crown of thorns: so in this feast we have a cup without bitterness, but there is a cup of bitterness, which either we have drunk or must drink, or both. The drinking of that cup binds us to drink of this. And surely suffer we must, some have their passion in death and inwardly, and that is most sore; better it is to have it before death and outwardly, for surely drink we must: if we participate of the one, we must also participate of the other. But as it is good to use this trial before, so there is another examination more profitable Of examination of ourselves after the receiving of the Lords Supper. that follows after. A man may by the sight of the soil gather by some guess what fruit will come up, and what it will bear; A man may by the ingredience of the medicine conjecture what effect will ensue upon it: But when we see the fruit come up, it is far more sure; and when the purgation hath wrought, we may more certainly judge of the effect of it. And because these accidents of repentance from dead works, faith in Christ, & love toward men going before, may deceive us: it is good to put the matter out of all doubt to try ourselves Simile. afterward, if we can hear the word more joyfully, if we travel for righteousness of Faith more sound, and make the score of our sins less than they were before, they are comfortable fruits of the truth of our hearts. Now if any say that these signs antecedent, the beginning whereof is in repentance and Objection. sorrow for sin, the end whereof is charity, and these also that follow after are very good things, and yet entering with himself into the trial, he findeth himself more discouraged than encouraged: to him I say, if a man had Repentance and Faith in most perfect and Answer. ample manner, that man were not to receive with the Saints: for these mysteries were provided for their help which have wants, and therefore for imperfections no man must discourage himself to come hither. Only let him look to this, that he do whatsoever he doth, though not perfectly, yet sincerely. Then as it is most sure that by our examination we should fall into the agony of Christ to sweat blood, and if it were possible even to be covered with the drops of blood: so because man's nature cannot be brought to this, by reason of that cold sweat and cold repentance that is in us. Christ therefore was brought into this sweat by a glooming heat: Christ I say, who enduring this agony, became not only a satisfaction for our sins, but also for our imperfections in good things, he doing good things absolutely; therefore Christ fell into these baths, that his perfection in suffering might satisfy for our imperfection in well doing. The rather we are to stick to this, because if we cannot bring ourselves immediately into the first degree of sorrow, yet that We must be grieved that we can be no more grieved 2. Chron. 30. 18. ●9. we stay not to come to the second degree; that is, that we be grieved, that we can be no more grieved, and if we come to this, this shall be sufficient. And to all such as thus in truth shall prepare themselves, do those prayers of Hezekiah, 2. Chron. 30. belong, that the Lord will fulfil the measure of their righteousness, and pardon their sins that prepare their whole hearts to seek him. And thus much for the trial before and after the Lord's Supper. FINIS. A TREATISE OF GOD'S FEAR. THe style of Moses, Psal. 90. 11. doth vehemently set down the paucity of Few fear God. them that truly fear God: he saith who feareth, etc. we know the thing sought for and inquired after, is not known to the Asker; for then the question were vain and superfluous, and the very nature and institution of a question is to have relation evermore to the increase of knowledge in some thing not sufficiently known: wherefore it is like that Moses knew few fearing God aright, and in general this style is very needful in all God's things, for we are slenderly acquainted with them, but in evil things there is no question or inquiry to be made, as being a thing coming into the eyes, ears, and hearts of all men enough, and as we see by daily experience too much. Now if we will go from Moses time, to David's time, we shall see he makes the like question, Psalm, 15. 1. Lord who shall dwell in thy tabernacle, etc. as one that saw a great want of men desiring that way, but come to the contrary: and Psalm 14. he showeth that all are gone out of the way, all are corrupt, there needs no question to be made of such. Go yet further to the days of Esay, and we see his style to jump with both the former, as Esay, 53 Who hath believed our report? as though they could hardly be found that would credit his words, but even in the very first chapter he was not afraid simply and without inquiry to say, that all were so full of sin, that there were no place void of wicked men from top to the toe. If we come to Christ his time, he saith in his days, Who is a true and faithful servant, who is a trusty servant, who when his Lord cometh, he shall find faithful▪ but of the ambitious pharisees we know there was great store. If we chronicle from Moses to David's time, from David to Esaies' time, from Esay to Christ his time, and from Christ to the end of the world, we shall find it a matter of controversy to have men fearing God; but of the other sort it is a thing without all manner of controversy. And here we must not think, that it might be, many feared God, but they knew not men's hearts: for God himself, the searcher of the heart, acknowledgeth the same that they do, as Esay saith, 59 4. No man calleth for justice, no man contendeth for truth. 16. and when he saw there was no man, he wondered that none should offer himself: neither is this excess of evil noted only in the persons, but even We have no time to do good. the times are full of evil. Genes. 6. 6. It is said the thoughts of men's hearts were evil continually, or every day: Micah saith, they spent the whole night in evil, and so goeth further: so that Moses having set down all the day, and Micah all the night, we may say all time is stuffed with evil; if we have any time, for good it is in purpose, not in practice, it is in the time to come, not in time, present: in regard whereof the Prophet saith, the silly fowls and birds of the air, the Stork, the Dove and others keep their time, but we never can find our time to do well in. Beyond all this, as all persons and times, so all places are tainted with this evil: Heaven itself hath not been void of wickedness; for even from thence fell the wicked Angels: Paradise was not exempted; the Temple was not free from notable hypocrisy; the number exceeded even in the actions themselves: wherefore David crieth out at the view of such a pack, Lord, who doth understand the errors of this life? Our days may be numbered, as we see Psalm. 90. but our sins are without number, and therefore are compared to the sand of the Sea. Then we see in regard of the person, time, places, and actions, few do good, and therefore such is the complaint and question of the men of God in this behalf. The fruit which we are to reap by this, is thus much: that if we see occasion of offence, and matter of grief be offered us, we see no more than Moses saw long ago, than David, Esay and Christ himself saw in their times before us, in comparison whereof we may make our advantage, that seeing the time of Moses was a time of affliction, and the days we live in are days of peace, it is less marvel to see evil in the days of peace than in the time of trouble: and therefore Luther upon this question, who fears? Psalm. 90. maketh this answer, no man before affliction: showing that affliction should specially lead us to fear, and being once affected with fear, we should either say, Lord what shall I do? or with David say, What shall I repay unto the Lord? Seeing the Lord is feign to complain of the small number of such as fear him, we must take order to mitigate this complaint, that it fall not more justly upon us. In the time of Moses at the least there was josua and Caleb; in Christ's time Simeon and Anna: At the least we must look there be one true worshipper, as in Elias time, and so doing we shall make the question vain, and surely if we desire to be such, few will put us by our desire: for as our sins be well called an hereditary sickness, which if it were not so, we would purchase them fast enough: so that knowledge and fear of God not being hereditary, are not withstanding cheapened of few men. Great cause there is then why we should fear, it is an act of the everlasting Parliament, How we should fear: and why we do not fear. that we must once die, Hebrues 9 and job saith that our life is but short, and do we not hear that all of all kinds are gone this way, all wise men, all men of pleasure, no patriarchs escaped it; no Prophet was exempted, our ears can testify this, do we not daily miss our friends? when God's wrath hath taken them away, and the grave hath buried them in silence. Do we not daily in coming to the congregation, pass over the graves of men, sufficient monuments of the execution of the general day? Do we not use as a general proverb, as sure as death, and yet the servants of God complain, that we know not the wrath of God. Surely we do not know this for all that, which Moses Psalm 90. proves by two reasons: first, he prays to be taught in it; and if it were already exactly known, then should this prayer be superfluous: again, he argueth of the effect, that for so much as there follows no fear, therefore there is no knowledge of the wrath of God, for the want of fear sends a want of faith herein: and were we persuaded that God's wrath were such a thing, we would fear; and therefore we fear not, because we are not so persuaded of the wrath of God in it. In natural things we will not easily run into things feared, nor fear those things which we think not to be evil; and therefore because we fear the fire will burn, the water will drown, we are hardly brought to run into the fire or into the water: much more should we so do in things supernatural, if we did truly fear them, wherefore though we know in some part the wrath of God, yet we are not come to the perfect knowledge of it required at our hands. Hitherto we must understand, it is one thing for man to determine of knowledge, and another thing for God to judge of it; as Esay pronounced a difference between our esteeming of fasting and Gods judging of it, Esay 58. for that if we see a man abstain from meat, we think he is a good devout faster, but the Lord determines otherwise: so we may pronounce a difference between the valuation of knowledge in our eyes & in the Lords eyes. It is nothing for us to say, this have we quoted, thus have we read, this have I uttered, and therefore I know this; for this is nothing in God's judgement: for as he determineth of the fast, so will he determine of the knowledge of them that pass the ancient Rabbins of the jews, and outreach the wise men of the Heathen. And no marvel, for as we say there is a wise kind of ignorance, a learned unskilfulness: so surely there is an ignorant knowledge, Docta inscitia. a sottish kind of wisdom; and this now possesseth the whole world. And that we may walk within our warrant, we shall fetch our proof from the sixth of Esay, which place, for the excellency of it, is oft repeated in the new Testament. Matthew 13. Acts 28. and Rom. 11. where we see there may be a seeing without seeing, a kind of hearing, and yet no hearing indeed: Even so there may be a knowledge, and yet no knowledge before God, Knowledge without practice is no knowledge. the cause is for that the Lord accounts of no knowledge, which comes not into practice: and if we have never so much knowledge, and practise it not, it is nothing in God's book. And according as this is God his reckoning, so it is our usual account; for if we have taken pains to put precept unto precept, and to teach one that hath not profited by our pains, how attentive soever he seem; yet we account him, and accuse him as one that heard not at all. Better is no candle, than a candle under a bushel: and the Lord accounts no light under a bushel for light. Better to have no ears, than the ears of an Idol. And indeed they are no ears, for they hear not: so it is no knowledge that is separated from practice. We do beguile ourselves in our accounts, when we think we have a great knowledge, for that we have heard many Sermons, whereunto because we have not joined Unprofitable hearing how dangerous. practice, we may well blot out of the score many of those Sermons: for such Sermons in Gods account be to us as no Sermons. We can say and cry, that where there is a want of the means, there is a great token of God's curse; and I will not deny it, it is so indeed: but yet be it known, that with a singularity of the benefit, if none profit by it, there goeth a singularity of judgement where it is abused: and a more notable judgement remaineth for such a place, than for the other, because it had been better never to have heard, than having heard so much, never to profit. It is good saith David, that I have been afflicted, for I have learned thy law: indeed in this respect it was good for him; and yet it is not good for some to be afflicted, who not profiting by it, become the worse for it, as it was to Lot's wife, who was made a pillar of salt. Two things hinder ripeness of knowledge, the one is that men are proudly ignorant, Why we profit not by our knowledge. persuading them falsely to know that they know not; the other is hardness of hart, whereby they are obdurated against the true profit of knowledge: for either we think we have some deep knowledge, or else we become stony and senseless; that if God's judgements be spoken we fear not, if his promises be offered we rejoice not, whatsoever is spoken we move not: into such an heart, how much knowledge soever is powered in, though it seem to run over, yet the quantity of it will amount to nothing. Because we will not see God's wrath, as it is, we see it in justice: for by God's wrath is justice signified unto us. And surely howsoever other qualities in God do not affect us sometime, yet wrath stirs us up. Affections are commonly stirred up by their objects, as fear by wrath: Now if we fear the anger of a man, and specially of a Prince, because the wrath of a Prince seemeth so great a thing to us; what shall we think of the wrath of God, Simile. which one way or other we shall surely meet withal, either for to bear it, or else to be reconciled to him for the avoiding of it? Wherefore to reveal to us this wrath, it is Moses his office to teach us to see our sin, & so to bring us within the compass of the law, and of that forfeiture which the law doth award us, that so we may esteem the more of that mercy which is offered in Christ. Now the cause why we esteem not mercy, is because we account so slenderly of our sins, and therefore we do lightly value our sin, because we think no more reverently of God's wrath against sin: for such is the sense of our sin, as is the fear of his wrath And so we esteem peace as we account of war, and make a prize of our plenty, as we do of our scarcity. If we consider rightly of the want and famine of Samaria, or of Idumea, and see the heads of Asses sold for so much; then we shall be fit to judge rightly of plenty: we are therefore in our afflictions to level at the wrath of God, which is the cause, & not to stay in our affliction, but still look to our sin, without the sight whereof, we shall either stand carping at God's judgements with jonas, or we shall fall to curse the day of our birth with job: so far shall we be from making our true profit by it. Therefore we know not how to profit under the cross, because we know not the causes How we must behave ourselves under the cross. Si●●al●. of it, but wedwell in the effects, & complain of the thing done, not looking to the cause and original of it, which we see in that a man being crossed by a wicked man, he storms against the man, but looks not to God: wherein he doth as if a man should quarrel with the staff wherewith he is beaten, and never look to the smiter: for a man is but as the rod of the Lord, or as the staff of the devil; we deal (I say) with the stripe, not with the devil, by whose instigation that is done. And as we deal with the devil in his motives, so we deal with the Lord in his visitations: we could tear the rod, but not be humbled under him that useth the rod. And what do we profit by this behaviour? Admit we could wrest the rod out of God's hand, what gain is that for us, against whom he will take up a sword and a mallet, or a great rock, wherewith he will not stand to beat us, but out of hand to break us in fitters? And therefore good wisdom it is not to wrestle with the effect, but to meet with the cause. Now then there are two things which blindfold us, that we cannot Two causes of our blindness in afflictions. see God's wrath in our afflictions: the one, because we are not strait consumed with the anger of God: so long as men waste away by little and little, and are not beaten down at one blow, they put off all suspicion that God is displeased with them, and never acknowledge his wrath, until it come like an ambassador of death. Some are consumed by apoplexies, and suddenly fall dead: some by hectics, and piece by piece fall away. This is so much the more dangerous, because it is the less sensible, and rather killeth us than forewarneth us. It is as dangerous to moulder away, and as easy to die of an hectic, as it is to fall dead and to be taken with an apoplexy: And therefore it is not good to tarry for the dead blow. Another cause is this: that as God's iudgement● are to many, mercies, and proceed from his love towards us: so though we see it not, many of his mercies we sent to us in his judgement, and proceed from him in wrath. So jeremy saith, that the Lord gave josias in wrath to reign over his people: and yet josias was a good King. The use of all this Note. is thus much, to show us that the Lords anger works in him, as do all other affections when they have not their work in us. Hereof it is, that because we are not displeased with ourselves for our sins, God is displeased with us; because we mislike not our corruptions, God showeth his misliking of them; because we are not angry with ourselves, God is angry with us. Sin deserveth wrath, and sin must have wrath either at our hands or at▪ the Lords hands. If we be wrathful with ourselves, and take an indignation with our own selves, as 2. Cor. 7. the Lord will remit his wrath; if we will judge ourselves, God will not judge us. If at any time we come to judge of God's wrath, we account of it as of an impotent How great God's prattle is. thing: wrath doth work, the wrath of the least doth move, and I would we feared the wrath of the Lord as much as we do the wrath of Princes. But we think of God's wrath as of his mercy, we fear him as one of silly anger and small power, we thank him for his mercies as a niggardly God, and pinching giver. When we deal in duties to Godward, we cut them, we mince with him, we measure and stint him, as though we would be even with him: but when it comes to our wickedness, we are both large and bold: we do as men that thought the Lord was either blind, and could not see our doing, or as though his arms were bound up in a clout that he could not strike us. The weakness of God is stroger than any strong thing in man, 1. Corinth. 1. the very weakness of God is stronger than the strength of men. But how shall we conceive of this weakness? In a man we account that weakness, which his little finger hardly can touch. Now than if we will come (as it were) to God's little finger, and take but the confession of all the wise men in Egypt, and of their Magicians: and we shall see, that in those rare and notable plagues which came on the land, they said it was the finger of the Lord. Come to the afflictions of job, wherein he lost goods, cattle, and children, and the devil (I say) makes all that but a touch of his little finger: and yet this spent all. The breath is counted in a man but a weak thing: but come to the very breath of the Lord, & we shall see all that is in a man is as grass, and the best things in him as the flower of grass, when the spirit of the Lord bloweth upon it. Esay. 40. 17. and Psal. 18. 8. it is said, Smoke went out of his nostrils, and a consuming fire out of his mouth: so that great is the power of his very nostrils, and mighty is the very weakness and infirmity of his wrath. If this be the weakness of God, what is his strength, his strength (I say) when he is compared to a giant, or to a lion: to a giant of all men the greatest; to a Lion of all beasts the strongest? If he be so mighty when he toucheth us but with his finger, how terrible is he if he strike us with his arm? Now what shall we say when he comes not only with strength in himself, in his finger, in his nostrils, and in his arm; but he is armed, he hath his sword whet and his bow bend against us, as a man prepared for the battle? So that if we be far off, than he hath his bow to fetch us; if we be near, than he hath his sword to strike us. But what speak we of a sword, or of a bow, when he hath not only these, but powers & whole armies of his creatures against us, as of fire, of hail, of thunderbolts, yea of the least and vilest creatures, as of louse and flies, to come on us? So that if the sword find us not, his thunderbolt shall meet us; when the hail doth not make an end of us, the fire will consume us; if the fire would not burn, the mallet would bruise us: further than all this, he hath his chariots and thousand of chariots in the whirlwind, and his pillars of fire to terrify us: and which is more, he hath his thousands and twenty thousands of Angels to make a spoil of all at his beck: so great is the wrath of the Almighty, his power will not fail, all his works will assist him, and when one hath done his duty, another will follow: so that we shall surely be weary of suffering, before he be weary of afflicting, or weak in punishing. But to pass over the speaking of his strength: let us look to our own weakness, we are but as potter's vessels, if we hit but one against another, we break, we fall into shards at every knock: and if the Lord lift up his rod against us, we shall be brought to dust; if a little rod will not serve to do it, he will take a crow of iron and fling at us. To be short, the Lion cometh before him, the Unicorn serves him: Behemoth is taken with his sword, Leviathan cannot stand before him. And the difference between the power of God, and the power of Princes is as great: Princes can only seize on the body, and all their wrath can go no further than this life: but the Lord attacheth as well the soul as the body, and his anger is as hot and hotter in the life to come, as it is in this life. Our knowledge must end in fear: that ignorance is bold it is plain: but that experience Of the fear of God, and why men do not fear. should tremble at things either imminent or present that is it which Moses thought so strange a thing, that he durst conclude, Psal. 90. that if we fear not we are ignorant. No marvel, it pleaseth the holy Ghost to join fear, and the wisdom of God always together, either as the beginner, or as the finisher of it. That it is the beginning of wisdom it is plain, Proverbs 1. that it is the end of wisdom it is manifest Ecclesiastes 12; so that it is not possible to have true wisdom without this beginning, neither can we attain to the perfection of it without this ending. Now the causes why we do not fear are these, either for that we are wise in our own conceit, or else we be stony hearted, both which evils are cured in us by fear. The first is proved, Proverb. 21. where it is said: Blessed is the man that feareth: but he that hardeneth his heart shall fall into evil: where is a plain opposition between the fear of God and hardness of heart. The second is to be showed Pro. 3. 7. Be not wise in thine own eyes, but fear the Lord: where we see the fear of God correcteth this conceit of ourselves in us. This we say then, that he that feareth not, hath either pride or hardness; and if these two, than no wisdom, and consequently he is convinced not to have knowledge. Fear and wisdom makes a man a man: it is the conclusion also, and Love without fear. shutting up of all love; the reason is, love groweth secure without fear, and being secure it loseth her spouse, as we see in the song of Solomon: where the Church bewails the loss of her Love, whilst she fell asleep: wherefore I say, as in the beginning, we must have a fear of wrath; so in the end we must have a fear of losing. In Hebr. 12. when the Apostle b●●ore had spoken of Love, least that we should securely lose it, he ends all with a trembling sentence, and shutteth it up with a fiery clause, God is a consuming fire. It is given to all Sin breeds fear, & how much. since Adam, after we have sinned to fear, and to hide ourselves, in regard whereof the thief trembles at the sight of the judge, & the very dead tree strikes a fear into the conscience of the superstitious worshipper. Nay I may say the devil trembleth, and every sinner shaking off fear, after he hath sinned, justifieth the devil himself in this respect, and so in shuffling off the forewarning of God's judgement, he passeth all in wickedness, either in the Church or without the Church, or in hell Neither must we simply fear, but have a certain measure of fear: we may say as Abraham said in Genesis, if there be no fear of God, then there is surely no place left for the Church of God. Through the mercy of God we cannot yet say so: for though the Church at this day be not so justifiable as it should be, nay it is condemnable in respect of that which it ought to be: yet we cannot say but Abraham hath a place with us: wickedness is not yet come to such a pitch, that there is no fear of God with us. How be it herein we be defective, in that our knowledge and fear of God is not proportionable to our teaching, and the justice of God: For setting our continual teaching with our discontinued profit in learning, and seeing the marks of God's judgements are set in the bowels of the Nations round about us, this thing rightly weighed, our fear is nothing, our knowledge is little, the Lord may have his action against us, because though we have some thin fear, yet it is nothing proportionable. Wherefore as it is not sufficient that our meditations in the law be meditations, but that in strength & comfort they exceed all our thoughts of the world; and as God requireth not only an hearing, but such attention in hearing, as we hear nothing more heedily and carefully: so we must fear and that accordingly, and this according is that which will condemneus, because (I say) our affections are not according to their object. But behold a greater evil, for as we set not our affections high enough in good things, so we rack them too far in evil things. We fear not God enough; we fear the world too much; we love the word too scantly; we love our profits too excessively. So there is a jar in both, our fear in spiritual things is defective, in worldly things excessive. And surely though we could not do it in such measure about the best things, because we cannot reach so high in lesser things (which thing if we could do, it were a great part of an Apology for us) yet for that we fear so much in lesser things, and fear so little in greater, this will indeed accuse us. Again, that our fear is not according to God's wrath, it is known by taking that small measure and scantling of it, which we are wont to do; for whereas the word hath made the fear of God to be our measure for the fear and forsaking of sin, job. 1. we by making our fear of God light, make also our departing from evil light. Thus we see the Lord must have an order in things; first we will have his kingdom provided for, than other things in their place: we in keeping so low an ebb in his fear, make up his indictment he hath against us. FINIS. A TREATISE OF HYPOCRISY. THere are two things required in Religion, the substance and the ceremony There is more required in Religion than an outward sho●w. or vizard, and we have but one of them. The first is a marvelous hard thing to circumcise our hearts, to make them bleed; we think it enough to hear, for opinions carry the common people: for they be like children, if they see a face in a glass, they think it is a man, and begin to talk of it and to it. This ceremonial hearing in times past it would now and then (as they say) do good: but now as one saith, is nothing but to hear, eat, drink, and talk. That a show is sufficient to move the multitude, it appeareth by Absolom, who although he were a beast; yet when he had made a vow, and jesabel had proclaimed a fast, the people followed them, and said the Queen was become religious, & Absolom was worthy of a kingdom, and so the like hypocrites have an opinion of just men. The duty of reprehending is the duty of a good man, and under the law it was thus: the accuser was wont to throw the first stone: the thief on the cross said; Thou being in the same condemnation, darest thou reprove? Here is a case of praemunire, which what it is on earth we know, and what it is in Heaven we shall know at that day: examples we have in Aaron, N●dab, Ab●hu, Vzza, and Ahaziah. Seeing there be such a sort of sore eyes, and so few chirurgeons, it is good to stay in reprehension, Why & how the Lord is sometime hot in speech. till we have cast out our beams: and this is but reasonable, that a man should first cure himself. But because many will not stay for all this, Christ waxeth angry as it were, and calleth them hypocrites: where saith Chrysostome, he showeth himself very angry: for this word when he useth it or such like, as O evil servant▪ O painted tombs▪ generation of vipers, it is not any little offence that he speaketh against. The name of an Hypocrite is abhorred of God and man. As it was said of Octavius and Of hypocrisy how it should be abhorred. Antonius, they hate a tyrant, but not tyranny: so it may be said with us, we hate an Hypocrite, but not hypocrisy. Thus we may see first in real hypocrisy, we cannot abide a course cloth with a fine list, nor fruit fair without, and rotten within; nor timber strait without and hollow within; nor light weights and false wares. In the Commonwealth he that poisoneth a man, and he that killeth him with the sword hath not the like punishment, because the first is greater, in that he killeth him hypocritically. In the Church the father's appointing punishment and penance for divers sins, set down for hypocrisy, the greatest punishment, in prima quadragesima. Peter was first moved at this against Anani●s and Saphira, Act. 5. Paul among many dangers, setteth this down as a chief one, that he was in danger among false brethren. S. john the Evangelist in his Revelation prophesieth, that the Church should never be more grieved, than by such as had women's faces and hair, and Lions teeth. The complaints of the Prophets against them is manifest in their terms, Pots with scum cakes baken on one side. Ostriches with great f●athers and of little flight. But Christ inveigheth specially against them, for he threateneth seven woes against them that be hypocrites, where he never is found to do the like against any sinners. To look more clearly into this sin, it is opposite to God the Father, he is a being, this a certain show; God is one, and hath made him one, but the hypocrite he maketh himself two, an heart, and an heart: the hypocrite leaveth a little place for religion, and the rest he leaveth for that which he loveth more than religion, and in this division he giveth the worst to God, that is, that which is without; he opposeth himself against God in his heart. God is truth, and the hypocrite hath a lying profession, unhallowing the name of a Christian, and seducing those that are simple, which is a common note of hypocrites; so they are deceivers & deceived, as Absalon and Ishmael. They are opposite to God in his goodness, he is good, they are evil within, and that which is worse, they cover evil with good. We may see God his detestation of this sin by his expostulation, Psal. 50. he abhorreth it so that he forbade his people the very resemblance and representation of it, as a linsie woolsie coat, a hollow footed beast, and miscellen corn: he shall not come into my presence: and in the Psalm he saith, he could not abide the sight of him: and surely the surest punishment against any sin is to have our portion with the hypocrites. That we may know an hypocrite, we must judge him by that which is within. A father Special kinds of hypocrisy. saith, we must look on him without, for example in admonishing, his outside is, brother cast out the mote, but lift up his eye lid, and you shall see his eye not answerable to his tongue. The syriac word signifieth, * Vultum assumen. a face taker, his viso may be admonition, but it is a broken viso, for a man may see the timber through it, and so he is an impudent hypocrite. For the nature of hypocrisy, it may be described thus, * Est signum sine signato. it is a sign without a thing signified: as when one thrusteth an hood over his head, or his head out of an hood, & hath no learning, an hood being made to signify much learning: and so there are more of these hypocrites Sub splendido pallio latet nequitia. than we would think of. We have Elias his mantle, but where is his spirit? This hypocrisy is a sin of many corners & degrees. In every sin there is a mystery of wickedness, and a gross substance of wickedness, a leaven and lump of iniquity; so we may divide hypocrisy into the mystery and the lump: the mystery taketh hold on us all; and there Non videri volunt quod non sunt, sed quantum non sunt. be two kinds of it. The first and the best oversay themselves, but they do something; they commend more in word than in practice. The other are such as say & do not, this is gross hypocrisy. Again, hypocrisy hath two ends. God his glory should move us sufficiently, but we must have some other end with it, and this is in the best men. Augustine saith, that there are but few which be not spotted with hypocrisy, but because his step was too wide, he mends himself, & saith next, Surely not one. The lump or actual hypocrisy hath four kinds. The first kind is, when a man is delighted with feigning any good, or intention of The first kind. any evil. The second kind is a perilous & close hypocrisy, wrapped up round in a sheep's skin, that no man can spy him, but that eye that seeth all things, and, if any man calleth him The second kind. an hypocrite, he bringeth himself into danger, because he is not able manifestly to prove him one. Of him Christ giveth a caveat; for this hypocrite he is exempted from the Church discipline: the rule is plain in Timothy: some men's sins go before to judgement, and some men's sins follow after. But with us, if peace continue long, we shall wish with Athanasius, I utinam omnes essent hypocritae. would all were hypocrites. The third kind is, an hypocrite uncased, he is called A Sunneburned hypocrite: who judgeth all men to be as he was before he was laid open: he cometh The third kind. to be uncased by this means, Augustine saith, when that is withdrawn from him, which he hoped for, it soon appears whether he be a wolf in a sheep's skin. We may The fourth kind. see it in the matters of the Church, when there is preferment looked for. The fourth kind is in a sheeps skin, but his ears hang out so long, that he is easily espied, these are the broken visourd hypocrites: to play the hypocrite, thus there needs no great wit: for an ass may be such an hypocrite, and any that can take him by the ears, may say, Thou hypocrite. There are seven notes to know an hypocrite by, in reprehending one, first they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 espy Notes to know an hypocrite. Matth. 7. 3. espy things, they do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Master Beza noteth. Hypocrites are narrow lookers, in Hebrew they are called spies, shifters, or sisters. The Christian man would rather they should be cast out (if they be infirmities) and he never see them, as Sem and japhet covered their father's nakedness, and saw it not; but I'm beheld and laughed at it: these are those which The first note proclaim men's imperfections: it was Joseph's commendations to do the contrary; he would not make Marie a public example, though he had great suspicion. The second note. The second note is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they never set upon themselves, they have no leisure to do it, but they have small delight in it: if one telleth them of any fault in their eye, they reply, why me thinks your eyes are not well neither. First, he will say they ail nothing at all, or deny it in part, or if he grant it, he saith it doth not hinder his sight, or it is not so well as Omne peccatum extenuari potest. it might be; and these hypocrites cast out no faults, but such as are extenuated, and it is a rule in Rhetoric, every sin may be extenuated. A third note is, that he will say, my brother: the Chaldie paraphrast willeth us to observe, The third note. he is an hypocrite, for behold his tongue. They salute their brother in the morning with an high voice, so the Pharisees said to Christ, We know thou art a good man, and hast no Cypriansaith, Decoratissimas habent orationes. respect of persons: but in their conceit, and among themselves they said, Tush, he is a Galilean. The fourth note is this, they come with a Sine, let him alone, they will do nothing but as The fourth note. you will suffer them, all is love and charity. But if he have authority, he must not say, Suffer me, I will cast him forth: for saith one, Thou standest not to entreat thy beast, thou pourest in with a horn: so thou must admonish, whether he will or no. Nay they will say, Sine me, Suffer me, he must needs do it. A fist sign is of an hypocritical Ephramite. The Tribe of Ephraim said, Why were we not The fist note. called? But good men care not who do it, so it be done: the other show that they desire not the fact, but the glory of the fact. Thus they espy, and cannot cast out any sin: it is twenty to one, that such hypocrites cannot so much as espy sins aright, and yet they will promise a casting out too, they take upon them more than they can do. The sixth note is, they will be doing with motes: It may be asked, whether these fellows The sixth note have no neighbours with beams in their eyes? Certainly they have: why then do they speak so to that brother, that hath the mo●e? This is an infallible note of an hypocrite: for as Chrysostome saith, It was rather to make a stop-game, or that he might seem very just: for which cause he spieth out the best to reprehend, that he may seem as good as he. Note. For the way to make men even, is either to grow higher, or because he could not do that, he will pull the other lower: which indeed he cannot do. But hypocrites thinking their tongues are their own, will be bold to do it to them which are good. The last note is, Matth. 23. They lay great burdens on others, but touch them not themselves The seventh note. with the least of their fingers. You do well (say they) to lead such a strict life, they will have other men live like Angels, and they themselves like Devils. Some more effectual notes, and of more common use than these are set down, Matth. 23. But some may say and gather hereupon: If it be a gross hypocrisy to reprehend, I will not deal with it at all: and these are either fearful, or wickedly subtle, and they are worse than the other. We must not mislike the doing of an hypocrite further than God misliketh▪ his misliking must be our rule: and he blameth him not for the outside, but for the inside. A reprehension is good, but in him it is ill accidentally, as the best things in the Gospel may be. The pharisees were reprehenders, and our righteousness must exceed theirs, that is, comprehend theirs and more. Augustine saith well: Sheep may not therefore cast away their skins, because wolves sometimes are coated with them. Every outward thing in their hypocrisy was good, making of Proselytes, keeping Saints memories: and he that hateth them for their abuse, shall prove himself a fool in the end. Another kind of men may conclude and think, that those that are such open offenders and riotous, not to be hypocrites, and it is all they can boast of, I am no hypocrite. But we know that he is a singular hypocrite, by Open offenders. Matth. 7. Christ's own testimony, that hath a beam in his eye: Surely they are of the brotherhood of hypocrites. Esay, chap. 9 speaking of young men, of wild youths, saith, they are all hypocrites. justine saith, Every evil man is an hypocrite, more or less: none is worse than such. And yet if a man should see him in a mantle, and hear him to pronounce jehovah in Omnis malus plus minus hypocrita est. six lines, seven times, he would think well of him, he being darkness turneth himself into an Angel of light; and as he is an hypocrite himself, so is his crew. The flesh she complains she is very weak, and cannot rise, and the spirits are dull, they cannot study. But David omitting his spiritual watch, fell seven times worse than he did before. The world is an hypocrite, you may see by the tars, which all good writers expound Many kinds of hypocrites. hypocrites, that there be bundles of hypocrites, though few bear the name; Christ saith in the Gospel, Hypocrites, Esay prophesied well of you, you come near me with your lips, etc. Of these there be many bundles: such are all they as will not go one inch further in doing their duties, than the precepts of men. A man might marvel at Saint Paul, that he called some the circumcised of God, and the Israel of God, as though there were any other Israel or circumcision: there are indeed the circumcised of Parliaments, and the Israelites of Princes. Many there are who, if josias his statutes were abrogated, would be ready to take the statutes of Omry. There is another kind of hypocrites called Heretics, as the Novatians, Anabaptists, None readier to accuse men of hypocrisy than hypocrites. Familists. The worst kind are those in the Church, which open well, until they have a morsel cast into their mouths. divers colour their hypocrisy under the cloak of affected popularity, as Absolom. The cast of hypocrites is to join to great men, that if they make a escape they may not be meddled withal. Secondly, they will join themselves to good men, and if that cloak will not serve, they fly to statutes as in Daniel: and last of all to the cloak of religion, as Pilate to Christ, I adjure thee by the living God: and as the sons of jacob did to the Sichemites, they gate them to circumcise them, that they might kill them. There is a kind of dissemblers, that think it but hypocrisy to take upon one the duty of admonishing, and they say of themselves, that they are not clean fingered, but clean hearted, and that they are glorious within, for all that the world seeth. But james saith, they must be clean fingered too. One saith to Augustine: It sufficeth me that I have a pure conscience: or that I have a good conscience. Augustine answereth: Let not that content thee: but remember the words of Christ also: Let your light so shine before men, that they seeing your good works, may glorify your heavenly father, Matth. 5. This is certain (saith he) if there be a beam in thine eye, there is a whole stack in thine heart. How comes it to pass Si trabes sit in oculo strues est in cord. then, that they that are more careful than the rest, are called hypocrites? Christ indeed might call the pharisees so, for he knew their thoughts: but no Prophet ever called any hypocrite, that had not a beam in his eye. But this is the pestilent practice of the Devil The wicked term the godly hypocrites, and godliness they call the hypocrisy. to vex the children of God with that sin, which they cannot with any outward witnesses or compurgators so well discharge themselves of, being a sin in the heart. If a man be accused of adultery, he might show the contrary by circumstance of time, and place, and so acquit himself: but for this sin no oath will serve, for than he is thought to be greater hypocrite. Give me all the Saints (saith Augustine) and say to them, and see how they can discharge themselves. Then the matter is this: two things are required in a Christian, which God giveth job, that we be both strait without, and sound within. FINIS. A TREATISE OF ANGER. MOses in the twelfth of Numbers is commended for the meekest man upon the earth: yet Exod 32. 19 he is said to be angry, and also is commended for it, and his anger is allowed: where we learn, that every anger is not forbidden in the word of God; but that only, which is either without, or not for a ●ust cause; and which is not measured by the word. For anger is in us, as other qualities of the mind are: that is, if it That there is a holy anger. be ruled by our corruption, it is evil, and is forbidden in the word, as a work of the flesh: but if by God's good Spirit it be sanctified, and ruled by God's word, it is a duty commanded; and we ought to bring it forth as a fruit of the Spirit. And many of God's servants in the Scriptures being angry for good causes, and observing measure, are commended for it: whose examples in the like causes we ought to follow. That we may therefore know spiritual and Christian anger from fleshly & carnal anger, and that we may discern the works of God's Spirit in us, from the corrupted works Trial of our anger. of our flesh: it shall be profitable by some notes to make a difference between them, that so they may both be known. The first note or difference between these two kinds of anger is this: If we can patiently The first Note: To pass by injuries done to ourselves. swallow up and overcome injuries and faults committed against ourselves, yet in the cause of the Lord, we can be very hot, earnest, and jealous; this is a good sign, that our anger proceedeth from the Spirit of God within us. But chose men in their own causes, and quarrels, and when the injury is done to them, will be very hot, and angry, and marvelously much moved: but in the Lord's cause they are as cold as ice, and there is no heat within them, which is a testimony unto them, that their anger is fleshly, and that it doth greatly displease the Lord. Therefore if when we see a man commit any sin, and we also know, that it tendeth to the dishonour of God, and the hurt of his own soul, and if then we can be grieved, and if then we cannot choose but be angry; hereby we may know that our anger is good, because the glory of God, and the profit of our brother did thereunto move us, and not our private injuries. Now if we would be glad thus to make the glory of God the chief cause of our anger; let us first learn to pass over injuries done against us, and quietly to bear them, and by that means we shall better learn more safely to be angry, when the thing concerneth the glory of God, for if a man hath not learned to put up his own injuries patiently and without revenge, he shall mingle it with the other, and so shall pass measure, and most commonly he shall make both unprofitable. Secondly, some men can never be pleased, and every light trifle doth stir them up to The second Note of holy anger: not easily provoked. anger, which cannot but be evil: and this proceedeth altogether from the flesh, this anger cannot be allowed. But spiritual anger is not easily stirred up, and when it is, than it is measured by the quantity of the fault: a small fault, a small and short anger; a greater fault, a greater anger, & of a longer continuance. For herein must we be like our heavenly Father, who is slow to wrath, chideth us not continually, marketh not what is done amiss, nor recompenseth Psal. 133. us according to our deservings. But continually useth more means to cause Simile. us to love him, than to cause us to fear him. And thus ought it to be with us also, if we will be children of such a father: so that we ought to strive and labour to be loved rather than feared, and by love to allure, rather than by fear to compel. Again, with the Lord we ought to be greatly grieved for great offences, & for smaller offences to be lesser grieved. Now if a man find himself to be of a hasty nature, and quickly angry; know also that such a one exalteth folly, and that anger resteth in the bosom of fools. But a man of a patient spirit passeth in wisdom. Yea, let him know, that such anger is not good, and therefore labour earnestly that it may be repressed in him: which that he may dolet him think and know that before holy anger there must go prayer, that the Lord in mercy may rightly direct him in the same. If therefore we cannot, or do not before our anger, or when the occasion is offered, pray unto the Lord, that he may keep us upright in the same: we have to suspect our anger, for we are in danger to fall and offend therein. Thirdly, it is a mark of Christian anger, when we are angry with sin in whomsoever The third Note of holy anger: to be angry with sin wheresoever we find it. we find, or whosoever committeth it; for many will in their own matters and causes be very angry, and in them will pretend a careful zeal of God's glory: but if a sin be committed which toucheth them not, they can easily let it pass; as if a man's own wife be a whore, his children disobedient, his servants stubborn, and wilful, or if any sin be committed which toucheth him near, them will he exclaim & cry out for that God is dishonoured and will say, Who ever saw such servants? What wickedness is in children now adays, that they be thus disobedient? and what women be these to do thus wickedly? In the mean time if another man's servant be disobedient, if his wife be an whore, he cannot be angry, he cannot be grieved Such men as these must needs suspect their anger, for herein they bewray want of faith, want of love, & want of care of the glory of God, which as it is advanced by the obedience of others, as well as by ours; so it is likewise dishonoured by the sins of others, as well as by ours. But when the sin doth not concern us, if then we cannot be contented, but the very zeal of God's glory, and the love of our brethren doth move us thereunto: then may we think that our hearts be upright in that anger. Again, there be divers, which when their enemies offend, then will they be ready to cry Note. out against it, and will be highly displeased withal: but if their friends offend; they can bear with them▪ and think the sin in them small or nothing But Christian and spiritual anger is clean contrary, for it rather bears with the fault in his enemy, than in his friends, and will sooner more sharply rebuke it in his friend than in his enemy. Therefore such friends as can smooth a man in his sin, are neither to be liked, nor desired: for, Open rebuke is better than secret love, and the wounds of a lover are sweet. We see that if a man's Admonition. child or his wife, or some special friend were sick in body, they use all means, that they might be restored to their health; and if they did not, their wife, children, or friends would quickly think they loved them not: And why should it not be thus in the spiritual sickness of sin▪ How doth a man love me, when he will not use all means to deliver me from the danger of sin? When therefore our friends do fall into sin, if then we can be angry, and that, when they do most favour us, because the cause is Gods, and concerneth their salvation: if then we can remember old love, and temper wisely love with anger to reprove them, it is a sign that our anger is not fleshly but of the spirit. Fourthly, there is a note of Christian & spiritual anger, which though it be very like to The fourth note of holy anger: To be angry with our own sins: Matth. 7. joh. 8. 7. the former, yet it discerneth one from another, as much as any other doth. For many men will be angry with other men's sins, but they can never be angry for their own. Against such as these, the Lord speaketh, saying: Hypocrite cast out the beam out of thine own eye first, and then thou shalt see to cast out the mo●e out of thy brother's eye. And again in another place: He that is clear among you, cast the first stone at her. When we therefore can be first angry with our own sins, and more angry with them, than with others, yea when we can throw the first stone at ourselves; then is our anger of the Lord. For no man can ever be angry in uprightness of other men's sins, which cannot first be grieved, and angry with his own. If our anger begin first with ourselves, and that for every sin that is in us, so that there is no sin which we are willing to favour in ourselves, or desirous to continue, and lie in it still, and no man is more grieved for our sins than we ourselves are, and we do more accuse and condemn ourselves than any other doth, or can do; and again if a sin be not in us, yet we be afraid lest it may be, and therefore we use means against it: then if we be angry with the sin of others, we have this good warrant, that our anger is good; yea, if we be accused or thought to be corruptly angry, either with our own causes, or with our enemies, insomuch that men condemn our anger, yet we have the testimony of our hearts and consciences to tell that it is not so, and therefore herein may we take sound comfort. Fiftly, some men there are, who when they are angry with one, they will be angry with The fifth Note If our anger stretch beyond the bounds, or hinder holy duties. all, and their anger doth so chafe and overcome them as it were, that they are unfit for duties either to God, or their brethren. This anger is altogether fleshly, & to be condemned. That anger then which maketh us unfit to hear God's word, to go to prayer, which disquieteth our minds and troubleth us, that anger, I say is to be misliked, though it were for a good cause, and in God's behalf: for the works of God's spirit do not one let or hinder another, but rather do further one another: insomuch that if we were cold in prayer before, yet this earnestness in God's cause doth quicken us up, and maketh us very ready unto prayer; if we were dull in hearing the word before, we are now better affected, and this true zeal and anger in the Lord's cause, and for his glory, will put an edge to every good thing we go about. True anger doth not let us from doing our duties unto God, nor diminish our love towards our brethren; but rather stirreth up in us a compassion over them, for the wrath of God which we see hang over their heads. And for that cause, we are in pu●● moved to pray for them more earnestly than before; so far are we from taking revenge▪ yea there is a greater care in us, how we may help them out of their sin, than to punish them for their sin. So that here anger for the sin is joined with a loving compassion over the party: and the one doth not so much move us to take revenge of them, as the other doth move them to pity their case. Here then is a special difference between them▪ for Christian anger hath ever a grief joined with it, both for the dishonour of God, & the hurt of our brother: but carnal and fleshly anger hath a joy and pleasure in it, and ●eedeth itself therewith, and is puffed up. Such godly anger was in Christ against the pharisees, Mark. 6. where it is said that he was angry and sorrowful; and in another place, when he saw the destruction of jerusalem, for their sins, for which he had been angry with them: it is said of him that he wept. Likewise Paul, threatening the Corinthians that for their sins he would Matth. 23. 37. 1. Corinth. 5. come to them with a rod; saith after, I am afraid that when I come, the Lord do humble me, and I shall bewail many that have sinned▪ chose he describeth fleshly anger to be such, as puffeth men up, when they see the sins of their brethren. Now that we may come to have an holy anger wrought in us for sin, it is needful that we labour for that affection which was in the Prophet David when he saith, The rebukes of Psal. 69. them that rebuke thee, have fallen upon me. Where the Prophet showeth, that every sin which was committed against God, he thought that it was committed against himself: and was as grieved and angry therewith, because the glory of God (which was committed to his care) was stained, and God himself dishonoured; and this did make him angry and zealous in the cause of the Lord: and this zeal must be also in us. Which that it may be tempered, and not too rigorous, we ought▪ also to consider how the Apostle Paul appheth the Rom. 14. same place, when he would exhort them to bear the infirmities of the weak, and not to deal over sharply with them: he bringeth the example of Christ, who suffered for the sins of the people, as for his own, and so accounted of them: So than we ought to think, that the sins which by our brethren are committed, are committed of us▪ and are ours: which if we can do, it will much abate rigour and sharp dealing in admonition, as also in the punishment of sin. The Apostle in another place saith, Bear y● one another's burden, and so fulfil the measure of Christ. Now if we shall join these two affections together in us▪ first to think, that every sin committed against God's majesty, is committed against us▪ and again, that every sin which our brother doth, we in our own persons do the same: the first will breed in us an anger and zeal for the glory of God: the other will work in us patience and compassion, because of our own flesh, and of the Image of God, which Note. our brother beareth: and thereof will come a zealous anger joined with love and compassion of the party. By these notes may true Christian and spiritual anger be tried and discerned from that which is fleshly and carnal, that we may follow the one as commanded in the law, and wrought in our hearts by the spirit of God; and that we may avoid the other as forbidden in the law, and proceeding from the corruption of our flesh, that we may neither be fools which are always angry for every thing, neither of the damnable and blasphemous family of fleshly love, which will not in their perfection be angry at all: other differences there be; but if a man do well consider of these, and practise them, he shall easily discern the rest. FINIS. A TREATISE OF BLESSEDNESS. HE may be said to have tasted true blessedness, whom the Lord before all beginnings hath chosen▪ to salvation; whose salvation purposed by God the father, is performed by God the son: to whom the election by God the father, and redemption by God the son is ratified by God the holy Ghost: in whom this assurance of faith is wrought by the word preached: faith breeding peace of mind; this A golden chain of t●e causes of Salvation. peace causeth joy, joy being accompanied with security, security working in love, love labouring with a care to please God, with a fear to displease God▪ from whence issueth a desire of well-doing to others, endeavouring to bring them to the peace with God and man, which he tasteth of himself. Lastly, he is truly blessed, who besides all the former things, knoweth how to use prosperity moderately, and adversity patiently, waiting and looking for the accomplishment of God his promise in the kingdom of heaven. More particularly we will entreat of true happiness by the causes and by the effects of it. The original cause is the love of God, in ordaining us to be heirs of life eternal, 1 The cause of our happiness, God's love. Ephes. 1. 4. Matth. 25 34. Wherein is laid open the bountiful riches of the mercy of God to us ward, in that before the foundation of the world was laid, the foundation of our salvation was made: before we sinned, the remedy against sin was found: before the malady, the Lord had prepared a medicine; before we were damned, he had purposed a way how we should be saved. In respect whereof, seeing we are rather to rejoice in this, that our names are written in heaven, than if we had power (without hurt) to tread on Scorpions, or had spirits subdued unto us, Luke 10. 19 20. we conclude with the Prophet, Psalm. 65. 4. Blessed is the man O God▪ whom thou choosest, and causest to come unto thee. The substance of this blessedness is our redemption in Christ jesus, which is the Lamb of 2 The substance of our blessedness, the redemption of Christ. God, that taketh away the sins of the world, joh. 1▪ 29▪ by whose blood we have the forgiveness of our sins, Ephes. 1. 7▪ and by whose Spirit (when we have believed the Gospel) we have the earnest of our inheritance, Ephes. 4. 14. The excellent price whereof is set out unto us herein, in that being filthy in the blood of our sins, he washed us with his own blood, Heb. 9 14. in that he being just, suffered for us being unjust, 1. Pet. 3. 18. in that we being of no strength & ungodly, he died for us, Rom. 5. 6. in that we being enemies through sin, were reconciled by him to God the Father, Rom. 5. 12. Wherefore seeing he is Blessed whose wickedness is forgiven, and whose sin is covered, Psalm. 32. 2. let not the wise man glory in his wisdom, as though it made him happy, nor the strong man glory in his strength, neither let the rich man glory in his riches, but let him that glorieth glory in this, that he knoweth the mercy of the Lord, wherein consisteth our salvation jer. 9 23▪ 24. And let us all learn the meaning of the salutation of Elizabeth to the virgin Marie, Luk. 42. Blessed art thou because the fruit of thy womb is blessed. The formal cause is the illumination, of God his spirit, making us capable of the former 3 The formal cause of Salvation. Rom. 8. mysteries, sealing them to us with such assurance in our hearts, that we dare boldly cry Abbafather, that we dare boldly say, If God be on our side, who can stand against us? Such blindness, folly, and incredulity possesseth us by nature, that of ourselves we can neither see into these mysteries of our salvation, nor believe the thing we see concerning our comfort until we have received of this Spirit, which cometh from above. For none cometh to Christ, unless the father draw him; and how draweth he but by enlightening the hearts of john. 6. his elect by the holy Ghost, joh. 6. 44? Wherefore seeing these things are not revealed unto us, but by the Spirit, 1. Corinth. 2. 14. we end with that blessing of the Lord jesus to Peter, Matth. 16. 17. Blessed art thou Simon, thou son of jonah: for flesh and blood hath not opened this unto thee, but my father which is in heaven. 4 The instrument all causes. Faith. The instrumental cause is partly within us, as faith, & partly without us, as the word, and the appurtenances accompanying the same, as Prayer, the Sacraments, the discipline of the Church▪ Faith being the ground of things, which are hoped for, & the evidence of things which are not seen Heb▪ 11. 1. doth so apply the promises of God to our proper and peculiar comforts, that it sealeth us up to the Lord, affording a certain testimony to our hearts, that we have not in vain received of the good spirit of God. Now, because there is a certain kind of faith, which Satan himself doth broach in his school, and propounds as a principle to all his scholars; seeing the Papists urge faith in their unwritten verities, A false faith. the Familists will have it in their foolish revelations. The Turk requireth it in his dry speculations of Mahomet, and the wizard will seem to demand it in his devilish incantations: we must not believe every spirit, but trust to the word only▪ which is our sure lodestar and touchstone, and being itself firm, doth make our faith in it most firm, sure and unchangeable. This blessedness to have the Lord communicate himself to us by his word, is privileged above that praise, which the woman gave our Saviour Christ, Luk. 11. 27. as may appear by his sharp answer, Yea blessed are they that hear the word of God and keep it. We conclude then with the Psalmist, Blessed are they that dwell in the house of the Lord, they will ever praise him. Blessed is the man whose strength is in the Lord, and in whose heart are his ways, Psal. 84. 4. 5. If the Queen of Saba counted those men happy, that might stand before Solomon, and hear his wisdom, 2. Chron 9 7. if David thought it a high recompense and princelike benefit to prefer the son of Barzillai to sit at the table of Solomon: 1. King. 2. 7. how great is our happiness to hear the wisdom of Christ? how high is our blessedness to sit at the table of the Lord, where not Solomon, but a greater than Solomon is present; where not Solomon, but a wiser than Solomon speaketh unto us? Behold then the causes of true blessedness, which are our election, redemption, illumination, & sanctification: all which are sealed unto us by the holy Ghost, the spirit working faith through the word preached, Christ jesus so sending his Spirit to renew us, God the Father sending his Son to redeem us, redeeming us to call us, calling us to justify us, justifying us to sanctify us, sanctifying us he sealeth us by his spirit: and so by all these doth he lay the sure groundwork of our salvation and eternal blessedness. Concerning the effects of blessedness, some are inward and some are outward, the effects inward are partly in respect of ourselves only, & partly in regard both of ourselves and of others: those in ourselves are either concerning mortification, or about our sanctification. The first of these is both truly & orderly couched in that sermon of the Lord jesus, Matth 5. The first degree of blessedness. Marth. 5. where those men are set in the first rank, who are emptied both of the opinion of their own wisdom, and of all persuasion of their own righteousness: and of those it is said, Blessed are the poor in spirit, for theirs is the (kingdom) of heaven. Now because many have lost their hold in judgement, who have not so thoroughly given over in affection: in the next degree happiness is promised to such, who are so far descended into The second degree. the sight of their own vileness and sense of their natural coruptions, that they are not only convinced of an unrighteousness inherent in their judgements, but also are much humbled for it in their affections, of whom the Lord of comfort hath thus determined: Blessed are they that mourn, for they shall be comforted. Further, for that Satan laboureth and prevaileth much in over coming exercised minds with petty shames (a thing oft incident to afflicted consciences) the next be atitude is allotted to them, that are meek in spirit, The third degree. who mourn rather in themselves, possessing their souls in patience, than murmur against others, as labouring in a secret disdain of them: and of this sort of mourners the Lord jesus hath pronounced this judgement, Blessed are the meek, for they shall inherit the earth. Neither must we be of too abject a spirit, as they that will patiently suffer all things, because they would be troubled with nothing (for that were rather a stoical and unchristian sottishness, than an heroical and Christian meekness): but willingly submitting our necks to the yoke, by the Lord his appointment imposed upon us, we are rather patiently to wait for the time of our deliverance, and by labouring to keep a good conscience, we The fourth degree. are to hunger and thirst after righteousness: where with upon the credit of the Lord his own word, we shall in his good time be satisfied. Now that we may continue sanctification with mortification, as we join together Christ his passion and resurrection, let us add somewhat of those quickening graces of the spirit, wherein some effects of Blessedness do appear most evidently: the first is peace Effects of blessedness. of conscience and joy in the holy Ghost, Rom. 5. 2. whereby we find both truce with God, and are at league with his creatures: so as both for our comfort in the promises of God we 1 Peace of conscience. have access to him, to rejoice under the hope of his glory: and for our confidence in the promises of God, we can lie down and sleep in many perils, because God hath either means to deliver us out of them, or else is ready to sustain us in them, Psal. 3. 6. and 4. 8. 2 Affiance and trust in God. False peace and joys. Of this thus speaketh the Prophet: Blessed is the people that can rejoice in thee, they shall walk in the light of thy countenance, O Lord, Psal 89. 13. Now, lest we should deceive ourselves with some false peace and illuding joy, we put unto this peace of mind sincerity, which the holy Ghost hath linked together, Psal. 32. 2. Blessed is the man to whom the Lord imputeth not iniquity, and in whose spirit there is no guile. And Psal. 119. Blessed are those that are upright 3 Sincerity. in the way, and walk in the way of the Lord. Beware, lest this uprightness of mind be boisterous) and void of love, without which all is as nothing but a swelling pride: so with this we make known our faith by fruits, and our feeling by sweet effects: For love the enemy of security is careful to please God, and fearful to displease him: and blessed is the man that feareth always, Prou. 28. 14. Blessed is the man that feareth the Lord and walketh 4 Fear. in his ways, Psalm. 128 1. Lastly, this fear is joined with a care to please God in the obedience of his word, Luk. 11. Blessed are they that hear the word of God and keep it. Those effects, which concern not only ourselves but others, are of two sorts, and comprehended Matth. 5. The first, a Christian care to work in others a taste of that sweet reconciliation, which is from God to man, or from man to man: whereof it is said, Matth. 5▪ 9 Blessed are 1 Peacemakers. the peacemakers, for they shall be called the children of God. Many may undertake this duty, but upon some sinister affection: and therefore we require a fellow-feeling of the evils of others, mourning both for their inward defects & outward necessities, of whom Christ hath said, Blessed are the merciful, for they shall obtain mercy. Of the other the Psalmist speaketh, 2 Mercy. Note. Psal. 40. 2. Blessed is he that judgeth wisely of the poor, etc. And when wisdom joined with compassion & pity, mixed with policy, doth work such a moderation in our affections, as that we may use such a merciful severity, where it is needful, and a severe lenity, where the matter so requireth it: this causeth us to avoid on the one side taking of offence; for, Blessed are they (saith the Lord jesus) that are not offended at me: and on the other side it teacheth us to reach out our hand to the needy: for it is a blessed thing to give rather than to receive, Act. 20. 35. The outward effects are prosperity, as a sign of God his love; and adversity as a thing sanctified unto us in the cross of Christ, Psal. 128. Many temporal blessings are propounded, not universally, but as restrained to them that fear the Lord, because indeed they have the surest interest in them & right unto them The like felicity falleth out, Psal. 144. but to such as have God for their Lord. And much more is, a certain gain and handsel of happiness ariseth even out of the bitterness of affliction, to them that fear God, in that thereby the Lord strippeth them from some sin, wherewith they might have rotten; or whetteth them up to some actions of godliness, wherein their zeal began to freeze for cold; or to try their faith, which else would have been dross; or for the good of others that might make their profit thereby. The Prophet his testimony of this is, Psal. 99 12. Blessed is the man whom thou chastisest, O Lord, and teachest him in thy law Hereunto may be joined that beatitude of the Lord of all blessings, Matth. 5. 10. Blessed are they that suffer persecution for righteousness sake, for theirs is the kingdom of heaven. To draw at the last to the consummation of all, this we make the full heap of all happiness after this life to be filled with the Lord of life, and with the sweetness of his presence, who is happy above all, that can be thought and counted happy. This is foreshowed, Matth. 25. Come ye blessed of my father, possess the kingdom prepared for you. And Revel. 14. Blessed are they that die in the Lord, etc. For thus shall we be joined to God the Father, the Son, and the holy Ghost, then shall all tears be wiped from our eyes, then shall our infirmities be taken from us, then shall we dwell with the Angels, & with all the hosts of heaven in most happiness, and blessedness itself. We see now by this chain not forged by our own brain, but framed out of Gods his word, that he is indeed blessed, whom God chooseth, whom Christ redeemeth, whom the Spirit reneweth, whom faith stayeth, whom the Word, Prayer, Sacraments, and discipline build up in the Lord, in whom faith breedeth peace, peace sincerity, sincerity love, love a fear of displeasing, and a care of pleasing God: in whom this care striveth to a mortification in poverty of mind, this poverty coming from a mourning heart, possessed in a meek spirit, which hungereth after righteousness: all these things being joined with that sanctification which lamenteth the sin of others, and relieveth the wants of others, knowing to use prosperity and adversity as pledges of God his favour, and undoubtingly looking for the kingdom of heaven in the life to come. If any of these links be missing, the chain is broken: if any of these members be wanting, the body of blessedness is unperfit. FINIS. A TREATISE OF THE DOCTRINE OF FASTING. Matth. 6. When thou fastest, prepare thyself secretly, not before men, but God which seeth in secret, and he will reward thee openly. Esay. 1. 16. The fasting that the Lord requireth, is, that you put away your evil thoughts, ceasing to do evil, and learn to do good: applying yourselves to equity, and delivering the oppressed, helping the fatherless to his right, and letting the widows complaint come before you. Esay. 58. Unto whom he is like that fasteth, and yet ceaseth not to sin. Behold when you fast, your lust remaineth still: for you do no less violence to your debtors, ye fast to strife and debate, and smite with the fist of wickedness. Zach. 7. 9 Fasting without true works of mercy is unprofitable. Show mercy and ●ouing kindness every man to his neighbour. Dan. 9 Daniel prayed unto the Lord with fasting. joel. 2. 12. Let us turn to the Lord with fasting, weeping, and mourning. 1. Sam. 7. 6. The children of Israel fasted, confessing their sins to God. Acts. 14. Paul and Barnabas prayed and fasted at the ordaining of Elders. 2. Cor. 6. 4. Paul proveth himself a Minister of God by fasting and praying. Luk. 2. 37. Anna the Prophetess served God by fasting and praying. Psalm 35. 13. jesus Christ humbled his soul. Psalm. 69. 10. Weakened his knees. Psalm. 109. 24. And became lean with fasting. SOme fasts are general and private, as the fast instituted of Hester and Mardoche, which was commanded generally to all the jews, but yet privately practised in their several houses: some are public and particular, as the fast of Ezra in the behalf of the jews, which married strange wives. This must needs be confessed first in him to be singular: Secondly, when they that feared the words of the Lord would adjoin themselves unto him, to be particular, yet done in the Temple before, and for others to be public. It may be granted that the fasts now of our time in the same sense, may be said to be generally used, that is in all and every place of this realine, for that they may be used according to God's holy ordinance, and in this sense it is often taken, both in the Scriptures, and common speech; but as it is taken in our proper sense there cannot as yet be any general fast observed: when all those things can in no measure be performed, which in that kind is necessarily required. It may be indeed, that such days of general mourning may come (which God for his Christ's sake turn away from us) as of general wars, plagues, and famines: for then men will be easily brought to general fasts with the Ninivites. But these kinds of fasts as they are now used, and as in the Scriptures they are commanded to be used, be to be taken up in the wisdom of the spirit to move us to mourn for many spiritual evils present, the very causes of general dangers to come, which by these means may be prevented, and can be understood of no kind of men, but of them which are truly taught out of the word of God, to see and feel their own sins, and the sins of others, and to fear those judgements of God to come. And here holdeth the direction of our Saviour Christ, concerning the rend cloth, and new wine; for because Matth. 9 How expeaient it were that some public fasts should be observed in our time. it cannot be so general, rather than there should be none, it is better that the doctrine be truly delivered, and some example thereof showed, to provoke others by an holy emulation thereunto, that both the people may be delivered from their ignorance, and also being taught the truth of the doctrine, that they should not think the use of it unpossible. Besides the true fast both public and private truly taught, and faithfully practised doth deliver us from our errors: wherewith we have been entangled, keepeth us from carnal liberty which otherwise we might take, confuteth the erroneous, and dangerous opinions of the Papasts about fasting, and stoppeth their slanderous mouths, who of long time have accused us that we fast not at all. The necessity of fasting in our Church may easily be seen, for that we abound with so many sins: fasting is necessarily to be used with prayer, for the preservation of Religion, & of the Estate, & that the word of God may be divided aright, that the consciences of men being terrified with their sin, they may see how they have deserved the change of Religion, and alteration of this prosperous government, though God in his mercy hath hitherto continued both, & will do still, if we still bewailing our sins, & amending our lives believe both his threatenings and his promises to be true. But above all, Fasting in these days is necessary, because our sins do more abound than before, greater tokens of God's wrath do appear than before, more fear of danger both in the Church and Commonwealth than before, which being manifest, it is requisite not only that there should be ordinary preaching Munition for war, & all means for peace, that they may be blessed unto us, ought not to want preaching, prayer and fasting. and praying for his Majesty, his Council, the Church & Commonwealth, which w● always used: but also extraordinary use of those means with fasting, to prevent the wrath of God that may ensue. And concerning the ordinary defence against evils to come, it must be confessed, that as they are subordinated and joined with spiritual means, they may be good; & without them they will not prevail, because they want the help of prayer and fasting. It were too great security to rest in the ordinary means of defence, as of wisdom, policy, multitude of arms, furniture of weapons, etc. and to boast in these, because God resisteth the proud, & giveth grace to the humble. So then the neglect of this exercise of humbling ourselves will declare our security, & security showeth our pride, & doth bewray our infidelity. Neither is the end of prayer or fasting, the neglect of the ordinary means, but the pulling away of our confidence in them; that we might rest in the only power and goodness of God. Which how necessary a thing it is, plainly appeareth in the two great overthrows which the Israelites had of the Beniamites, whereas they being more in number, better appointed in the defence of a good cause, were notwithstanding constrained twice to retire with great slaughter, until at the last by casting off all confidence in themselves, by prayer and fasting acknowledging themselves to be nothing, they obtained victory. For than shall corporal means most prevail, when all the spiritual, which God commandeth have been truly used: And they are fittest to use the outward means of defence, which have learned to convey their faith from them, by the public exercises of humiliation, unto the promises of God. If with fasting and prayer we can wrestle with the Archangel of God, then shall we never be afraid of Duke Esau nor all his Edomites; if we be Israelites to prevail with God, we cannot be but Jacob's to prevail with man. What should I say of our forefathers, which by this faith have obtained their victories? The time would be too long to tell of Gedeon, Baruch, Samson, jepthah, David, Asa, jehosaphat, Ezechia, who through faith H●b▪ 11. obtained the promises, subdued kingdoms, escaped the edge of the sword, of weak were made strong, waxed valiant in battle, turned to flight the armies of aliens, of some of which it is pressed, that they did these things by faith, helped by prayer and fasting: and of the most part of the other it may bewel understood. Seeing we are compassed about with such Note. a cloud of witnesses, shall we be so bewitched as to dream of the like victories without the like faith, or to imagine of the like faith, without using of the like means? But it may be some will object, that this exercise of humiliation weakeneth the hearts of true subjects, and encourageth the enemies: this was of old slanderously objected to jeremy by the unbelieving and carnal Princes, who would yet seem to be wise politics. I have heard indeed of the Arch▪ atheist Machiavelli▪ that writeth of the Religion of Christians, that it being practised in truth doth weaken their hands, making them cowards; and emboldeneth their enemies against them (although there be no doubt many that think so) yet never have I heard godly or wise men say so. Neither doth this kind of humiliation lift up our enemies the Papists at home or abroad, but their own proud hearts & malicious attempts against God's people: by both which (seeing that pride will have a fall, and before glory goeth humility) we may assure us the rather of the victory, having so many promises in God's word for the same, confirmed with so many examples. In the stead of many in the Psal. 119. this promise shall suffice: They draw near that follow after malice, and are far from the law: thou Pride and malice in Papists. art near, O Lord, for all thy words are true. The terrible judgements of God against the pride of Moab and other Nations (who conspiring together against the people of God) at the last were made their own executioners, and the great destruction of blasphemous Senacherib his host. Ezekiah king of judah being set free from the siege, both these being wrought by public and private fasting, do most evidently confirm the same: which examples may serve for us to look after others which are many in number. True it is indeed that the great security with the floods of our sins flowing over the banks in every place, have hitherto rejoiced our enemy's heart; and if once they arm themselves with God's wrath, (which the Lord turn away for Christ's sake) then will they certainly fray us: which to prevent all means will not help us, unless in fasting, weeping, and mourning we rend our hearts, though not our garments, unfeignedly acknowledging our sins, & trembling at his judgement, that so we may turn unto God with our whole hearts by repentance, by faith, believing him to be gracious and merciful, slow to wrath, and of great goodness. And this doing, we may assure ourselves, that the terror of the Lord shall be stricken out of our hearts, and the spirit of gladness and power shall be powered upon us: and through faith helped by prayer and fasting, shall we do valiantly. Thus the spirit of God moved joel the Prophet, to threaten the people of his time living under a prosperous Reign: unto whom this objection might as justly have been made, as against the exercise; and a great deal more, because his Fast was more general, his threatenings more fearful, his descriptions of their dangers more terrible. Again, some may object, that fasting is an exercise of sinners: what shall we say then? shall the hypocrisy of man make the appointment of God of none effect? yea, was it not therefore appointed, that he which cometh hither of custom, may yet go away with conscience? may he not being reproved, and rebuked in his own soul, and seeing his hypocrisy laid open, labour from thenceforth to approve himself, or at the least be without excuse against the day of the Lord. May there not be also at this exercise, some that come in truth, and in the fear of God, whom God will accept? is it meet that these children of God should be bereft of the use thereof, for the abuse of the wicked? Moreover we are to be circumspect that we require not a daily fast? for as in Physic Simile. it is a thing most absurd to prescribe a continual use of violent vacuation, & seldom of ordinary food: even so it is as absurd divinity, to say, it is sufficient that preaching be used at sundry times, in sundry places, and that fasting should be daily used: when as the ministery of the word of God is as often to be used, as milk for babes to be nourished; or as meat for strong men to grow up to the fullness of the age of Christ: & fasting is to be admitted, but as letting of blood, or purging some corrupt humour, when some great cause urgeth the same. We lament the want of diligent Preaching, which some without a continual course whereof think to be sufficient: A Christian heart may appeal to God's blessed Diligent and continual preaching. 1. Tim. 4. 16. word, the true judge of all them that are teachable, but the judge of all, even of the froward in the last day; yea, we may appeal to the great inquest of all God's children which know their own sins; yea to the experience of twenty * years, which is a witness so sufficient, that no exception can be made against it whether to work all and every point of that This was written, A●. Eliza▪ 2●. knowledge, with a care to practise it, in any sufficient measure, in all places, so few Sermons so little preaching in most places, be not very insufficient? The Law saith, that the mouths of the Priests should always keep knowledge, both that they might teach the people by public doctrine and exhortation; and that the people might require of them by private conference▪ The Prophets are commanded to cry and not to cease; and the Lord is said by their Ministry to rise up early, and to stretch forth his hand all the day long: and the Kingdom of God is like to the father of an house, that bringeth forth of his treasury things new and old for the daily food of the family. What is this that every true Minister is charged with, as he will answer it before the judgement seat of jesus Christ to preach the word in season and out of season? Surely once in a quarter, and once in a month, may soon seem to be out of season, or scarce in season: But sure I am that twice on the Sabbath, (if God's word be the judge) can be termed no more but in season: and to preach longer and oftener on the fasting days, may not be called in the Apostle his sense, out of season. Now to fast every day were more than the pharisees did, who fasted but twice in the week: if we will be counted the sons of patriarchs and Prophets: and the disciples of the Apostles, to take that liberty of God's creatures, that they did, why should we be burdened with the traditions of Esaves, hermits and Heretics? It is said of Basil the great, and Nazianzen the learned, that they use thus to macerate their bodies with very often abstinence: but what follows after, they were made (as a great learned Censurer saith) unprofitable to the Church, lying sick sometimes half a year, sometimes an whole year. Why then should we tempt God to lay an yoke upon the disciples necks, which never our fathers were able to bear? Seeing we are dead with Christ from the ordinances of the world; why, as though we were in the world, should we be burdened with traditions? as touch not, t●ste not, handle not, which all perish with using, and are after the commandment and doctrine of men; which things indeed have a sh●we of wisdom, in voluntary religion, and humility of mind, and n●t sparing the body, but are of no value, save for the fulfilling of the flesh. Sobriety. Moreover we must learn to make a difference between a temperate & moderate use of God's creatures (which we call sobriety, and aught always to appear in the life of Christians) and an utter abstinence from the use of the creatures, called Fasting; which neither by God's word ought, nor yet by natural reason can be continually or daily. And here let us learn to avoid the extremities, & to keep the mean in fasting, which master Bucer hath taught us, who saith that if we eschew not fasting at all, or fasting too much, we shall fast aright. Call they this a fast, for a man to abstain every day from a meals meat? to use prayer at morning and at night, although that he spend the most part of the day, and the whole night in the commodities, refresh and pleasures of this life? this is no sound Divinity. The blessed Baptists course, and rustical diet of locusts and wild honey, which he used according to the nature of the barren and wild soil wherein he lived, maketh nothing for this purpose, unless those that will have it used, put on also the Camel's hayter His disciples which foolishly followed him without a warrant of that (which he did upon good ground) are said to fast, not every day, but oftentimes. The hyperbolical phrases of praying and fasting, and of the continual abode day and night in the Temple of the ancient Anna, a widow of fourscore and four years, living in contemplation, will not serve to prove, that a daily exercise of fasting should Who fit to fast often. be used of married folks, and others that lead a life active, either civil or ecclesiastical, who for their years may endure the travels of their mind and body, and by their calling are bound six days in the week, without some special occasion to follow the works of the same, and on the seventh day to celebrate a feast unto the Lord, and not a fast with the Manichees. Thus the most excellent servants of God, David, Daniel, and Paul are most notably commended unto us for their holy exercises of prayer, and fasting: whereof one (as we read) they used daily and according to their ordinary wants: the other upon special and extraordinary needs, which God did press them with. These examples are we bound to follow, so far forth as they followed Christ, who although he fasted (no doubt) very many times, yet notwithstanding his life was so far from a daily fast, that it was thought a continual feast. Indeed the Popish fast may well enough, and without danger to the body be continually and daily used, and yet many ways dangerous and hurtful to the soul; but other fasting being daily used, would be both hurtful to the body, in puffing it up with winds, and filling it up with corrupt humours, and also to the soul in that pride would be engendered and noisome opinions also nourished in it. A true fast requireth not an emptiness of the belly only, because the kingdom of heaven is neither in meat nor drink, and that if we eat we are not the worse, and if we eat not we are not the better, and seeing the bodily exercise profiteth little, yea oftentimes hurteth much more in puffing up the mind, than it can do good in pulling it down: we must as much, and as carefully use the word, and prayer, and other holy exercises, public and private for the increase of spiritual things, as we use abstinence from natural, adding so many means to the inward man as we take from the outward: that we may not only humble ourselves in body, but in both together, that we wait on God's good time to receive from him comfort to our spirits, as we look and make account shortly to take sustenance for our bodies. Besides, the true fast requireth us to rest from our ordinary profits and pleasures, and if it be public to hear also two, three, or four Sermons in one day with long and fervent prayer; and serious meditation before, in the midst and after these exercises, reverent reading of the Scriptures, of singing of Psalms joined with fasting, as it is perfectly taught in the perfect use and true end of this exercise. The Prophets Isaiah and joel thought it not enough to exhort the people to true repentance, but called also for the public exercise of the same, which doctrine of the Prophets is sealed by Nehemiah and Ezrah, and the rest of the people, who notwithstanding had their notable profiting in the knowledge of the law, yet seeing the secret threatenings of the Lord against their spiritual evils, added this mean of a fast beyond the ordinary use of the word, leaving an example to the Church for her instruction in all ages. Were we as sharp sighted, as tender conscienced as they, we might discern greater judgements threatened of the Lord against us, and feel more spiritual evils in ourselves than ever they did: for to let pass that great plague of the Lord upon our times, as the ministery so ignorant and dissolute, such sacrilege by impropriations, and irreligious Patrons which are not all this while amended; the carnal life of Protestants, the stiffness of Papists which cannot thus long be converted, the dangerous dissembling of Atheists and Machiavelists in the Church and commonwealth: the long bitter contentions of the true professors, besides many more evils not to be spoken; and many known and professed evils in these days, against which hitherto neither law hath been established, nor the preaching prevailed: and we forget our brethren's calamity in the persecuted Churches, with whom we have thus long, and still do forget to mourn. Hath not the Lord himself blown a Trumpet to our Fasts? let then those which are the Ministers of the Lord be continually exhorting hereunto. God grant them to rebuke sin, to threaten the law, move Repentance, and to urge Fasting. OF THE SENDING OF THE HOLY GHOST. Acts. 2. 14, 15, 16, 17, etc. 14 But Peter standing with the eleven, lift up his voice, and said unto them, Ye men of judea, and ye all that inhabit in Jerusalem, be this known unto you, and hearken unto my words. 15 For these are not drunken, as ye suppose, since it is but the third hour of the day. 16 But this is that, which was spoken by the Prophet joel. 17 And it shall be in the last days, saith God, I will power out of my Spirit upon all flesh, and your sons, and your daughters shall prophecy, and your young men shall see visions, and your old men shall dream dreams. IN the former part of this chapter is set down the work of God in sending down the holy Ghost on the Apostles, as also the effects hereof, both in the Apostles, and in the hearers, wonderful in the one, diverse in the other, the Apostles speaking with such strage tongues, the hearers hitherto not greatly moved, but secretly murmuring & saying, they had drunk deeply, and so became eloquent. Whereat Peter taking this good occasion confuteth them by two reasons, first telling them it was but yet nine of the clock, or the third hour of the day, at what time men use not to be drunken. Nay, saith he, it is so far off, that we are drunken, as ye suppose, that it is with us clean contrary. For the thing is not come to pass, that one of your own Prophets foretold you, it is not superfluity of drink, but an abundance of God his spirit, not promised by special privilege to us alone, but to all sexes, conditions, and estates of men whatsoever, if ye be prepared to receive it. For as the Lord hath bestowed the gifts of his spirit on us, so will he also do it to you, if ye wilfully refuse not: and therefore the Lord is ready now to work wonders in the world; & whoso either wittingly refuseth, or carelessly abuseth these graces, shall be snared in these judgements, yet so, as the Lord being more ready to magnify his mercy, than to show his justice, will accomplish this, that whosoever calleth on the name of the Lord, shall both escape the judgements threatened, and also obtain these. And thus much both generally & briefly for the scope of this place. More particularly we may observe three special points: first, the liberal testimony of joel, and his rich commendation of the grace of God in bestowing such graces on his Church under the kingdom of jesus Christ, and this is set down, vers. 17. 18. the second thing is, that at what time the Lord will thus deal with his people, the Lord will send many judgements, as heresies, offences, dearths, plagues, and wars, which here are declared in figurative and borrowed speeches of blood, fire, vapour of smoke, and such like, whereby he will punish and avenge himself for the contempt of so gracious mercies, as vers. 19 20. and the third thing is the means how we shall escape such heavy judgements, and attain to such heavenly graces, and so persevere in them, which is declared vers. 21. But before we enter further into the deep discourse of these particular points, we will observe the occasion and the circumstances of this speech of Peter: the occasion was, that the people not profiting by the former and marvelous work of the Lord, the Apostle taketh occasion further to instruct them that were teachable, and to reprove the scorners: and yet he was not so offended at them, in that God his wonderful works did nothing profit them, as that therefore he left off all, but he stirreth up himselve the more earnestly, and endeavoureth familiarly to teach them. Whereby we are to learn not rashly, suddenly, or unadvisedly too much to be offended at the not profiting, slender profiting, or back sliding of some; but rather we must labour to attempt the matter with a new onset, remembering always, that not only a woe is threatened to them, that give just occasion of offence, but also unto them, that in Christ do take offence; and therefore taking a view of ourselves either in natural or spiritual gifts we must try ourselves, how patiently we can sustain without offence, either the want or resistance of the like gifts in others: and yet we see, that if after some means used, men go slowly forward, and not make such speedy proceedings as is desired, men for the most part are ready to leave off all, and are glad to draw out of the yoke of their duty, as thinking themselves well exempted, and as it were discharged; when as spiritual men in such cases think themselves to be stirred up to the more earnest and painful using of the means; to which well meaning minds, and to men of so upright an heart, the Lord often giveth good increase of gifts, that they may employ the use of them unto others. And surely if flesh and blood might judge in such a case, we would think that this present occasion might have made Peter give over and go from the people; but he more meekly and modestly as the foreman of the quest, followeth the matter, and answereth unto them as we have heard. We may read Acts 6. how there did arise a murmuring between the jews and the Grecians, in so much as the Apostles credit began to be called into question, that they had not care of the widows, which was a duty belonging unto them, as though they had the faith of God in respect of persons. This might seem to be able to discourage them▪ but chose through the blessing of God his spirit they espied their own wants in themselves, and began to seek a new ministery. Now if they had taken the matter too much to heart, they might have become unprofitable, but they meekly passing over the offence, and wisely looking to the counsel of God, thought themselves to be but men, and that they could not infinitely be occupied or busied in many things, ordained Deacons in the Church. This than we must make a special use of, when for some good means used, or otherwise much unkindness is offered us even of our friends, or we find little thanks for our travel, nay sometime reap reproaches at their hands for our reward; that then we grow not slacker in our duties, or wax cold in love, and droop in our affection towards them; which if we do, we shall bewray that our affection was merely and only natural, and not spiritual. True it is and cannot be denied, that a kind heart and liberal mind is most broken with reproaches, but yet this offence must be overcome, and striven against in us, after the example both of Peter in our present text, and of the rest of the Apostles in that former place, Acts 6. who rather took occasion to accuse themselves, than to cease to be profitable to the Church of Christ. Neither is it, neither ought it to seem to us a strange thing, that the graces and gifts of God have found such cold entertainment, yea which is a thing more contrary, great repulses and reproaches. Much learning, saith Festus, Acts 26. 24. maketh Paul mad: the works of God his spirit here are counted drunkenness. Ezechiel is thought to sing a fond song; Christ was thought to cast out devils by the power of the devil: john Baptist was thought but a melancholic man; jehu being threatened, called the Prophet a mad brain (for so they judged of the Prophets, digressing somewhat from the set order and compositions of words and precepts of their art.) So that the graces of God seem often to men to be clean contrary. If this hath been always the judgement of the world, that, because they could no longer hear men, or further see into things, than either reason or art did guide them, they thought the Prophets, and Apostles railing spirits and barren soils; we must not think it a new thing. And hearers are here greatly to be circumspect, that they think not so basely of men zealous in gifts of the spirit, as that they should account them mad, melancholic, or choleric men, and such as either would hurt themselves, or do some hurt to others; but rather reverently acknowledge, that there is a secret and mighty power of the Spirit, which the Lord often conveyeth into the hearts of the godly. Men can for the most part well away with an ordinary course in preaching, and so long as it falls into an oratory style, and just proportion of words, or so long as a man showeth a witty invention, and comely composing of the matter: but if a man press into the consciences of men, and with some vehemency speak against their familiar sins, strait way they say, surely this kind of teaching bewrayeth him to be brainesick. And that we may be the more weary herein, let us consider who they were that inveighed thus against the Apostles▪ were they not men out of every nation fearing God, and such as were somewhat religious? yes surely. And who nowadays will sooner and sorer open their mouths against zealous preachers, than men claborate in art, and skilful in precepts, who not being able by reason to see into this vehemency, judge them that use it too austerely? Wherefore as this must correct judgement in hearers, lest they justly offend God in being unjustly offended at them that are zealous for the Lord of hosts sake: so also it must teach the Ministers of the word patience, if sometimes they be wrongly construed, & so recompense their fury with meekness, as the Lord may humble their adversaries the more, even by their meek dealing, of whom they thought so hardly: which undoubtedly oftentimes is most effectual even to break the hearts even of the most obstinate gainsayer. And it cannot be gainsaid, that these men seeing the Apostles meekness, were far more won, and sooner humbled, than if he should have breathed out furious speeches, and so have ceased from his holy business. And we shall see by experience, that men thinking one to be curious, singular, or precise, after the Lord hath sanctified some cross upon them, and humbled them in some measure underneath his hand, they are more humbled at the meekness and long suffering of him whom they offended, than by any other means, because they then perceive they have resisted the grace of God, and persecuted the gifts of God in him. In the last days: That is, when Christ should be manifested in the flesh, preached unto the Gentiles, believed on in the world, and received up in glory, shall these gifts of the spirit abound. It is called the last day, because of the stability of the Church, and perfection of the word, in that in it we look for none other doctrine, until Christ come in judgement. 1. Corin. 10. 11. After that the Apostle had feared the Corinthians with the example of the jews, he cometh ●o apply his doctrine in this manner: Now all these things came unto them for ensamples, and were written to admonish us, upon whom the ends of the world are come. As if he should say, these things seemed not to serve for them alone, but for us in the last days. And Heb 1. ● it is plainly in evident phrase said, At sundry times and in divers manners God spoke in old ●im● to our fathers by the Prophets; in these last days he hath spoken to us by his Son, etc. All which places in sense at the least agree with this place, together with that Galath. 4. 4. where it is called the fullness of time. For the estate of the people before Christ his coming was childish and paedagogical, and therefore men looked as john's Disciples for another that should come: and the Samaritans had this general principle among them. That the Messiah when he came would restore all things, and set them in order. Whereby we must learn, not to look for any new doctrine, or revelations of men. Christ himself is come, and hath made things perfect: Christ the prince of Prophets whom they looked for is manifest in the flesh; by how much the Prophets were nearer him, by so much they had the clearer sight of him; the further they were from him, the dimmer was their knowledge of him. The Lord himself hath spoken, the book is now shut up with a complete conclusion; if any man shall diminish of the words of it, God shall take away his part out of the book of life; if any man shall add unto it, God shall add unto him the plagues threatened in the book. And therefore all Heretics, Papists, and Turks, will not stick to agree in this common error. The Turk though he doth not deny Christ and the scripture, but gives them their time and place, yet will have a way for his Mahomet, who must expound the word to him as he please. The Papist in plain terms dares not deny Christ and his Gospel, yet can he not see all sufficiency therein, but complaining of some defect, he looketh to unwritten verities, and leaneth to old traditions to be given to the Church, & therefore he will have the Pope to be Christ his vicar, and look whatsoever their Synods do conclude, that must be established as a catholic truth, measuring the scriptures by their traditions, and not their traditions by the scriptures. The damnable Family of love make the word (which is a thing fearful to be thought, much more to be spoken of) but a nose of wax, or a shipman's hose, and yet they will have their H. N. who is the eight person and the last man, who must be joined with the Gospel, and so far forth as he with other gray-headed, and illuminate elders do interpret the Scriptures, they will agree. We now against these and all other heretics confessing the scriptures of God to be perfect and absolute to salvation, join none other thing with them, but say, that we live in the last days, wherein Christ left the fullness of doctrine, of prayer, of Sacraments, and discipline to the Church by his Apostles; and therefore we mind no revelation, mahometical interpretation, nor traditions of men, but though an Angel come from heaven, & bring an unwritten verity varying from the truth of God his word, we utterly reject him. Neither as running too far on the other hand do we utterly and simply refuse all orders of the Church, although sometime there be no express word, but if by consequence, if by cause or effect we can find it agreeable or not repugnant to the word after trial had with the holy scriptures, we will receive it: thus to make the word the touchstone the heretics will not agree. Besides, as in all other arts it is requisite, that whosoever will attain sound knowledge of them he must credit their principles, for otherwise as the very heathen saw, there is no farther dealing in the learning of them; so we have certain general truths and rudiments, whereby we train up new comers to Christ, and try both old and young by them: which thing our heretics will not admit. We hold then certain general rules of the power, providence, and wisdom of God, of our redemption and salvation by jesus Christ, of our effectual sanctification, of the forgiveness of our sins, of the hope of the glorious resurrection and of a better life, of obedience, prayer, discipline, and holy conversation in despite of all heretics, against which though they dispute, declaim, rail, and write, we will never lose the hold. Secondly, which is a thing unto these men unacquainted, we use to mark the scope and drift of the writer, we compare the things that go before, with the things that follow after, we confer one place with another, the old Testament with the new, the allegories with the plain speeches: we see a perfect harmony in the scriptures, we refuse all dissenting and disagreeing doctrine to the scriptures; all which neither Turk, Papist, nor Familist will do; and therefore we have the truth in these last days, which neither Mahomet, Bishop of Rome, nor H. N have: and therefore we will not be judged by their revelations, traditions, and dreams, but by the scriptures, whereby we judge them: and in this sense we say the last days, or fullness of time, because we have the truth. But yet the villanoust wretches which heap up to the brim the measure of their sins, will not also stick to say with us, that these are the last days, that is, as they interpret it, who so cometh into the house of love and is illuminated, is now risen again, and hath heard the last trump, and is become of an Angelical nature, needing no eating, drinking, or marrying, after the manner of men: and these are our ranging rogues, who will tie themselves to no calling, but live as they think in the resurrection. See how needful it is to understand this phrase aright of the last days. We call not them the last days, in respect that no further time shall be, but in respect hereof that these days shall not be ended until Christ come, and give up the kingdom to God the Father: and as these last days were begun at his first coming in humility in the flesh, so they shall end at his last coming in glory to judgement. It followeth in our text: In the last days, saith God. All the Scriptures are worthy to be heard, because they proceed from God, and not from man, although man may be the pen of the holy Ghost. Wherefore it is said, 2. Pet. 1. 20. 21. First know this, that no prophecy in Scripture is of private motion. For the prophecy came not in old time by the will of man, but holy men of God spoke as they were moved by the holy Ghost. The Prophets wholly to disauthorise themselves, in all their weighty embassages, use to say: Thus saith the Lord of hosts: Thus saith the Lord the holy one, and such like: whereby they would purchase the greater credit, whilst they remove the imagination of men from all dreaming of man's doing, and set their faith a work in acknowledging it to proceed from God. Wherefore we must so hear the word, as though we heard God himself speaking to us, yea as though we either went up to heaven, or God came down to us. Likewise whether we read, hear, or meditate privately, we must still think ourselves in the presence of God, who narrowly watcheth over the pure use of his holy word, remembering that holy speech of Cornelius, Act. 10. vers. 33. unto Peter the Apostle, Now are we all here present before God, to hear all things commanded thee of God. It is also said in that exhortation to the Church to praise God, Psal. 95. vers. 2. Let us come before his face with praise, etc. This is that which will humble us, when we know that we come before God and his Angels, whose presence is described Ezek. 1. and therefore the Apostle. 1. Cor. 11. 10. to move the women of Cor. the more, telleth than, that they are in the presence of the Angels. This meditation breedeth religion in hearing, without which whilst, we behold a man speaking as of himself and by himself alone, we are never moved, threaten he, promise he, menace he, comfort he, exhort he, reprove he never so much. No, we cannot thoroughly be wrought upon, until we can say; Surely it is the Lord speaketh to us▪ it is the word of the most high God uttered by man, we will not receive it as the doctrine of men, but of God, either as the doctrine to save our souls, or to confounded us; it is the mighty power of salvation, if we believe; it is a mighty power to cast us down to the hells, if we do not believe. It is the word of God that moveth, not the word of man. For if a man were a Turk, how should he move a Papist? or how should a Papist move a Turk? If he take away Mahomet's dreams from the Turk, or the Father's traditions from the Papist, or the eight man his revelations from the Familist, and urgethem with the word, they are gone: so that it is the only word of God, maugre the head of the devil, that unblindfoldeth all their errors, and is able to move them, and convert so many of them to the truth as God will have saved. Thus we see what the persuasion of God his presence and the authority of his word worketh in us. Now before we go into the other particulars, let us by the way consider somewhat of the reason here used. Before he used a reason of probability from the circumstance of the time, now he cometh to a reason of necessity, because never drunken men could speak the wonderful things of the Spirit. This argument is drawn from contraries: men full of drink cannot so show forth the works of God, men thus endued with God his spirit cannot be drunken. On this manner Paul thus reasoneth, Ephes. 5. 18. Be not drunk with wine, wherein is excess, but be filled with the Spirit. As if he should say: if ye be filled with wine, there is excess, if ye labour of excess of wine, surely you cannot have the Spirit▪ Christ also useth this argument: No man can serve two masters, etc. If a man wholly give over himself to God, he cannot serve the world; if all our mind, heart, and affections be given to the world, we cannot serve God. They than that are filled with wine & are drunken, cannot have the holy Ghost. I say drunken, because otherwise there were no reason. For one may drink wine moderately, and yet speak wonderfully of the works of God, and a man may after eating and drinking utter the graces and praises of God, to show that he hath not immoderately abused God his creatures. For it is a flat argument, whereby we may prove ourselves, that, if after our repast received, we can discreetly, reverently, and humbly speak of things to God his praise and glory, we have not been immoderate or intemperate devourers of his gifts▪ This is a profitable argument, and worthy our meditation. In what worldly thing soever we exceed, we cannot apply ourselves to God his kingdom. For if the kingdom of God be our chiefest delight, we shall use this world, as though we used it not. We are wont to marvel much, that after the word preached, our prayers made, the Sacraments received, there yet appeareth no change nor alteration in us, our affections are as they were, our life is the same that it was before: but we do not consider, that before we came to the word, prayer, and Sacraments, our hearts were fraught and ballaced with worldly cares, so that there was no place left void in our affections for the word; and that our hearts were so pestered and thronged with vain pleasures, that there was no room for God his spirit to keep residence in, and for religion to dwell among us. The due consideration whereof must wain us from the world and surfeiting pleasures, which lock up our hearts that the Lord cannot enter in. We cannot well run with the Hare, and hold with the Hound, we cannot hold fire and water together, we cannot reconcile Christ and Belial, light & darkness, God and the devil. If one be up, the other must down, if one be down, the other will up. Again, we marvel that after the word preached, we are so overtaken with our accustomed pleasures and profits, seeing that whilst we did hear, we had a secret and sweet disliking of sin, and an irking of ourselves for the same, so long as these after-thoughts correct the former. Surely I answer out of Paul, 2. Cor. 3. 3. because we are yet carnal, we are more carnal than spiritual, we are babes in Christ, we have but young beginnings in Christ, but old proceedings in the world. Why then do we come to God so halting and limping? even because we are not come to any good growth in new birth. Howbeit, let us beware that we continue not still to be starvelings, lest it breedeth in us a sicken▪ unto death both of body and soul. If we were more spiritual than carnal, & had the Spirit powered upon us in some plentiful measure, & were fully persuaded of God his providence watching over us, of the ministery of his holy Angels waiting upon us, & assured of the glory of the life to come, feeling the mighty power of the word, of the law to humble us, of the Gospel to breed faith in us, of the Sacraments to seal us, of Christ to live in us; oh how should we live in this world! Whilst Christ lived in Paul, he used this world as though he used it not, he felt such joy in the fruits of the Spirit, that all other things were vile unto him So the cause why good motions die in us so soon, and the suggestions of the flesh prevail so strongly against us, is, because we are more carnal than spiritual. Many rules may be given, how a man may use himself: but to set down all, either we shall come short, or else in reaching some good measure of them we may swell in privy pride, but learn this well, and learn all: which after a long part of a sermon our Saviour Christ concludeth with Matth. 6 33. First seek ye the kingdom of God and his righteousness etc. This is hard: but if we come to any mean growth in holiness, and taste how sweet the Lord is to us, than we shall surely feel our flesh not to be so masterfull, neither shall it be so laborious to do the good we desire to do. The argument of the Apostle we see is this: It is so far from these men that they are drunken, that it is God his spirit in them, than which two what can be more contrary? and it is written even by one of your own Prophets: In the last days I will power out my Spirit upon all flesh, etc. This is now come to pass, and therefore Christ his kingdom is now. For whensoever God his Spirit shall come upon all, then is the kingdom of Christ come, but now God his Spirit is come upon all, therefore now is the kingdom of Christ come▪ Thus the Apostle reacheth us, how we may know when, and where Christ his kingdom is, even where as well the young as the old, the women as the men, the servants as the masters can show forth the works of the Lord. In Popery men and women, old and young, masters and servants, could not talk of the mysteries of God, therefore in Popery there is not Christ his kingdom. And though our compound Anabaptists have great things in their mouths, yet because their men and women speak nothing but dreams, forsaking the word of God, they have not the kingdom of Christ. In many places in the days of Queen Mary both old and young were not afraid to show the praise of God, as well women as men boldly professed the truth, not only masters, but servants gave testimony to the Gospel with their blood, and therefore then in such places appeared this kingdom. And we may safely at this day reason so in every congregation, where old and young, men and women, can speak the praise of God, there is the Spirit of God, there is the kingdom of Christ; otherwise, if these things are not there, there is not his kingdom, what means so ever are used. And now to branch out these words more particularly, first we are to note, that God bestoweth such an excellent thing as his Spirit; secondly that so excellent a thing is sent to so vile a thing as flesh; thirdly this grace is not leased out to a few here and there, but is freely offered to all sorts, ages, sexes, and conditions of men; fourthly, it is not distilled by thin drops, but powered out in full measure and plentiful abundance. What more vile than flesh? what more precious than the Spirit of God? the excellency whereof we shall see more evidently, joel. 2. where after the Prophet had severely threatened the jews, and exhorted them to convert, he comforteth them again by promising unto them the renewing of God his mercies, and not staying in telling them how the Lord would send them again corn, wine, and oil, he cometh at the last and putteth them in mind of that which countervaileth all the rest, and saith, that the Lord will give them his Spirit to be powered out upon all flesh, which may seal and season all other his benefits, and which never should leave them until they were come to life everlasting. Above all gifts then in the world this is the gift of gifts the Spirit of God, in which one the Lord prefers us not only above all other earthly creatures, but also above many men like to ourselves, whilst he maketh us Kings, Priests, & Prophets by pouring the same spirit upon us. The excellency of this benefit Christ himself teacheth us, where he teacheth the people to pray, saying, Which of you, i● your child shall ask you a pe●ce of bread, will instead of bread give him a stone, & c? if you, that be evil, do know how to give unto your children good things, when they ask them, how much more shall your heavenly father give you good things, saith Matthew, his Spirit, saith Luke? This is the top, this is the head, this is the height, this is the depth of all good things even the Spirit Now, if this is life eternal, joh. 17 3. to know the Father to be the only very God, and whom he hath sent, jesus Christ, and no man can ever do this but by the spirit of God, whereby we know and believe this according to the word, and so live for ever; who will deny this gift of all gifts to be most principal? If this be the dignity of dignities, that we are the children of God, and heirs of a better life; how precious a thing is it to have the privilege of God his own spirit, which giveth us the full title, interest, and assurance of all these things unto us? Again, if this be the ●ulnes of our rejoicing in the day of Christ, that he is made of God unto us wisdom, and righteousness, and sanctification, and redemption, and that through him we are as fully & more assuredly perfect, as ever Adam was in his creation, and we cannot have this wisdom, unless the Spirit telleth us, how we are cleared thereby from our ignorance, we cannot rejoice in this righteousness, unless the spirit assureth us, that by it we are acquitted from our guiltiness; we can have no comfort in that holiness, until we know by God his spirit, it answereth for our impurenes and profaneness, and so severeth us and putteth us apart to the works of sanctification, we cannot triumph in our redemption, until the comfortable spirit of God stay our impatient spirits by an undoubted expectation for the glorious appearing thereof; without this spirit all things are death, but with this all things are life. This bringeth knowledge in the things whereof we are ignorant; this brings to our remembrance the things which we have known and forgotten; this assures us of things wherein we have been wavering; this joineth us to God, and uniteth us to Christ; when we go astray, we come home by the spirit; when by it we are renewed, and by the same we are established, come life, come death, come honour, come dishonour, prosperity, adversity, wealth or woe, the one shall not too much lift us up, the other shall not too much cast us down. If the Lord giveth us an healthful body, credit, riches, and authority, we are hereby resolved to glorify God by these things, to redeem the time, and so to possess them as though we possessed them not: if the Lord denieth us these things, and sendeth sickness, discredit, poverty, and obscurity, the Lord will send a recompense of inward things, and wanting bodily health, he will give the salvation of our souls; in stead of outward credit, we shall have credit with God, and be well thought of among his children; and if wanting worldly riches, we be enriched with heavenly things, we have lost nothing, having changed dross and dung for gold. Without this, wit becometh subtlety, wisdom worldly policy, authority is armed to tyranny, dignity breeds ambition, riches engenders covetousness Physic is made unfaithfulness, Law proveth craftiness, Divinity degenerates into heresy: to be brief, without this heavenly gift of God sanctifying all gifts, the wiser man, the fairer man, the stronger man the fitter pray for the devil, the meeter subject for him to work upon. But to have wit, and therewith the spirit of God sanctifying it, what a thing is this? To have riches, and the spirit of God to use them, is a double blessing; to have authority, and in it to be guided by God his spirit, what good may one, having this benefit, do, either in Church or Commonwealth? If the spirit be absent, all turneth to our hurt, to God his dishonour, to the establishing of Satan's kingdom, and with this all things are seasoned with their use, service, and ministery unto us. Oh how are we to pray, that Ministers, that Magistrates, that every one of us may have so great a good! The Ministers, that they may purely & boldly preach jesus Christ, that they may be Ministers of the quenching spirit, not Ministers of the bare and kill letter, that they may preach the cross of Christ sincerely, and not themselves vain gloriously: Magistrates, that they may provoke obedience by good government, & that we ourselves might live holily both before God and men. This then is that which keepeth a tenor in all things, this giveth the pith and marrow of goodness to every thing. If religion come once but to serve for fashion, all will be confounded. Among many rules this is a notable rule to have our hearts filled with heavenly and spiritual delights, which fenceth out as at the door and first entry many idle discourses, and vain platforms of worldly devices, and causeth us to use this life as though we used it not. And as they that are given to the world, are not fit for God his kingdom; so they that are replenished with good things, have such an inward and sufficient working in them, as they seek not after earthly things with those greedy affections, wherewith others do. The Papists and Anabaptists rather babbling than prophesying, show they have no true revelations, how soever they brag of them, because they have not the spirit: and yet in that they are so painful by their illuding spirit, wherewith they were deluded, to delude others, this must make us ashamed either of our ignorance, or that having knowledge and the holy Ghost teaching us, we travel no more to win others unto Christ. For whosoever is so ignorant, that he cannot give an account of his faith to God his glory, and the edifying of others, he cannot say, that he hath the spirit of God. If any have Christ his spirit, he is Christ's; if he be Christ's, he must be a Prophetable to give an account of his faith, being required, and so he is Gods; if he be Gods, then come life, come death, come health, come sickness, come what will, all comes well: if a man hath outward things, he is not too much puffed up with them; if he hath them not, he is not too much grieved. But if we have not God his spirit, surely we belong not to God. For have we wit, wisdom, health, power, wealth, authority, credit, friends, or any such thing, and yet have not received the spirit of God; what are we but a more fit substance or subject, whereupon Satan may frame the work of sin? It is not the poor, silly, or simple people that be the main instruments, which the devil doth use in his greatest affairs to do hurt; but the wise, politic, rich, and mighty men of the world. chose, if with these good gifts we have the spirit of God; what great good may we do in Church or Commonwealth? If besides the beauty of God his spirit, we have the flowers of outward things, what a singular ornament is this to our garland? What shall I say more? In affliction the spirit showeth us the hand of God both humbling and comforting us, revealeth our sins, worketh in us the contempt of this life, the desire of the life to come, and so sanctifieth our cross by wisdom, repentance, and patience. Seeing then these are the effects of God his spirit, that it feoffeth us by faith into everlasting inheritance, it assureth us of all our rich treasures in jesus Christ, seeing it sanctifieth all inward gifts, & seasoneth the use of all outward things: briefly, seeing with it all things seeming miserable are most blessed, and without it all things seeming happy are most miserable, it followeth, that of all gifts the holy Ghost is the most excellent. Howbeit one thing here is to be added, that we may wholly separate ourselves from the Anabaptists; we speak of the Spirit, as he showeth his force in us, and worketh in us by the ministery of the word, which two work together, and therefore it is said joh. 6. My words are spirit and life. For without the Spirit, the word is as the bright Sun to a blind man, who not for fault of a pure object, but for want of sense is not able to discern the clearest thing in the world: and therefore the Prophet David, Psal. 119 saith, Open mine eyes, O Lord, that I may see the wonders of thy law. True it is, the Sun is bright, but what is that to a blind man? True it is the word is glorious, but what is that to a man without the spirit of God? For so far we profit by the word, as we receive the power of it by the inward ministery of the Spirit; we must try the spirits by the word, and we shall then know that we have received the spirit of God, when he giveth us the pure understanding, the careful receiving, and zealous practising of the same. Carnal men and our late Anabaptists be but boasters of themselves, in terming themselves spiritual men: we are not taught so to brag of the Spirit, or any work thereof, but as it is warranted unto us by the written word: we confess, that blind is our mind, and that we cannot profit by the word, but by God his spirit: we look not for the spirit in our fantasy, but for the spirit which worketh by the word; which spirit spoke by Abraham, by the patriarchs, by Moses, and the Prophets, by Paul and the Apostles, and by our Saviour Christ himself. Seeing the spirit of God is so high a thing, we are here to complain why we hunt after life, profit, and pleasure, and have so small care to obtain God his good spirit, which is so precious. It is a great fault to fancy so much the things of this world, and so little to esteem this. And here, not of a set treatise, but by the way, we will speak of the last part of our division, that is, of the mean how to attain to these graces of the Spirit. We know rich men can for their increase frequent fairs, ambitious men can get preferment, carnal men will watch their opportunities, and every man in his kind knoweth how to provide best for his profit and pleasure. Our way goeth on the other hand, and heath in the careful hearing of the word, the fervent use of prayer, the reverent & fruitful resorting to the Sacraments, and most holy submitting of ourselves to the discipline of the Lord, in frequenting the company of God his children, and in waning ourselves from the world; by all which means the spirit may have a more voluntary, free, and perfect work in and upon us. And although all these things are not particularly here set down, yet mark, here is named the most proper mean pointing at all the rest, and this, as ye see, is prayer, by the which the Lord conveyeth his spirit into us, to make all the other means more pleasant & profitable to us. Why then are not so many sermons now adays more effectual, when one or two sermons touched these people so powerfully? Surely God his spirit worketh not in us, as he wrought in them. Why, when any be converted, do so few turn to the Lord, when as the Lord drew so many of these men at once to himself? Because we are drawn away too much of our own flesh, and taste not the sweetness of God his spirit, as they did. But can a man pray for faith and God his spirit, which as yet hath neither faith nor the spirit of God? Whatsoever good gift we have, it is certain we have it by faith and God his spirit in some measure in us, and then we may pray for the increase of them in us. For it is God his spirit that prayeth in us, Rome 8 True it is, that many have received God his Spirit, before they feel it, and faith before they see it, and by this means they pray to receive faith and the spirit of God, as they think, or rather the increase of both, think I, because they have received them before, for else could they never truly have prayed. But they then that are called, owe this duty to Ministers, that they must pray for them, even as Preachers must pray for them. Thus we shall see the prayers of the Church, Psalm. 67. The Pastor for the people, the people for the Pastor must make prayers & supplications. Generally, all must so let their light shine before men, & so watch in prayer, that others seeing our godly life may say, oh what a people in wisdom & true godliness is this, it is a good and an happy thing to join ourselves to them, what zeal, what humility, what plentiful fruits of faith are here, blessed are the people that have such a Pastor, blessed is the Pastor that hath such a people! And here let us remember, how the Apostles did not only pray for the increase of God his spirit in themselves, but for the beginnings of it in others, which as yet had not received it: teaching us thereby what is our duty, to wit, that we rest not in our own private feelings, or in praying for the increase of them, but that we pray that others may taste of the like joys as we feel, & that the seed of God his Spirit may bud forth, that both we and they joining together in devout prayer and Christian practice of our profession, may call and allure others as yet further from us to come nearer to us. But some will say unto me: I was wont to have better dispositions, and to feel sweeter motions, than I have done of late, I profit little or nothing, nay I fear rather I go back. Why, I pray you, is this? I say, surely God his spirit worketh not in me, as he hath done before, because I cannot have such delight in the word, such sweetness in fervent prayer, such joy in the Sacraments, I have not such a plentiful measure of God his spirit in me. Now followeth the second thing in these words: Upon flesh. Here are two things in nature opposite one against another, the one most precious, the other most vile. What more precious than the Spirit of God? what more vile than flesh, that is, than a man merely unregenerate? That this word flesh so signifieth, it appeareth Genes. 6. 3. where the Lord saith, My spirit shall not always strive with men, because he is but flesh, that is, such as in whom my image is blotted out. And Rome 7. 18. the Apostle saith, I know that in me, that is, in my flesh, dwelleth no good thing: In which place the Apostle speaketh of himself as of a man merely natural and unregenerate. And joh. 3. 6. it is said, That which is borne of the flesh, is flesh, and that that is borne of the Spirit, is Spirit. Where the antithesis and contrariety doth show the meaning of this word flesh. Here then is the depth, height, length, and breadth of God his mercy commended unto us, in giving his holy spirit to sinful flesh: and therefore we may justly cry out with the Prophet, Psal. 8. 4. what is man that thou art mindful of him? and the son of man that thou visitest him? Oh what is man that the Lord should give him his Spirit! If the man of God cried out thus for the benefit of outward things; how much rather are we to cry for the benefit of God his Spirit▪ If job in his book reasoneth, that it is a great mercy of God, that he will take pains to chastise man; how much more mercy is it, when he will vouchsafe his Spirit to be given unto him? If then flesh is so contemptible a thing, that it lieth without all honour, until God doth send his blessed Spirit; here is confuted the doting opinion of the Papists, who think that there is some good thing in man, which moveth the Lord through a liking and loving of him to bestow these inestimable graces of the spirit on him, when as of itself it is wholly, always, and in all things corrupt, and only evil continually. Wherein these blind Divines show and bewray themselves not to have tasted truly at any time of the spirit of God, but to glance at it with some glimmering sight to their further condemnation, as the foolish Philosophers For God his people do plainly feel, and to the glory of God boldly confess, that there is no first degree or preparation in themselves, whereby they might move the Lord once to cast his favourable countenance towards them, but that it is only the merit and the undeserved mercy of God, that his spirit, which worketh any good proceedings in them, doth also begin in them, and the same spirit both continueth the work, and maketh a way for the work, which he himself must work upon afterward. It is said, Esay 44. 3. I will power water upon the thirsty, and floods upon the dry ground: where our nature for barrenness is compared to dry ground, and the Spirit to a fountain of water. The Lord moreover by his Prophet showeth, that until by his good spirit he doth soften us, we have stony hearts. And can a stone bleed, though you bruise, cut, and break it in pieces▪ Surely no more can we be bruised, humbled, and broken in heart for sin, be the judgements of God never so sorely urged upon us, until God by his good spirit touch us. If it be then a great work to turn a stone into flesh, to make a thing most insensible most sensible; then surely to make a stony heart fleshy, and our hearts that are hardened, to melt, bleed, and to be resolved into tears is a more excellent work, and this is the only work of God his spirit. And as thus much we have spoken for doctrine, so also it may make for our consolation, and for the comfort of all them that are broken in mind, and feel the burden of their natural corruption. True it is, that all generally and naturally are flesh, dry ground, and hard hearts: but all do not feel this, all see not this, all lament not this: and therefore all that have not the beginnings of faith, and have not tasted the first fruits of the spirit, because they are but flesh; how can they feel any thing in themselves? But when the spirit cometh, that hardness is taken away, the vale is rend, and then we begin to complain of our deadness and dullness, than we will cry out of ourselves as of men unworthy of any grace or favour of God. Then remember to thy comfort the covenant of God made unto us, that is, that God will power out his spirit on flesh, and thou shalt receive of the power thereof, if thou complain in truth, and not as a Parrot counterfeiting the work of reason. For as some birds can counterfeit men's words, so some men can counterfeit God his words. If then thou art not truly moved and purely affected, neither feelest such gracious working in thee, as thou desirest, remember that God will power his spirit on flesh, God will power waters on dry ground, God will soften the hard hearts; and though in ourselves we find no towardness, the Lord will send floods of water in steed of dryness, and fleshiness in stead of hardness, and comfort in stead of heaviness. Now followeth the third thing, that is, that this benefit shall universally be powered out upon all. And this setteth out the goodness of God that doth give it, in that he doth it without respect of persons as well on children as on fathers, as well on servants as on masters, as well on women as on men, as well on young as on old: together with the fourth thing, in that this heavenly gift shall in plentiful measure be powered out, in that the ions and daughters shall prophecy, the young men shall see visions, and the old men shall dream dreams. Wherein we observe first the difference between the Law and the Gospel, between the Fathers under the Law, and those that are under the Gospel. We grant that we all had one substance of faith and repentance, only they looked for Christ to come, we to Christ already come. And here are to be noted two other differences: the one, that then the spirit was given to few, and as it were to an handful; now it is given to many and to all nations; then to one sex more specially, now to both: the other is, that then they had knowledge, now they have more and a greater measure both of knowledge and repentance. For young men shall see visions, and old men shall dream dreams. This, I say, is the first difference that this grace is offered to more nations. For the first was bestowed only upon the jews, for they only had the Law, Psal. ●47. 19 but now all is one, Christ is the head both of the jew and Gentile, there is one shepherd and one sheepfold both of jew and Gentile. The second note of difference is, that the young men should see visions, and the old men dream dreams. This is a great benefit, and a singular sign of God his love to his people, that they should some of them see visions, and some dream dreams. It is said, Numb. 12. 6. that the Lord would be known to a Prophet among his people by a vision, and that he would speak unto him by a dream: and though then of all some did prophecy, some did see visions, some did dream; yet now all shall prophecy, all shall see visions, all shall dream dreams: not that all shall be Prophets, as the Anabaptists, and Family of love do gather, but that now sons and daughters, servants▪ and women, should have as great knowledge, as they that among the jews were chosen Prophets. Now that it cannot be literally understood (& there is great danger if it be not rightly understood) it is proved thus: Because there was never any age at one time, wherein all were Prophets, yet this saying was true and fulfilled in the Apostles time, and yet not so literally, that we can perceive, that all the Apostles prophesied and saw dreams. Peter and Paul indeed saw dreams: but where shall we find, that all the other Apostles did so? and yet this were not so fulfilled, unless the hearers also should prophecy. But this was not so even at that time, and therefore it was not literally fulfilled in them, that all sorts of men had all these gifts: and therefore it must needs follow, that it was never so universally fulfilled, because either at that time it was fulfilled or never. For even in the Apostles time all were not Teachers, neither shall it ever be in any time hereafter, because God is a God of order, and not of confusion, and hath appointed and purposed this diversity, that some should be Teachers, and some learners. Wherefore the Apostle, after he hath set down the divers callings of Christians for edifying of the Church, 1. Cor. 12. he addeth vers. 29. Are all Apostles? are all Prophets? are all Teachers? Yea Paul proveth, that it was not then so. For as there be divers members in one body, & all members have not the same office: so it is in the Church of Christ. For all are not Prophets, all are not Apostles, all are not Teachers. As if he should say: We see it is not so, but God hath otherwise disposed it. Ephes. 4. it is said, that Christ when he ascended did ordain divers offices, some to be Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, for the gathering together of the Saints for the work of the ministery, and for the edification of the body of Christ, until the number of the elect be fulfilled, and not until men become perfect in this life, as some men have foolishly dreamt. Here we see some Teachers, and the rest the work of the ministery. Again, Paul in his Epistle to the Philippians entituleth his Epistle to the Saints, which was the Church, and to the Bishops and Deacons, which were the Ministers of the Church: all the Saints were not Bishops, all the Saints were not Deacons. Besides, if all were Bishops, what need the rules which Paul giveth to Timothy and Titus for the choosing of Bishops? 1. Corin. 14. Paul saith, if any man be a Prophet, or spiritual, that is, a disciple: where he constituteth two orders, to wit, a Prophet or Teacher teaching by the spirit, and a Christian not of the common sort, but taught of God, or one that hath received of the graces of God. And again it is said, that young men should prophecy. Were then all young men Prophets▪ Indeed Titus was young & a Minister, but he was chosen by Prophets, and foretold of, & had been instructed in the Scriptures from his childhood. For Bishop▪ he is so called of his office, because he overseeth, & so he is called an Elder for his gravity: which showeth, that even ordinarily than the Teachers were old. Christ began not to preach, until he was thirty years old, and john was old before he began to preach: and therefore ordinarily men ought to be of good age, before they come to that calling: not that I think, that none ought to teach before they be thirty years of age, but that it never was ordinary, that any young man should teach: for it is given in precept, that Teachers should not be young scholars. But it is one question, what God may do, and another what is ordinarily done. For God can, and doth often raise up young men to shame the aged, as it may be thought he hath done even in our days: but this was never ordinary, neither yet ought it to be. Women were not ordinarily admitted to this function, yet God to show his power and to shame men, doth sometime raise women Prophetesses. It is said here, that women should prophecy. What was this ever fulfilled? did women ever take upon them the room of teaching? Indeed there was a Prophetess among them, but that was not ordinarily. And when the women of Corinth began to be bold and to speak in the congregation, the Apostle giveth out a flat rule, that women should not speak, but learn in subjection It is said further, that servants, maids and men should see visions. Was this ever fulfilled? did they at any time take this office upon them? Indeed, if they had had the gifts, they had been fit, but we see it never came to pass. And seeing it was not then fulfilled in the Apostles time, then was it not any time fulfilled before, nor in any age since. Yea let us draw an argument from the Anabaptists, and from the Family of love themselves; this is not fulfilled even in them. For are all of them Teachers▪ Indeed if they could do this, that were the way to convert all unto them: but they are not. For some, yea and the most of them are learners, & those men that seem to be teachers, are not yet according to this prophecy full of the Spirit. For the abundance of God his spirit maketh his people the bolder. Peter was not afraid of the whole Council: Steu●n made his persecutors and accusers ashamed, and the Apostles were always the first to answer for the defence of the doctrine. But it is thus with the Family of love? No surely. For come to the younger sort of them, than novices and learners, they will say openly somewhat, and will give some reason of their doctrine: but their Elders and illuminate men cannot be seen, they fly the light, and go into corners. Are these men full of the spirit, who so cowardly forsake the trial of their doctrine, and leave the poor people to stand to it, who are not so deep in their revelations, nor so well grounded in their mysteries of iniquity? Undoubtedly they are not: yea rather the elder heretic, the ranker knave, and he is called most notable, not which is most wise, but which is most subtle to deny a truth, and to set a face on a lie. Wherefore this is not fulfilled even among the Anabaptists and Family of love themselves. This thing than cannot literally be understood, they must needs confess that there is a borrowed speech in the verses following, where mention is made of blood, fire, and vapours of smoke: whereby is meant, that there shall be great troubles, heresies, and such like. And here the Heretics will grant a trope, though in the former they will not. God spoke of the blessings of the new Testament after the manner of the old Testament, Note this well. because that was best known to the jews. This deceived them, in that when they heard of the new Temple, they were zealous of the old Temple, and rejoiced in that Temple which Herod made, though it was nothing like that which Solomon made, and this deceiveth the jews unto this day. The like error are the Papists in. For where the Scriptures say, that in the time of Christ there should be sweet incense offered in all places: then, say they, behold the daily sacrifice, the sacrifice propitiatory for the quick and the dead. Neither of these do consider, that the Lord in the old Testament doth adumbrate & foretell these things to come, and that under those terms and phrases, which were best known to the jews, and used of the old Prophets. This folly of theirs do the Anabaptists see, and yet they run as far on the other side, as also doth the Family of love. One of them reproveth another, and yet neither of them will confess his fault to the glory of God, nor return and receive the truth. There may be also another argument, why this place should not be literally understood, and that is drawn from the interpretation of the like places of Scripture. Exod. 19 Moses telleth the people, that the Lord hath called them to be Kings, Priests, and Prophets. This is repeated by the Apostle Peter in the new Testament, & by john in the Apocalyps, and is applied as in this place generally to all Christians. Now the jews did never think, that every man was a King sitting in a throne, thereby overthrowing the political estate▪ they thought not, that every man was a Priest, taking that office of the Priest upon him, but that they had the liberty of their consciences, & were freed from the bondage of men, & of sin, as also that now through Christ they might offer up first their prayers, them their souls and bodies to be an holy and acceptable sacrifice to him. Neither do we at this day think any otherwise of the kingly Priesthood of Christians. And why then should we think grossly and literally, that indeed we are become Prophets having that special calling, and so take away that order of Teachers and learners, which God hath ordained. For as we be Priests, so are we Prophets: if the speech must be qualified in the one, why ought it not so to be in the other? Again, we say of prophecies, as we say of miracles. Before the word was written the Lord taught his people by visions and by dreams: and that he might prepare them to receive his doctrine and confirm them in it, he both wrought miracles himself, and gave power to others likewise to work, as we may see in Mose●▪ E●iah, and Elisha: yea he gave power to do miracles, when the Law was written, because the Gospel was not yet revealed; and when the Gospel was revealed, he continued his gift, because the holy Spirit was not yet given; yea and when the Spirit was powered out upon the Apostles, yet this gift was in the Church, that as yet the Spirit had not gotten credit. But when the Gospel was revealed, the spirit sent down, and confirmed by signs and wonders, than the use of miracles ceased; not that there are no miracles at all now (for we do not shorten the hands of the Lord) but yet they be but few, and those extraordinary. Now the rules whereby we shall try them whether they be of God or no, be these: If they do either convert and win men to the word, or confirm them in the word who are already won: if they be agreeable to the word, and bear the same majesty in them, as doth the word, then may they be received as from God. But when they agree not with these rules, though the thing wrought be miraculous; yet they are much to be suspected as the miracles of old time were with reverence to be received. For God in his secret judgement doth suffer some times such to be wrought, that the wicked and unbelievers may the more effectually be deluded. Again, we know that Antichrist cometh with signs, yea and the same so effectual, that even the very elect, if it were possible, should therewith be deceived. In like manner do we say of dreams and visions, until the Gospel came and had gotten credit in the hearts of men, there were visions and prophecies of things to come: but these being now ceased, it is not ordinary, that the Lord should make all Prophets, or teach by visions and dreams. But what do we stand longer to prove that this place cannot be so taken and understood, as the words at the first show might seem to give, especially seeing that the devilish overthwarters both of Papists and of the Family of love are so gross and papable in this point▪ For such is the spirit of these men, and so contrary to the good spirit of God, that where the Scripture ought simply, and without any trope or allegory to be interpreted, they will there turn it into allegories, as we see many places perverted by the Papists, and almost the whole Scriptures by the Family of love: and whereas the Scripture by conference of places doth show, that it ought tropically to be understood, they stick bluntly to the bare letter, as in these words, Hoc est corpus meum▪ The Papists here would have no trope, & yet the whole course of the Scriptures doth enforce the same. The Family of love will in no place almost admit the natural sense, as it floweth of the words, and yet here they do bitingly abide by the word, notwithstanding all the former reasons. And this surely cometh to pass by the righteous judgement of God, that seeing they would neither acknowledge, nor yield to the natural sense, when they might, therefore they cannot see where a trope should have his place. Thus it went with their great Master and father of allegories Origen, who giving himself to follow his devised allegories, could not through God his righteous and just judgement see those places, that will admire a trope. For coming to that saying of Christ our Saviour, where he entreateth o● three kinds of chaste persons, whereof one maketh himself chaste for the kingdom of God sake, he taking it too literally did cut off his own members, and so grossly did misunderstand it▪ The true understanding of this place than is this, that in the Apostles times, and in the ages following there should be riper knowledge, than was in the ages before. But if it be here objected, that the men of our days are not like the great men and Prophets of God, as E●●y, David▪ jeremiah, or Daniel: to this we answer, that comparisons must be always in the like. Then, if we compare the Apostles with the Prophets, that were before them, we know, the Apostles in clearness and excellency of knowledge did surpass them. And our Saviour Christ testifieth of john Baptist, that he was the greatest among the Prophets, and yet that the Apostles and Ministers of the Gospel were greater than he. Then compare our Evangelists with the patriarchs, and they saw a clearer light than these did. For Abraham saw Christ but a far off and to come, they saw him evidently, and already come. Proceed to compare the common sort of people then, with the common sort in these days, and even we do see Christ more lively painted out before us, than they did: they had assurance that these things should come to pass, we know that they are already come to pass, seeing plainly the effects and issues of them. And thus we see that God his graces are more, and more excellent, than they were in the time of the Law. Compare Christ with Mose, and he did as far exceed him, as the Master builder doth the hired servant. Compare their common Ministers the Priests and Levites with our ordinary Doctors and Pastors▪ and they go beyond them in the evidence of knowledge. All these notable men of the Law knew that Christ should come, and that the holy Ghost should come: but the manner of their coming they saw but very darkly, but we see it and rejoice therein. The plain meaning then of this place is, that whereas God did in the old time reveal his will unto some by visions and by dreams, now all sorts of men young and old, man and maid shall be instructed in the knowledge of God more plentifully and more perfectly. For it is to be understood, as that Exod 19 Ye shall be a kingly Priesthood, etc. and 1 Pet. 2. & it must be interpreted as often in Esay, as chap. 11. in jeremy, and in the gospel a●ter john it is said, They sh●ll all be taught of God, and that which is in his Epistle, the anointing shall teach you all things. These do not take away the ordinary ministery of the word, but do show, that men shall not only have the outward means, but shall also have the teaching of the Spirit And all of these are so begun in this life, that they be not performed to the full until we be unclothed of this flesh, and have our full part with Christ in the life to come. This is the meaning of the place, and herein do we go beyond the men of the old ages. And besides this, in the very manner of delivery there is far more clearness and evidence now, than was in the times of the Law. For the Prophets and holy men of God indeed laboured, but the fruit for the most part was little, and the Apostles, as Christ saith joh. 4. entered into their labours. Y●a the Apostle Peter goeth further, and saith, that they were a light shining in a dark place: but we have a surer light of prophecy. Further, he addeth in the same place, that they served not so much their own ages and times, as us, that are come after them Now having the right understanding of this place, we are to be greatly thankful to God, for that he hath not left us to doubtful dreams, but hath given us the certainty of the word written, whereunto served all the former visions, dreams, and prophecies, and it is confirmed unto us by every one of them. Thus we have the sense of this place, wherein it was fulfilled in the Apostles times, as Peter here witnesseth, and in this sense it was fulfilled in the Primitive Church, as all good stories do record. Let us further see, what it is that men shall prophecy, that is, they shall be taught by the spirit of God in the word to try themselves, to try the spirits of their teachers, to teach others, and to be able to give a reason of their hope before their enemies: for as the holy Ghost came upon Christ, so must be come upon every one of his members, and as he was anointed a Prophet, so must his members also be Prophets. This sound knowledge consisteth in four things. The first thing required in a Christian is, that he be able to try himself and his estate ●efore God, whether he be in the faith or no, whether he be God his child or no, contrary to the doctrine of the Papists, and cold Protestants, that rest only on common injunctions and accustomed proceedings. Thus Paul giveth charge to the whole Church of Corinth▪ 2. Cor. 12. Examine yourselves, whether ye be in the faith or no, and hereunto he addeth a fearful speech, unless you be refuses. Who so is not in the faith, is a refuse: and if a man knoweth not, whether he be in the faith or no, than he doth not know whether he be in Christ or no. This examination must be according to the Scriptures, for so saith our Saviour jesus Christ, search the Scriptures, for they testify of me: and in another place he saith, ye err, because ye know not the Scripture. Then we must not hang on the Preacher, nor on this, nor on that man, but we must believe, because we have found it in the Scripture, and have been taught it by the Spirit, according as the men of Samaria said to the woman, when she told them of Christ. Again, we must not simply and barely know the Scriptures, but apply them to our own use, and make our own faith sure by them, if we be not reprobates: and this is the first thing required of Christians. The second thing is, that we be able to try our Teachers, not in every thing that they speak, but in things pertinent to salvation. Thus we are commanded to do, 1. Corinth. 5. Ephes. 4. and in the Epistle of Saint john, Try the spirits, whether they be of God or no: and in the epistles of Peter and Jude it is said, that those were perverted with heresies, that never came to know the truth, but were unstable, and carried away with every wind of vain doctrine. Wherefore we must not be ever learning, and yet not come to the knowledge of the truth, but the truth must dwell plentifully in us with all wisdom, that we may discern the spirit●▪ And when we have weighed and found any thing according to the word, then must we receive it as the word of God with reverence, and if we find any thing false in it, we must be so far off from receiving it, that we must hold him accursed that shall bring it, though he were an Angel from Heaven. Foolish then is that phrenetical fancy of the Family of Love, which will say, we may not judge, we cannot condemn. For every Christian taught by the spirit may, yea, and aught in the liberty of the spirit to try and condemn all that is not consonant with the holy word of God. The third thing required of a Christian is, that by his knowledge he be able to instruct and admonish others. This doth Jude in his epistle require, that we should do, when he exhorteth us to edify one another in our most holy faith. This also is given in charge Hebr. 3. that we should admonish one another, and Hebr. 5. it is said, that in respect of the times we ought to be teachers. Our Saviour Christ also commandeth us if our brother offend, that we should admonish him. This duty we owe, and this we must be able to discharge, especially to them of our household, of our town, of our kindred, and so by degrees to all men, as we have occasion to deal with them, and as our calling shall suffer us. The fourth thing is, that we should be able to give an account of our hope, even unto our enemies. This Peter requireth in plain words; this doth our Saviour Christ require, that if we would, he should confess us before his Father, that we should confess him before men. These things were fulfilled in the Apostles times, in the primitive Church, and in Queen Mary's days, and this even among us may be found in many places: therefore this is the true and natural meaning of this place. This was never found in the Anabaptists, who the younger they were in heresy, the better they were in honesty: and if once they wax old in their heresy, they grow not so much in knowledge as in subtlety to invent men's phrases, to delude and deceive with new starched terms. They will avouch nothing before a Magistrate; if they be taken, they will reca●t; if they die, they will say it is for treason and not for heresy. And although nowadays there be found few Christians, which be able to try themselves, their Teachers, to teach themselves to admonish others, & to give an account of their hope before the adversary: yet we may less marvel at it, though they be not ashamed of it: when as some occupying the rooms of Ministers, and many wise and politic Magistrates cannot examine themselves, and much less try others. Examine them, and deal with them in matters of a better life, of doctrine, or discipline, and they can say nothing but by act of Parliament, by injunctions, and the common proceedings. If there were a contrary blast of heresy blown in their ears, they could not tell what to say to it, they would follow the Court, and do as most do, affirm as the superiors affirm, and deny that they deny; because all their religion hangs on the Counsels determination, and on the King's proceedings. So that every one is not a Christian, that carrieth the title and beareth the face of a Christian: but they indeed are professors of Christ, who are anointed with his Spirit, wherewith he was anointed, whether in a dropping or more flowing measure. We see then what we ought to do, and do not: wherein we may be the more ashamed, that the Papist, the Turk, the Family of love delight so much in their study. They be so careful to dishonour God, we are careless to honour him: which thing ought to move us, and to make us more careful to seek knowledge. Many so far exceed, that they begin now to be ashamed, and they bid away with exercises of religion, they can leave them for, and post them to others. I am no teacher, but an husband man, saith one: I am not book-learned, but a poor artificer, saith another: I was never brought up at schools with these learned men but at home, saith the third, it is not for us to be seen in these points, it appertaineth rather to Doctors. The words of God are here very flat: I will power out my spirit upon all flesh, etc. And surely, if any man hath not received God his Spirit, the Apostle pronounceth him to be none of God his children; and if we have the spirit, we shall sheew it in the fruits of the spirit. Wherefore let us cast away these vain excuses far from us: We are young men, we must have a fling, youth is unstable, it will be time for us to be graver hereafter, when we become old men. Howbeit the Prophet David saith, Psal. 119.9 Wherewithal may a young man redress his way? etc. And Eccles 12. 1. it is said▪ Remember thy Creator in the days of thy youth, etc. If young men will appertain to God, they must have God his spirit, that is, such gifts as they may do these things. Let none say, we are old, our memory fails us, if our wits were as fresh as they have been, we could do something, now we can remember nothing. For men can remember things of vanity done in their youth, and in chronicling them they will wear tongues, and to fetch evidences of lands, or money, which they have hidden, their memory fails in no point. Well, as the Lord saith, that young men shall see visions, so old men shall dream dreams. If wisdom and the fear of God be the crown of old age, and without these the aged man even of an hundred years old is accursed, they had need to labour for knowledge. Old men will plead for their privilege to go before young men in worldly things; and will they hope for plackards to excuse them, if they come behind them in heavenly things? None must say▪ We are but servants, and under others, we must labour for our wages, and no time can we have as others, to learn such things, it is well if we may have the Lord his day to rest on, we must have our recreation then, we cannot always be toiling. Well, if ye be the servants of God as well as the servants of men, men or maids, ye must by God his spirit be able to prophecy. Is your condition hard under the Gospel; oh praise God, it is nothing so hard as under the Law. For in times past servants were bondmen, little better in condition than bruit beasts; and yet men being at that time in such an estate, under such heathen men▪ did so carefully attend upon the Lord in the word, and in prayer, that they would redeem all times possible for to get knowledge and feeling. Wherefore all men must look to this, men and women, old and young, masters and servants. What will they challenge themselves to be Christians, and glory in the title alone, and not esteem of the duty? They will leave that part peradventure to book learned men, and to Preachers. Well, they must know that again, whereof they are wilfully ignorant, that there is a mutual coherence between these two things, the title and the duty. What▪ ye glory that year Prophets, and yet ye prophecy not; ye boast that ye are Kings, and ye overcome not; ye be glad to be counted Priests, and ye sacrifice not. Even Papists, though they taught ignorance to be the mother of devotion, can say more for their superstition, and Heretics can say more for their devilish opinions, than Protestants for the defence of Christ his glorious Gospel. Look but to the Papists and Family of love, how painful and cunning they are to go, to run, to ride, to make one like of their heresies; see how they will look for you at markets, how they will entertain you, what meekness, what mildness they will use to salute you. This aught to shame us, this aught to make us labour more for knowledge, that when temptations invade us, when Satan accuseth us, when heresy shall assault us, we may stand steadfast and unremovable, we may edify one another, and in persecution not be dismayed, but resist constantly unto blood. Now, as Peter hath showed that which joel prophesied to be fulfilled, so these verses following show the judgements of God, which should fall upon the Church for the neglect or contempt of these graces offered. There is some question here about the time. Some understand it of Christ his coming in the flesh-some, of his coming to judgement: others more truly think it to be that whole time, which is between his coming in the flesh and his coming to judgement: and so it appeareth the most probable opinion both by the things going before, and by that which followeth after. For in the words going before, it is said, In the last days I will power out my spirit, now the giving of the spirit was fulfilled in that whole time spoken of. Again, that which followeth after concerning calling upon the name of the Lord, is also meant of that time. Now it both that which goeth before, and that which followeth after, be understood of that time, than it is probable, that that which is in the midst is likewise so understood. And although Christ his first coming was a most glorious time, as we may see by the testimony of the Apostle, yet his last coming shall be a far more glorious day; as we may see Titus 2▪ 2. Thess. 4. where his coming is described to be with Angels, and with a shout. Yet because this glory doth appear in the whole course of redemption, it shall be good to understand this as the places going before and coming after, that is of the whole time, in all which he ceaseth not to offer these graces and to execute these judgements As for the words themselves, some think them to be understood literally, some allegorically and spiritually. But they admit both. First, that they have use in their natural signification, it appeareth, because the Lord never leaveth his Church without some instructions in the Sun, the Moon, the Heavens, and the Earth. For beside natural eclipses in Sun and Moon, and other exaltations, yet there have been works extraordinary in them both, which have been as prognostications of God's wrath for sin. Further we may safely gather, that there was never any strange Eclipse, Comet, apparition in the heavens, shaking of the earth, strange and unnatural births; but after this change of nature some event came strangely sooner or later: which showed that men had broken their obedience with God, and were become monstrously disobedient, which the Lord maketh known to us by changing the course of nature. Therefore we say, that before great Earthquakes, plagues, wars, Comets, famine, or such like, goeth great contempt of religion, monstrous profaneness: so they be the prognostications of some notable sins either in religion, or in life, or in both. Thus we neither exclude the literal sense, and yet we do not admit that fancy, or rather frenzy of the Family of love, because we grant, that after strange disobedience and contempt, follow strange punishments and revenge: so that the Prophet showeth the works of God for sin either by the things following, or by the signs going before. It is a question, why at this time, wherein he would show himself so gracious, the Lord should send such tokens of his wrath. Here we see a contrary order of teaching to flesh and blood, because God will then have his mercy manifested, when he will show his justice. And because men hearing of the Gospel, imagine of a felicity in this world, therefore Peter to awaken them out of this dream, le's them to understand, that unless these gifts be reverently received, God will be most angry, because they either refuse or abuse the mercies of God so offered. The use of this is partly in respect of the elect and people regenerate, and partly in respect of the wicked and unregenerate; in respect of the elect, either before, or after their regeneration; before their regeneration to bring them to seek jesus Christ. For though it is certain, that God in time will call them whom he hath predestinated, and chosen: yet because his Gospel is not so precious unto them, as it should be, therefore the Lord sendeth them crosses, sometimes poverty, sometime sickness, sometime reproach, sometime a troubled mind, sometime private misery, and sometime a public calamity to involve them among others, because they have no more trust in the promises of God before they be humbled. And because men will not easily or usually be humbled by the bare word, the Lord sealeth it by sending of troubles, that when we can feel no comfort either in heaven or in earth, but perdition and matter of damnation in ourselves, we should then be the fitter to receive comfort in Christ. Again, for as much as God his children have one special fault or other, as privy pride, vainglory, self-love▪ or such like privy corruptions, that the word of God cannot be suffered to draw us out of these sins: for this cause the Lord sendeth affliction, & by his correction he draweth us out of our civil righteousness, & maketh us make conscience of inward and hidden corruptions, and putteth them in mind by misery, that the same corruption is ●●rking in them, which hath broken forth in others, and that naturally it did dwell in them, though repressed by the finger of God it did not violently flame out. Again, where others lie in sin, and know it not, because the very light of nature is choked in them, & God his spirit can take little hold to work any thing upon them, that the Lord might bring them to see sin unknown, and to make conscience of sin being known, the Lord visiteth us with private and public means, that as the wicked shall be without all hope, ease, or end tormented in hell; so these in mercy and measure should have their hearts broken: which because they would not do by the loving invocating and inviting of them by the Lord, therefore it is done by some crosses. Secondly, it respecteth the regenerate either to continue them in their good estate, or to keep them from some gross sins. For God his children do sometime fall, and always may fall, if God keep them not. Because David and Manasses had sinned, God sent them the cross that they might not forget him. Now because the same may be in us, if the Lord will power out his wrath upon the wicked, surely he will not suffer his own children to be uncontrolled. We must not then, as some are wont to do, say, Did not David sin, make ye so much at me, was not David a great sinner and yet saved? It were well indeed, if we would bind David's sin with David his repentance: or if we consider, how the Sun was turned into darkness, & the Moon into blood in his kingdom; if we shall see the pillars of God's judgements, and vapours of God his wrath against him among his own, how his sons rebelled, they that would be Counsellors, became traitors, and how the wicked caitiffs insulted over him; we would surely know that it did little help us to reckon up David his sinning. This doth God to sow the lips of the wicked, that they should not say, that God doth spare and punisheth not sin in his, and that they should not dream of escape, when his own servants are so punished. And although God his children presently fall not, but are ready to fall, he wrappeth them often in the crosses of the wicked, not so much to punish any sin present, but to prevent in them some sin to come, that thereby taking away the occasion of sinning, he might humble them before they fall. Again, albeit they be not subject to gross sins, yet because they are oft puffed up with privy pride, dead, unmerciful, dull, forsaking their first love, sometime neither hot nor cold, luke warm, without zeal: briefly, in that they are not, as God his children should be, or as they themselves, sometimes and before have been, the Lord in wisdom correcteth these wants and infirmities▪ that from infirmities they should not burst out into enormities; from sinning of ignorance they should not sin against conscience; and from secret sins, that they commit not presumptuous sins. For this cause revel. 3. the Lord sent plagues on the Church of Laodicea▪ not so much for gross and notorious sins, but because they were not humbled and zealous enough, but such as might more easily have fallen into deeper enormities hereafter. If men use to try gold seven times in the furnace, not for any mass of dross in it, but to prove it; how much more had the Lord need to try our faith, although we be not given to any great and notable crime? For as there may be two uses in the trying of gold, the one to purge it from dross, the other to fine it the more: so there are two uses of corrections, the one to punish sin, the other to try their faith. And although the Lord more principally doth not punish sin, but rather secondarily, chiefly trying the patience of his children: yet when men cannot accuse us, neither we can accuse ourselves, yet the Lord will purge us from some secret corruption, which may breed a sin in time to come. And hereupon it cometh, that privy pride, secret self-love, close covetousness, hidden hypocrisy, and such like are counted sins of God his children, though of worldlings they be thought good virtues. But some will say: Is this the truth, ye stick to? Is this the Gospel, which ye profess? See, what hurly-burlies, see how many opinions there are, what a company of religions are start up, see what denying of the faith, what gross sins are sprung up, see what deaths, plagues, and wars are accompanied with it? Surely it seemeth that this is not the Gospel. Before all things were in better case, no such disturbance in religion, no such noise of notorious sins, no such turmoilings on every side, all things were at good quiet: but now we have more troubles, than ever in former times were heard of. The wicked do not only break their necks at this block, but God his own children have dangerously stumbled at it. For when job, David▪ jeremiah without God his spirit beheld the prosperity of the wicked, and the adversity of the godly, they confessed their feet had almost slipped, saving that they durst not condemn the generation of God his children. To remedy this the holy Ghost saith, that, when the graces of God do most appear, then will the Lord send greatest judgements for the contempt of his Gospel in the wicked, and for the neglect of it in the godly. Now this is foretold, that we might not be offended when it cometh: & this use doth Christ teach us to make of it, These things have I told you before, that when they come to pass, etc. For to God his children, being but babes in Christ, this is a great temptation. And to come to our days: Doth it not trouble men much, that there be so many unlearned Ministers, of learned Ministers that there be so many ungodly men, that they see such oppressing Magistrates, such rebellious people, such careless governors, that there is such an height of subtlety in covering and cloaking sin; where is most knowledge, such running to sin; where is most preaching, and where the Gospel is received, that there should be such sects and heresies; when they shall see the Papists ready to outface the Gospel, what may a man do now, or how may he stay himself, if the Lord should leave him? Surely God hath foretold it. Even as the Sun then shining bright, the Moon giving light, the clear air are tokens of God his love, so much more the word: and as these being darkened & obscured show God his wrath; so the word obscured doth testify his wrath much more. Yea if dearths, plagues, famine, or such like come, we must be forewarned of them. And our Saviour Christ, when men asked him signs, he told them of many: and Mat. 24. that there should be such wonders in the heavens, in the earth, and in the seas, that even the very elect should be confounded almost. Now if Christ had not forewarned these things in the equity of his judgement, we might indeed have had some occasion of offence. And for this cause our Saviour Christ saith, Matth. 11. Blessed are they that are not offended in me, because such confusions shall be, that men will be ready to lay the cause of these things on the Gospel and on the word: and therefore blessed are they, that are forewarned of these things, and know why they come. If the jews would not hear the Apostles speaking the truth; was it any marvel if they were seduced by false teachers? If men do not receive the word in love, is it any marvel if they be deluded with heresy? 2. Thess. 1. If men neglect the peace of their minds offered by the Gospel preached, is it any marvel if they have wars? If men neglect the food of their souls, is it any marvel if they find a famine? When we see then that men turn the Gospel into wantonness, and write against it, is it marvel if the Lord sendeth troubles? No, no, when men shall see such a confusion, let them know that God will clear his justice, and recompense vengeance to the wicked, and restore the godly to their joys; and yet show them that here is no place of rest, but that they must lift up their heads to heaven, where they shall have rest without trouble. Now let us consider, what these afflictions work in the wicked, and to what end they are sent unto them. Surely to plague them, and to leave them without excuse. They are sent to God his children to humble them, to bring them to repentance, to keep them from evil, to encourage them in good, and to recover them being fallen. But they are sent to root out the wicked, & to consume them from the face of the earth: and therefore he poureth out all the vials of his wrath upon the wicked remnant. And these manifold plagues have often come to pass where the Gospel hath been preached, because as it is the greatest mercy & treasure, if it be received; so the unnatural refusal of it doth cause the greatest judgements. So the Israelites in the wilderness were punished, first by idolatry, then by plagues, & were rooted out of the land. And after Christ had spoken, the Apostles preached, & the jews remained unprofitable, the Lord in his justice, in that they would not believe the true Christ, suffered them to be deluded by false Christ's, and that they that would not profit by the true Apostles, should be deceived by false Apostles, and then being punished with famine and sickness they were by the Romans subdued. When the Gospel came to be preached among the Gentiles, and was contemned, the Lord first punished them by suffering them to fall into vile sins, and then after gave them over to the Turk. We see how in the West-countrie, where the Gospel was preached and refused, the Pope was sent to them. So likewise must we make our profit herein. When God his Spirit falleth plentifully in us, & yet men by his word will not be reform, the Lord will send heretics and wicked men to corrupt them. And will the Lord thus censure his own people, and will he spare the wicked? No: when we think all is quiet, the Lord will send plagues for refusing the health of our souls; the Lord will send famines for refusing the food of our souls; the Lord will plague us with wars for neglecting the peace of our minds. And Matth. 24. the Lord hath set jerusalem a type, in that the Gospel never continued quiet or uncorrupt in any one place above the space of an hundred years. Well, if we see not the beginnings of these things, we are half mad; if we will not fear the events of them, we are worse than so; if we will not profit by these things, woeful experience will teach us our miserable estate. We see how needful affliction ●s, whether we look to God his children, or to the wicked. Misery maketh mercy sweet, and trouble maketh grace gracious: Christ is then sweet, and jesus is then a Saviour, when we feeling no comfort at hand, are driven and drawn out of ourselves to seek some relief abroad. And experience teacheth us, that in prosperity we are ready to nestle ourselves here below, and forgetting the life to come we are blinded with the God of this world, & so we become worldlings, staying wholly in these inferior things Now, that God might by evidence prove, how whom he once loveth he always loveth, & to admonish others a far off, he sendeth corrections to teach us, that we may not stay here below. For, if judgement begin at the house of God, what shall become of the wicked? If the Lord so hamper the godly, how shall the wicked look to escape? Now in these distresses and miseries it shall be, that whosoever calleth on the name of the Lord, shall be saved: for so the Lord offereth grace in wrath, mercy in judgements: so will the Lord move his chosen and elect to desire these graces, and will cause these judgements threatened to fructify, whilst they that pray for the Spirit, which shall convey comfort into them by the word and Sacraments; and so shall not only be preserved from fin and iniquity, but also remain sounder in judgement and life, passing by these plagues to heaven, the wicked going down by them to hell. This is then the third thing which in the beginning we noted, the plain meaning whereof is thus much: If ye will now but join in fellowship, in prayer, and in God his worship with us, you shall avoid these judgements threatened, and receive these graces promised the sure pledges of life everlasting. Great is the grace and mercy of God, who doth appoint a mean to remedy such miseries, and a way to obtain such mercies, and therefore it is worthy further consideration and examination. A SHORT TREATISE OF PRAYER, UPON THE WORDS OF THE PROPHET JOEL, chap. 2. 32 alleged by Peter, Act. 2. 21. Whosoever calleth on the name of the Lord, shall be saved, joel. 2. ●2▪ By calling on the name of God in this place, which is but one and a particular part of God his worship, are meant and understood the other parts of the worship of God. Thus the Scriptures sometime ascribe to this one other part of God his worship: as Genes 3. Then began men to call on the name of the Lord: and Gen. 12. Abraham builded an Altar▪ and called on the name of the Lord, that is, worshipped God. Again, Psalm 50. Call upon me in the time of trouble, and I will hear thee. In the new Testament we shall see the same. For this place is alleged Rom. 10: and 1. Cor. 1. the Apostle wisheth grace to all them that shall call on the name of God that is, worship God 2 Timoth. 2. Whosoever calleth on the name of the Lord, that is, worshippeth God, let him depart from iniquity. So that under this one part of invocation, we see understood all other parts. And in our English tongue, we rather use this phrase; We will go to prayers, or, Are prayers done, than, we go to the word of God to hear it, we go to receive the Sacraments, and such like; when notwithstanding we frequent other actions of religion in the congregation besides prayer. And both jeremy, and our Saviour Christ calleth the Church an house of prayer, as Matth. 21. 13. Mine house shall be called the house of prayer, etc. It is an house of hearing the word, of receiving the Sacraments, of executing discipline, as well as of prayer: but yet this one name comprehendeth all. Now before we show the reason of it, how cometh it to pass that few care for the word, fewer for the Sacraments, and fewest for discipline, yet all show themselves friends to prayer; yea and Heretics, which in the other things will depart from us, will acknowledge this thing? This is God his goodness, that none do forsake this. That by prayer is meant all parts of God his worship, it is manifest Matth. 24. 13. where our Saviour Christ saith: But he that endureth unto the end, he shall be saved. Now the means to avoid these judgements come after, The Gospel of the kingdom must be preached to all nations. john 3. Christ by the preaching of the Gospel must be lift up, that who so hearkeneth to the word, should be saved. These are joined both together, Rom. 10. where it is s●id, Whosoever calleth on the name of the Lord, he shall be saved▪ and a little after, But how shall they call on him, on whom they have not believed? and how shall they believe, unless they do hear? So that as faith saveth, so faith cometh by the word of God. And Eccles▪ 4. 17. and 5 1▪ When then interest into the house of God, look unto thy feet, etc. In which place the holy Ghost first teacheth men to hear, & then to pray, because as they came into the Temple to pray, so also to hear. Likewise Psal. 95. first the Prophet saith, O come let us worship and kneel done exhorting to prayer, and after, To day if ye will hear his voice, harden not your hearis, making mention of the word, because these must be joined together▪ That the Ministers of God are joined to come to the one, and to the other, the Scriptures show, as Deut. 33. where the Levites duty is first to teach jacob, & then to offer incense, that is, to pray, as Psalm 141. and 2. Sam. 12. where the people acknowledging their sins, request Samuel to pray for them: who answered them, that he would not only pray unto God for them, but that he would also preach God his word unto them, threaten God his judgements, and proclaim God his mercies to them, if they would repent. Act. 6 when the Apostles found themselves troubled with the ordinary ministery of tables, they ordained new means, and they would give themselves to the word and prayer. 1. Timoth. 1. and 2. Paul teacheth Timothy first, how he should preach to the people, then how he should pray for them: and so the Lord would have the people as well to come to hear the word preached, as to pray. We shall see this the better, if we consider what the Lord requireth of us in praying. First, a man cannot be heard, unless he do the will of God. Matth. 7. Not every one, that saith unto me Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of my father that is in heaven. Matth. 15. 8▪ 9 This people draweth near unto me with their mouth, etc. But in vain do they worship me, teaching for doctrine men's precepts. Psal. 145. 18. The Lord is near to all that call upon him, yea to all that call upon him in truth. And it is said in the Proverbs, that the sacrifices of the wicked are an abomination to the Lord, and his prayer is his sin. Psal. 34. 15. 16. The eyes of the Lord are upon the righteous, and his ears are opon unto their cry. But the face of the Lord is against them that do evil, etc. But notable is that place Psal. 66 18. If I regard wickedness in mine heart, the Lord will not hear me. Now, if we cannot call on God without faith, because jam. 2. 6. saith, we must ask in faith, and waver not: for he that wavereth, is like a wave, etc. and as Christ saith, whatsoever we ask believing, we shall obtain, seeing he taught his Disciples so to pray, Lord increase our faith: and jam. 5. 15. the prayer of faith shall save, because it is grounded on God his promises and infallible truth: and seeing with faith the Lord would have us join repentance, because 2. Timot. 2. 19 every one that calleth on the name of the Lord, must depart from iniquity; we must labour in all our prayers to come with faith and assurance, that in Christ we shall be heard, waiting on the Lord in newness of life. If such faith, fear, and holiness is required of us in prayer, seeing both faith and repentance, are begun, continued, and increased by the word, it is meet that the ministery of the word should be joined with prayer. Therefore where it is said, Whosoever calleth on the name of the Lord, it is as much as, whosoever worshippeth and serveth God, although great calamities come, yet if he be a true worshipper, believing God his promises, repenting of his sins, and giveth himself to serve the Lord aright, he shall be preserved from all plagues; and either he shall be taken away in mercy, if the Lord seeth him to be weak: or else if he live, he shall have strength to pass thorough them, and by them take his voyage to heaven, even as the wicked by them make a way to the hells. We stand on this point the rather, because most men nowadays are of this mind, that, if they come to the Church to pray a little, all is well, they have been very religious, not thinking it in the mean time so necessary a thing to come to the word preached, which may breed in them faith and repentance. And therefore in that all will grant prayer, some few forlorn persons excepted; we say there is no true prayer, where is no faith, and no faith without the word: and therefore without the word neither faith, nor prayer, nor repentance. Now, if we will ask on the contrary, why the Lord rather nameth prayer, than hearing of the word: I answer, that naturally men had rather hear than pray, and then we are fit truly to pray, when we have reverently heard, because the hearing of the word inferring prayer, when we have heard, we are most ready to pray. We shall see, that ignorant and superstitious persons much commend prayer, but not preaching: but come to them that have knowledge, and they on the contrary are more ready to hear, than to pray, and they will longer continue in hearing than in praying. The holy Ghost than not respecting Turks, Papists, or such like, but professed Christians, which will brag of their worship to Godward, teacheth us, that all is nothing without prayer, knowing that neither foundation, nor continuance of repentance can be without prayer, the word and Sacraments are unfruitful without prayer, without which we are unworthy of any thing, because we will not vouchsafe once to ask it of the Lord. I appeal to the consciences of God his children, who, that I might pass by other loathsome persons loath for to pray, know, that prayer is not a thing of the mouth, but of the mind; not a sounding of the voice, but a yearning of the spirit; not a labour of the lips▪ but a travailing of the heart: and therefore will confess, giving God the glory to their own shame, that they had rather hear the word two hours, than thus seriously strive in prayer one quarter of an hour. And why? It is a small thing to lend the ears in hearing, it is easy to feed our delight with hearing a man renewing our knowledge: but to set on work the eye, the ear, the hands, to travel with the heart to set the whole body in a frame of subjection, as becometh them that pray to the Lord (which showeth, that prayer is a thing both painful and laborious) we shall prove it to be a very hard thing. Prayer bringeth the experience of the things which we know, and without it we have as little proof of our knowledge▪ as they have use of an hidden treasure, which never are the better for it. The word maketh known to us the treasures of God his wisdom: but faith bringeth the experience of them, by applying and appropriating these mercies of God to ourselves, & prayer is the instrument, whereby this faith is continued in us. The word telleth us, that God will plague sinners, prayer brings an experience of this: The word telleth us, that God careth for us, prayer proveth this: the word showeth, that the Lord hath both power and mercy to show to his people, prayer obtaineth the trial of this: the word revealeth to us the wisdom, providence, majesty, and goodness of God, prayer conveyeth the certainty of these things into us. God will be glorified wholly and only, and cannot abide that we should be fellow-partners with him therein. If a man come by knowledge, faith, and repentance by hearing, it is rather an infusion into a man than an action from a man, and it is the great mercy of God: but when the Lord brings a man on his knees, and humbles him in prayer, and constraineth him to ask all of God, that we might hear rightly, and so use the things heard, this breaketh the heart of a man, and makes him to say, Great is the Lord. This, I say, humbles a man to acknowledge his wants, this calleth down many blessings both spiritual and corporal from the Lord. We know, that though a father is ready and fully hath purposed to leave an inheritance unto his children, yet to acquaint them with obedience, he will have them ask things of far less value at his hands: so God, notwithstanding he hath purposed to give unto us an heavenly inheritance, which in Christ is purchased, yet to continue us in faith and obedience, he will have us to ask it of him. If man's wisdom can come thus far, shall we not hereby gather the wisdom of God▪ If man hath this pity, shall we doubt of mercy in God? and as prayer bringeth experience of God his love, so also it proveth our knowledge, faith, and repentance. For if we will be suitors at God his hand, we must not willingly displease him. For we see, that when we would obtain a suit of a man, we will be careful not to offend him, lest we should suffer repulse: and likewise when we pray, we must address our hearts to obedience: and therefore the Scripture speaketh of cleansing our hearts of hypocrisy, and unfaithfulness. If this care be had in suits for things corruptible, that willingly we will not offend him, to whom we sue; then must we know, that God is Lord of the spirits: and therefore to pray unto him without avoiding things displeasing him, and doing things pleasing him, is but gross by hypocrisy. He must needs be a godly man then that prays often, and if we be so bold to pray, nourishing some sin in us, besides that we are dull in prayer, we are inwardly both accused and accursed. Hereof comes such plentiful acknowledging of our sins in prayer, with a purpose to avoid them, hereof come such vows and protestations of obedience: so that prayer doth not only continue repentance, but also breedeth thankfulness. For it is our corruption, when we know that we obtaiened a thing any other ways than by prayer, that then we ascribe it to the means: but when we see God hath heard our prayers, it sealeth our faith, it confirmeth our thankfulness. True it is, that God giveth many mercies without praying: yet this must the more make us thankful, and nothing slack us in using the means which God hath appointed. That prayer further confirmeth love to God, it is manifest already: now we must show how it worketh love even to our brethren. When a man comes to pray, and hath this choke-pear, that he must forgive, or else not be forgiven, he must needs be either an hypocrite in his prayer, or cease from prayer, or forgive his enemies. It is palpable hypocrisy to desire God to forgive us many and great sins, and we will not pardon our brother a few and light offences. If we will take a view of the weight, height, length, depth, and breadth of our sins, we will confess it hypocrisy to crave pardon for so many sins, being hardly brought to forgive others a few trespasses. And for this cause the Scripture saith: If ye forgive not others, ye cannot be forgiven. If then Prayer be such a thing, as nature doth least entertain, if it brings such experience of God his love towards us, if it so confirmeth Faith, continueth repentance, and causeth love both to God and man, it is good cause that this is set to infer the other, and to make all other parts of God his worship the more effectual. He shall be saved. That is, in the midst of diseases he shall not be taken away, in the time of iniquity he shall not be overtaken: but in all these he shall suffer with Faith and a good conscience. Besides, by the word of saving, is meant the obtaining of all graces, as pledges of our salvation, and gauges of our inheritance: so that it doth not barely betoken an exempting of us from the former judgements threatened. Will a man then escape the wrath menaced, and enjoy the grace promised, let him use true and hearty prayer, which hath it fruit commended unto us both in the chapter going before, in the election of an Apostle, and also in the beginning of this chapter, in that being gathered together in prayer, the holy Ghost was sent down. Now let us speak a little of the circumstances. First, of the persons, it is said, Whosoever: Secondly, for the extremity of the time, it is said, shall be saved, that is, from those judgements, and endued with those graces, that even then when there shall be so many opinions, that we shall not be able well to discern the truth, when wickedness shall abound every where, examples of godliness be no where, when we shall be able to find no comfort either in ourselves or in others; we shall be so governed, that we shall not only avoid evil, but coldness in well doing; and look what is detracted through the injuries of times, it shall be added in inward graces, and recompensed in the kingdom of heaven. When we shall then in extremity of offences say, Good Lord, what shall we do? whither shall we go to hear a good Preacher▪ what may we do to go to some good man and zealous professor? Remember then, if thou wilt stay on the Lord, and fall to Prayer, though thou art troubled with Papists, or Heretics, or monstrous livers, then lean to God, trust in his word, and use prayer. When thou shalt see no good neither in Church nor in Common wealth, then have recourse to prayers, and thou shalt not only be preserved from dangers, but also thou shalt enjoy God his spirit with his graces. Thus we shall see in the volume of God his book, not only what deliverances the godly have had by prayer, but also by what means they were delivered. Noah calling on the name of GOD, was saved in the Ark, from perishing in the waters. Lot was delivered out of Sodom: the Israelites obtained meat from heaven, water out of the rock, passage through the Seas, and many other righteous persons were not only delivered, but greatly joyed. But if we should pass them, and look to the days of persecution under Queen Mary, when the Sun seemed to be changed into darkness, the Moon to lose her light, than Christians were not only many delivered, but also in the prisons, in cabins, in bushes, in flame and in fire, they ever had sweet dreams, heavenly visions, and wonderful consolation: so as they were not only comforted, but at the stake they would prophecy of the restoring of the Gospel, and they presently would rejoice, as foreseeing the truth should come unto their posterity. And it shall come to pass. This importeth the time of the Gospel, and here is showed a difference between the time of the Law, and of the Gospel. If our fathers were heard under the Law, if they received not the repulse in the dawning of the day; what may we hope for under the Gospel, what boldness may we receive now, when the sun shineth out at the fullness? Look what proof they had, we may have more; see what experience they had, we may have it in greater measure, because what they had confirmed, we have confirmed. The Lord requireth of us now to trust in him the more, & we must remember that saying of our Saviour Christ, joh. 16. 24. Hitherto have ye asked nothing in my Name, ask, and ye shall receive, that your joy may be full▪ If our fathers prayed fervently, why do not we? have not we more deeds of God his favour? have not we more promises? have not we more examples? all which accuse us of want of zeal in prayer. In the old Testament they named not Christ, we are bold to look upon God in Christ his Son. Woe then be to us, if these things do not move us, seeing Christ standeth on the right hand of God the Father, who is not now in the loins of Abraham, or in the womb of the Virgin, or in the bowels of the earth; bu●●o, as ●●●●●●euen we may see him sitting in heaven on the right hand of GOD. The circumstance remaining is in this word, whosoever: which showeth that whether it be man or woman, master or servant, young or old, jew or Gentil, no age, no sex, no estate, no condition is excluded. True it is, that there be privileges of the man above the woman, of the master above his servant, of the elders above the younger: but this is in some things, not in all. For in the worship of God, in the matter of God his glory, and our salvation, there is no respect of persons with God; but, whosoever calleth upon the name of the Lord, he shall be saved. In respect whereof we are to be exhorted, that if we will rejoice in this privilege, we must use the means due to them that are within the precincts of it, we must not excuse ourselves, and say; I am a woman, and the weaker vessel, I am a young man and reckless, I am an old man & forgetful, I am a servant, and am not at mine own liberty. For if we look for the grace offered, we must use the means proposed. But yet here is a further thing than this, that not only the righteous shallbe saved, but also the poor sinner, if now he will repent, and having a pure purpose to please God, call on the name of the Lord. Behold, o repenting sinner, the These on the Cross; the Sun was darkened, the vale of the Temple rend, earthquakes, and troubles, confusion was an ong men, terrors were in himself, and yet he calling on the name of the Lord, and saying: Lord remember me when thou comest into thy kingdom, received this comfortable answer: This day shalt thou be with me in Paradise. Peter seeing Christ, was pardoned. If we behold David's misery, in the troublesome estate both of Church and Commonwealth, when he had not one of his own children to comfort him, but to the increase of his grief, one brother murdered another, one of his sons being a traitor, was through God his judgement hanged by the hair of the head, his chief friends rebelled against him; he was not only in all this mightily preserved of God, but also received plentiful graces of the Spirit. When Manasses had caused jerusalem to swim with blood, when the City was near destruction, and he himself in chains; what hope was there either of the Kingdom or Prophecy to continue? and yet calling on God his name, he was heard and helped. If such great things were for poor sinners before Christ, what comfort is there for them, since Christ is come? If the wretched man was so helped of CHRIST, even when he was on the cross; what comfort may afflicted consciences hope for in him, being advanced to the Throne & Kingdom? Nay, I will add more, even very hypocrites by Prayer, have escaped outward perils, as A●ab, and such like. Yea, and mark them that are in wars or in some great distress, how praying to the LORD, they are helped. The same we shall observe sometimes either in worldlings, or in God his children unregenerate. All which will grant, that after they have prayed but in their manner, the Lord hath strangely delivered them. If wicked men have had this benefit, how much more shall the godly have it? If God his children have found such grace, before they knew God; what grace shall they have, when they know him, believe in him, and call upon him? Here then is all doubting to be taken away, and we must cease to say: Oh I am a sinner, I cannot be helped, mine unworthiness makes me ashamed▪ Consider the tenor of this runneth in an universal point to all, thou canst not be excluded, if thou exclude not thyself. And why? It is said, that all shall be saved: which point is necessarily to be noted: For the devil will tell us, Christ died for others, but not for us▪ True it is, that all repentant sinners, compared with the number of the unrepentant, are but few: Howbeit, if I truly abhor my sins, and myself for my sins sake, if I purpose to leave sinn●, and travel in the ways of righteousness, if I love GOD and hate iniquity and depart from it, although I want all these solen ne preparations, yet I am persuaded I shall be saved. And yet remember, that here is no such liberty for hardhearted sinners; neither is the Sea of mercy denied to sorrowful sinners. For, as no sinner shall be damned that will repent, and it truth desireth to be saved: so the Lord will not justify the wicked and obstinate sinner. Whosoever therefore hath ears, let him hear, who so hath eyes let him see, who so hath an heart, let him consider of this bountiful mercy of God, whether he be in misery outward, or trouble inward; and know from the Lord his own mouth, that, Whosoever calleth on the Name of the LORD, he shall be saved. FINIS. THE third PART OF THE WORKS OF THE REVEREND AND FAITHFUL SERVANT OF JESUS CHRIST, MASTER RICHARD GREENHAM, MINISTER AND PREAcher of the Word of GOD containing seventeen Sermons, the Titles and Texts whereof appear in the next Page following. PROV. 10. 7. The memorial of the just shall be blessed: but the name of the wicked shall rot. VERS. 11. The mouth of the righteous is as a wellspring of life. VERITAS VIRESSIT WLNERE TC printer's or publisher's device AT LONDON, Imprinted by Thomas Creed for William Welbie, and are to be sold at his shop in Paul's Churchyard at the sign of the Swan. 1611. THE SERMONS FOLLOWING ARE THESE. 1 OF quenching the spirit. 1. THES. 5. 19 2 Of murmuring. EXOD. 16. 2. 3 Of zeal. REVEL. 3. 19 4 Of a good name. PROV. 22. 1. 5 Of humility. PROV. 18. 12. 6 Of the education of children. PROV. 17. 21. 7 Of repentance and true sorrow for sin. ACT. 2. 37. 38. 8. 9 Three Sermons of the heavenly purchase on the 13. of 10. Matthew and the 44 verse. 11 Of Christian warfare on EPHES. 6. vers. 10. 11. 12. 12 Of divers Christian instructions. PSAL. 16. 13 Of flying evil company, Idolatry, etc. on GEN. 42. vers. 9 12. 14. 15. 21. 14 Of the mutual duties between the Ministers and people on HEB. 13. vers. 17. 15 Of the confession of sin and the necessary use thereof, on PROV. 28. 15. 16 Of the effects of Christ his Cross, etc. in two sermons 17 on GALAT. 6. vers. 14. 15. TO THE RIGHT WORSHIPFUL SIR JULIUS CAESAR KNIGHT, AND TO THE RIGHT Virtuous Lady his wife: HENRY HOLLAND▪ wisheth an increase of all prosperity, and the rich grace of God's spirit, unto life everlasting. THese Sermons (right Worshipful) are full of good instruction, and consolation. I have endeavoured to give some view of the● all, by some short aphorisms, on this manner. I. The first Sermon, is of the quenching of the spirit, where he The first ●●●●m●n. teacheth us: 1. That albeit those be worthily condemned, that n●v●r t●sted, nor desire to taste of the spirit of God: yet a more just and fearful condemnation is like to come on them, that having once received it, do● after lose the same. 2. To know whether we have the spirit: he saith, like as he knoweth best, that he hath l●fe, which feeleth it in himself▪ so he best knoweth whether he have the spirit, that feedeth th● spirit working in himself. Again, he that hath the spirit of Christ, hath some thing in him given him of God by his word, above all that can be attained, by any natural gift or human industry. 3. T●e spirit often in regeneration, causeth in the spiritual man, a great and general astonishment, for great ●●d enormous sins committed: and then it dealeth more particularly, smiting us with a special grief for special sins, 4. Then the spirit teacheth, how the faculties of the so●le are all bend to rebellion against God, and specially how reason fighteth against faith, and is a great patron● of unbelief. 5▪ After all this, the spirit (saith he) bringeth us to se● the unsearchable riches of Christ, and worketh in us that precious faith, whereby ●● apprehend our free justification in Christ. And then follows the feeling of joy unspeakable, and that blessed peace of conscience which passes understanding, judgement is reform, affections are clean altered, and there will appear in ●ll faculties great forwardness, and readiness, to perform things acceptable unto God 6. After some falies of frailty, ●f we continue our former hatred of sin, & the oftener w● fall conceive the more deadly hatred against sin: if our sorrow for sin increase, if our care continue to prevent and cut off all occasions of sin albeit we slip and fall often, yet we may not say the spirit is quenched. 7. Such as have the greater, and more certain graces of the spirit of regeneration: their * Like the S●●, knowledge is well grounded, and they labour evermore for a good measure of knowledge, to direct them in their particular duties: the * Like a lightning. knowledge of the wicked is but confused, & general uncertain. 8. Albeit the spirit can never be utterly taken from the believers: yet if they wax proud▪ secure, and fall to sin, the graces of the spirit, the clear understanding, the feeling, the affection, and joy in the holy Ghost may so die & decay in them, that they may well seem to themselves and others to have quenched the spirit. These and the like singular doctrines concerning this matter, are contained in this Sermon. This argument was further enlarged and amplified in other Sermons by him, which as yet I cannot find. For he taught also by what degrees the spirit is quenched: and they were these. 1. By neglecting the means of cherishing the grace of the spirit. 2. From neglecting The regenerate do not ●eese the spirit of sanctification. the means to proceed to the grieving of the spirit▪ 3. From grieving, to come to vexing and provoking the spirit. 4. Lastly, how some after long provocations, have quenched the spirit, and lost all the good light & graces of God which they seemed before to have had. These be most dangerous degrees of sin, and steps to perdition. And thus far of the first Sermon. II. The second sermon is against murmuring, a sin no less dangerous than common in all degrees and conditions of men. We be here taught▪: 1. What the nature is of impatiency for outward things, what dishonour it brings to God, what a torment to unbelievers, in whom ●●e want of one small thing breed● such ●is●●nt●ntment, ●● the poss●ssi●on of m●● rich bless●●●●●●●●ot qu●●t them 2. What remedies best s●rue to make our hearts calm in a●● such distempered affections, and they be these: first most highly to esteem of God's favour, and to pr●ferre that one benefit of the ●ardon of our sins, before all the riches of this life. Secondly, to labour for that precious faith i● Christ, touching the forgiveness of our sins, and everlasting life▪ for if we can once be persuaded, that Christ is ours, we shall not greatly doubt but that with Christ we shall have all things needful for us. Let us receive this benefit though it come alone, vea though it bring troubles with it● and then for outward things we shall possess our souls with patience. For (saith this reverend man) we have ●o true feeling of the forgiveness of our sins, if we cannot (when we feel it) be therewith contented, and ready to forego all other things. 3. To look well to our sanctification and regeneration▪ for if the Lord grant us to be the glorious temples of his most holy spirit, wherein his graces may shine, he will not deny us the base things of this life: or if he do, we shall have a good supply of better things. 4. To be well assured of our glorious resurrection: for it is far greater to raise us being consumed to dust, than to preserve us being alive. 5. Faith in God's providence: if he made all things of nothing, much more easily can he preserve things made: if he cares for the beasts, much more for m●n: if for wicked men, much more for his children: if for his children when they sought him not, much more when they seek him with all their hearts, and desire to serve him in holiness & true righteousness. 6. Lastly, learn by examples that it is God's blessing in the means, and not the means without it, which preserve us. The Fathers before the flood fed on herbs without flesh or fish, and yet lived 700, 800▪ 900. years. The Israelites lived 40. years without change of garments, or any earthly and ordinary provision. Moses and Elias lived 40. days without meat. These examples teach us if we have the means, not to trust in them; if we want them not to distrust in God. And thus far the sum of the second Sermon. III. The third is of zeal, which teacheth: first, how God commandeth and commendeth zeal: secondly▪ how he rewards it. The rules to know the true zeal of God are these. 1. True zeal begins in ourselves: & so proceeds to others: and gain returns from other men, & ends in ourselves, Abraham, job, Moses, etc. first sinite themselves, & ever be more zealous against themselves than against other men: for by the sense and feeling of our own sores, we be taught to deal more mildly and meekly with the sores of other men. 2. True zeal is as willing to be admonished, as it is careful to admonish: and that not only of job. 31. superiors, where we must yield of necessity, but also of equals, yea of inferiors, whom we may seem to contemn. 3. True Zeal is not to be hot, by fits, and cold in the end. 4. A very special mark of true zeal is this: To be * Paul. comforted in the public prosperity of the Church, when private crosses may make us ●ad: and contrarily, to * Examples, Moles, Nehem●as, Daniel. mourn and lament for our brethren, when private prosperity might cheer our hearts. 5. True zeal (saith he) will not spare sin in kindred: for that he loveth most naturally, that hath learned to love most spiritually: and he loveth most truly, that cannot abide sin in the party beloved, without some wise and discrecte admonition. 6. True zeal feareth not the force of the mighty, neither is it dismayed at the looks of the proud. 7, True zeal is seen in their cause who can never recompense us again. 8. The last rule of zeal is this, to be humbled in ourselves for those sins which we espy or censure in other men: and specially such sins as we espy in them which are committed to our charge: for that the holy Ghost in his word, accounteth 2. Cor. 12. 2. last ver●e. their sins our sins. And thus far the third Sermon. FOUR The fourth Sermon is of a good name. And here he teacheth us: 1. How dear and precious a thing a good name is. 2. Next, what singular gainful fruits and effects it carrieth with it: how God & good men are delighted with us, if we have it. 3. How careful we ought to be, not to hurt our neighbour in his good name, because it is an inestimable treasure: which being l●st, is most hardly recovered. 4. With what care & conscience we should seek to find it, & having found it, with all endeavour & industry to preserve it. 5. He teacheth how a good name & good report, being good things, must proceed from good causes, as of virtue, godliness and good religion. 6. He noteth how the world accounteth of God's children as of monsters, if they have but one s●ip: and highly esteems of a worldling, for one external gift of mind or body, though sins swarm in him. 7. He teacheth that if we will avoid an evil name, we must first avoid all evil surmises and devices against other men▪ & next we must have a godly jealousy over our own ways, that they may not breed in men any suspicion of evil. 8. Lastly, men must be plentiful in all good works: all which must be done, first with a simple and sincere affect●●n●▪ ●●xt with in ●●●●●● and di●er●tion. And thus far of a good name. V. The si●t Sermon is of humility. The contents of it briefly are these. 1. Wherefore the Lord humbleth his children before they be crowned. 2. How pride rots and mars all good gifts in us. 3. How dangerous and ●ur●f●●● prosperity is to many. 4. How to accept good means in time when God calleth us to repentance. 5. How dangerous spiritual pride is to God's children. 6. How fear must increase▪ as Gods gifts increased in us 7. How evil thoughts do exercise God's best children, and by what messenger God awaketh them. And this is the short sum of the fifth Sermon. VI The sixth serves well for Christian parents, for the good education of children. 1. He warneth them, that they lament not so much for their children, if they be dismembered, or prove idiots, as if they prove gross sinners, & so become worse than idiots. For such assuredly (without repentance) dishonour God greatly in this life, & cannot escape everlasting perdition after death: but of poor idiots there is more hope. 2. Next he teacheth Parents, that when they find foul sins in their children, wisely to consider what causes breed them: whether they be not themselves disobedient to their heavenly father, hand have been to their natural parents, and yet not repent of their sins. 3. Lastly, with what wisdom and affection we must correct our children, ever mindful how that we punish our own sins in them. And thus much of the sixth Sermon. VII. The seventh and last Sermon teacheth us: 1. That sorrow for sin is the first step to godliness: for (saith he) it is impossible to hunger after Christ without it. 2. That the word of God must effect that sorrow in us, by piercing our hearts, and teaching us that we have to do with God, and not with men, and this will wound us with a lively feeling of God's judgement. 3. That we must wisely discern between the true sorrow for sin, which causeth repentance not to be repent of, and that worldly sorrow which causeth death. For godly sorrow softeneth the hart to the obedience of the word: but that worldly sorrow causeth men to kick and spurn against the word, to the further hardening of their hearts. 4. That many are galled and pricked with poverty, sickness, and other afflictions: but few with their sins, which is the cause of their afflictions. But let men be well assured of this (saith he) that if a man be not troubled for sin here, he is in the way to hell: if he be troubled in this life for sin, he is in the way to heaven. 5. Lastly, that in true repentance the pricking of the heart, and sorrowing for sin, must be continued and daily renewed: we must be humbled with continual sorrow, that we may be refreshed with daily comfort in Christ. And thus far the compendious and short view of all these Sermons. This grave and reverend Father, who hath left us these holy instructions, having continued for many years with good success, and a comfortable experience of God's blessing on his holy ministry, in preaching the Gospel of Christ, his Sermons were many in number: and how effectual, let the godly judge by these few, which Gods good providence hath reserved for posterity. Now (right Worshipful) I offer them unto your good patronage and protection: because I am well assured you love, and what you may, you further the preaching of the Gospel of our Lord and Saviour jesus Christ. Much am I bound to remember your Worship, and that virtuous Lady your wife, for your great love to me and mine. I can no way require your love, yet by some poor testimony, I desire to make mine affection known in the performance of any Christian duty what I may. The Lord jesus Christ that hath knit both your hearts, by one spirit, in one holy faith unto himself, and in love unfeigned one to another, grant you the true peace which passeth understanding, to keep your hearts and minds in his faith, love and fear unto the end. And thus I humbly take my leave, recommending you and all yours to the protection of the Almighty. Your Worships ever to command in jesus Christ: HENRY HOLLAND. A SERMON PREACHED BY MASTER RICHARD GREENHAM UPON THESE WORDS: THE FIRST SERMON. Quench not the spirit. 1. Thess. 5. 19 ALl the doctrine of the Scriptures may be briefly referred to these two heads. First, how we may be prepared to receive Two heads of all the doctrine of the Scripture. the spirit of God. Secondly, how the spirit may be retained when as we have once received it. And therefore Saint Paul having laboured to instruct the Thessalonians, in the former part of this Epistle, how they may receive the spirit, doth here teach them how to keep and continue this spirit unto the end. And this the Apostle doth by giving them a charge and commandment, that in no wise they do Quench the spirit: thereby doubtless teaching, that as the shunning of evil, is the first step unto goodness; so the ready way to continue the spirit of God in our hearts, is to labour that it be not quenched. Now the Apostle upon great & weighty consideration, doth here deliver this precept: For first of all, though all those be worthily and justly condemned, that never tasted of the spirit of God: yet as our Saviour Christ saith; A more just and fearful condemnation is like to come upon them, that having once received it, do afterward lose the same again. Moreover, without this spirit of God, no holy exercise can have his full effect: for the word The spirit of sanctification is effectual in all means which profit us. worketh not, where the spirit of God is wanting; prayers have no power to pierce into the presence of God: the Sacraments seem small and silly things in our eyes, and all other orders, and exercises which God hath granted & ordained for man, they are unprofitable to man, where the spirit is not present to convey them into our hearts, there to seal up the fruit of them. Last of all, we are fit to receive no good grace at God's hand: nay, we do not esteem God's graces, when we have not the spirit to teach us to set a due price upon them: Exercises of religion unprofitable to them which want the spirit for speak of the Law, or of the Gospel; of sin, or of righteousness: speak of Christ, or of our redemption, and justification by him: yea, speak of that huge and heavy weight of glory, wherewith the elect of God shall be crowned, all this moveth not, we are little affected therewith, unless God give us of his good spirit, to profit by the same. The Apostle therefore with good reason, gave this precept, and we, for many great causes, are to listen unto it, least by any means the spirit of God be quenched in us, & so we deprive ourselves of all these fruits. Now, whereas the Apostle saith, Quench not the spirit, it may appear that The precept of not quenching the spirit, belongs to them which have received the spirit. he speaketh to those that had already received the spirit: For, as the fire cannot be said to be quenched, where it is not: so they cannot be said to quench or lose the spirit, which have not as yet received it. Then know, that this precept doth properly belong to them that have received the spirit of God, and they especilly are to make a special use of it: for the other, it cannot profit them, unless that, as the seed lying in the ground a long time, doth afterward bud and become fruitful; so this continue in their minds, till they have tasted (in some good sort) of the spirit of God, and then breed in them some carefulness that they do not quench it. Well then, to them that have felt and found the spirit of God in them, to them saith S. Paul in this place, Take heed that ye quench not the spirit. Of this, if we do somewhat seriously consider, these two questions will offer themselves, and soon arise in Two question, concerning the quenching of the spirit. our mind. First, how we may know whether we have the spirit of God, or no. Secondly, if we have it, whether it may be lost again, or no: which if they be well and sufficiently answered, they will doubtless give great force unto this precept For the first then, if we will know whether we have the spirit or no; we must surely understand, that as he knoweth best that he hath life, which feeleth it in himself: so he best knoweth whether he have the spirit of God, that feeleth the spirit working in him. And if we will further know this by the peculiar working and effects of the spirit, then let us mark these. First of all, if there be nothing in man but the nature of man; if nothing but that may A spiritual man is endued with supernatural gifts. be attained by the art and industry of a man; then surely in that man is not the spirit of God: for the spirit is from God, it is from above, it is above nature: and therefore the Apostle doth set the spirit of God against the spirit of the world, when he saith: We have received the spirit, not of the world, but of God. 1. Cor. 2. 14. Besides, the spirit of God is eternal, and endureth for ever: but all the doings and devices of men they perish, and in time they have an end. Therefore though a man have wisdom with great knowledge, though in wit and skill he pass and excel the common sort of men: yet, if from above he hath not been enlightened; if from heaven his wisdom hath not been sanctified, his knowledge shall decay, his wisdom shall wither like grass; he hath not as yet tasted of the spirit of God, that endureth for ever. And therefore saith Saint Paul: We teach the mysteries of God, which none, no not the Princes, and the men of this world, which are above others most excellent, are able to understand. Secondly consider, whether there be in thee any alteration or change. For the wise men A spiritual man must have an alteration or change. joh. 16. which were expert in nature, could say, that in every generation there is a corruption. And we see, that the seed sown is much changed before it grow up and bear fruit: Then needful it is that in regeneration, there be a corruption of sin, so that as seed in the ground, so sin in our mortal bodies may decay, that the new man may be raised up, the spirit of God taking possession of our souls. Therefore the Evangelist john doth make this, the first work of the spirit, that it shall rebuke the world of sin: and this is so needful, that without it, there is not the spirit of God, neither yet can Christ come and enter into that man. Here of it was that Christ compared the jews to children in the market place, who would not dance, though they were piped unto: and the reason was, because they had not first learned with john to mourn: for they that by the preaching of john, learned to lament their sins, and for their sins were pensive in their own souls, they received Christ, they danced and did rejoice to hear the joyful tidings of the Gospel. Therefore Christ saith, That whores and harlots entered into the kingdom of heaven, seeing they lamented their Matth. 11. sins) before the proud pharisees, which were touched with no remorse for their sins. And for the same cause it is, that Christ calleth unto him, them only that labour and a●e heavy lad●●: teaching, that if they find not sin to be a heavy load and burden to them, they have not the spirit of God, neither are they fit to receive Christ. Then to be rebuked of sin, is the first work of the spirit; which the spirit worketh in us by these degrees. First, 1 A general astonishment for sin. it raiseth up in us a great and general astonishment, by reason of all those great and enormous sins that we have committed, and this doth strike us down, it doth terrify us, and hold us amazed wonderfully: than it dealeth with us more particularly; it bringeth us unto a special grief for special sins, it doth bereave us of our chief desires, and bringeth 2 A special grief for special sins. us out of conceit and liking with the best things that are in us: for than it doth display before us the vanity and darkness of our understanding, how unfit and unmeet we are to understand and conceive those things, that do above all others especially concern us: then doth it let us see the perverse corruption of our judgement, and that before God, 1. Cor. 2. 14. Phil. 1. 9 10. and in things belonging to God, we be as bruit beasts, not able to discern things that differ, nor to put a sound difference between good and evil: then doth it let us see that our reason is unreasonable, nay, that it is hurtful unto us, a great enemy to faith, and a great patron of infidelity and unbelief. When it cometh to our affections, it turneth them 3 Reason against faith. upside down, it turneth our mirth into mourning, our pleasure into painfulness, and our greatest delight into most bitter grief. If it do proceed further, and come once to the heart, and to the stomach and courage that is in us, than it cutteth us to the quick, then 4 How the spirit reneweth affections. doth it at once cast us down in humility under the hand of God: for while we had to deal with men, we were as stout as any, and would not start for the best. We had reason to say for ourselves, and courage to defend ourselves against all them that did deal with us: but now the spirit draweth us into the presence of God, it letteth us see that we have to do with God, & that our strength is weakness in respect of him. Then doth our heart begin to fail us, then do we lay our hands on our mouths, and dare not answer: nay, then do we quickly take up our cross, because the Lord himself hath done it. Behold here how the spirit worketh, behold how sin is corrected: and who so can behold here this in himself, may assuredly say, that the spirit of God is in him, that it is not in vain within him, nay, that it is mighty and lively in operation in his heart. The third note and effect is, the bringing on forward of this work unto justification: The 3. note. for when the spirit hath brought us thus far, then doth it begin to open unto us a door unto the grace and favour of God: it doth put into our minds, that there is mercy with How the spirit leads us to Christ. Psalm. 130. 4. God, and therefore stirreth us up to seek mercy at his hands: afterward, it doth let us see how Christ suffered, to take away the sins of the world, that in the righteousness of Christ, we may look to be justified before God. And this it doth not let us see only, but doth effectually work a sure persuasion of it in our hearts, and confirmeth the same by two notable effects. The first is, a joy most unspeakable and glorious, wherewith our Two arguments of our justification. Rom. 5. 1. 2. Rom. 9 1. Phil. 4. 3. 4. 5. hearts must needs be wholly taken up and ravished, when we see ourselves by the righteousness of Christ, of the free mercy and grace of God, redeemed from death, delivered from hell, & freed from the fearful condemnation of the wicked. The second is the peace of conscience: which indeed passeth all understanding: While sin, and the guilt of sin remained, there was no peace, nor rest, nor quietness to be found, but fear within, terrors without, and troubles on every side: but when sin is once nailed to the cross of Christ, when the guilt of sin is taken out of our consciences, and the punishment thereof far removed, then must needs ensue great peace: for our accusers dare not proceed against us, our sins are forgiven us, and God is at one with us: and for this, we have the warrant and testimony of the spirit. Can flesh & blood persuade us of this? can any creature assure us how God is affected towards v●? no doubtless. And therefore where this joy and peace is, there must needs be the holy Ghost, the author & worker of the sane. For as no man knoweth what is in man, but the spirit of man which is in him: so none knoweth the will 1. Cor. 2. 14. 15 of God, but the spirit of God, and therefore it is the spirit of God that must certify our hearts and spirits of the same. And hereof there doth arise that, which we take as the fourth note, when we find it in The 4. note. ourselves: to wit, the life and nimbleness that is in us to do good: for when a man doth find favour from God, for the forgiveness of sins, than the love of God constraineth him, that joy which he conceiveth enforceth him, & putteth life into him, for the performance of those things, which are pleasing unto God: then he beginneth to find himself not only reclaimed from evil, but also applied and framed to that which is good; then is Readiness to obey. his understanding enlightened, to see into the mysteries of godliness, and into that great work of his redemption, and into whatsoever concerneth the saving health of his soul: then is his judgement reform, and he is made able to judge between false religion and true, between the works of the flesh, and of the spirit, between that which is good, and that which is evil & displeasing in the sight of God. Then are his affections in some good measure altered, his desire is set, not upon earthly, but upon heavenly things; his joys are Godly anger. not in the earth, but in the heavens; his anger is wasted and spent, not upon his own private cause and quarrels, but upon his own sins, and upon whatsoever hindereth the glory of his God. This is the a Ephes. 4. 1●. life of God in him; thus he liveth that hath received the spirit, and thus he leadeth his life continually: for they that have received the spirit, b Rom. 8. 2. are led by the spirit, & do live accordingly, bringing forth the fruits of the spirit. But this hath weakness Gal. 5. 22. joined with it, and men through frailty may soon fall, and therefore their life is said to be hid in Christ, because in full & perfect manner it doth not appear. Therefore, if notwithstanding these frailties and falls, we will know whether we still retain the spirit of 1 God, we must search ourselves, and try our hearts by these rules. First, if through frailty we have fallen (for who is he that falleth not?) we will then know whether by our fall we Rules to know whether we have the spirit. have lost the spirit of God or no, let us see what liking, or misliking we have of sin: for if after our fall, we do hold our former hatred of sin, and the oftener we fall, the more thorough & deadly hatred we conceive against sin, undoubtedly that frailty hath not as yet deprived us of the spirit. Secondly, come and see how it standeth with thy sorrow: 2 for so long as thy sorrow increaseth for thy sins, it cannot be thought that sin and the flesh, have overcome & utterly quenched the spirit in thee. Thirdly, try thy care: and 3 if thou grow in a godly care, both how thou mayst be able to wage battle against sin in the plain field, & how thou mayst prevent sin in all his policies, than thou hast a further assurance, that sin, although it be as great as Goliath, yet it hath not hitherto prevailed against thy poor and little David, I say, against those few and small graces, which the good spirit of God hath bestowed upon thee. But the last is most certain, and that is this: When thou art careful to redeem that, which by the fall thou hast lost, and hast a 4 care to run so much faster forward, by how much more thou hast been letted by thy Simile. fall; than it doth appear that the spirit is in thee, yea it is lively and mighty in operation, and such as shall never be taken from thee, until the day of Christ. Thus may we in some good and competent measure try and prove, whether we have the spirit of God or no: for where these fruits are to be found, there is also the spirit of God. For further confirmation whereof, we may note the manner of speech, where he saith, Quench not the spirit, We do commonly use to say, the fire is quenched, when the light and heat thereof is taken away: and indeed nothing can properly be said to be quenched, but the fire. Now whereas the Apostle saith, Quench not the spirit, he giveth us to understand, that the spirit is in some respect like unto fire: therefore if we do but a little consider of the nature of fire, we shall a great deal better judge of the spirit And among The properties of fire, whereby the graces and effects of the spirit are resembled. others, these properties we find to be in the fire. First of all it will burn up, & consume things that may be burned and consumed: and therefore lighting upon straw, stubble, sticks, or such like, it bringeth them to ashes, and doth make them as though they had not been at all. Secondly, it doth purge and purify those things that can abide to be purged: and this it doth, first by taking away the superfluity of dross, that hath overcovered 2 the thing to be purged. Then by fining the thing itself, and by making it purer & purer. Thirdly, it giveth light even in the most dim and darkest places. And last 3 of all, it giveth heat, and withal, doth as it were put life into those things which are capable 4 of life: for whilst a man is frozen and starved for cold, he is numbed, and as it were without life: but being brought to the fire, he is heat, he is revived, he is cheered, & then becometh active & nimble. These are the properties of fire, and these do in some manner resemble and shadow out unto us the works and effects of the spirit. For first of all, when the spirit of God seizeth upon a man, and entereth into his soul, than it beginneth Four effects of the spirit. to burn, to waste and consume in him, those things that will be wasted: after this sort evil affections, noisome lusts, and other stubble which is in man, by the spirit of God are consumed 1 and burned. Secondly, it doth purge us from gross sins, and daily more and more 2 doth purify us, that we may be a clean and holy vessel and temple for him to rest and dwell in. Thirdly, it is a shining lamp, ever burning & continually giving light unto us, in 3 that way which we have to walk. And lastly, it doth set us on heat, & inflameth us with 4 a zeal of God's glory, with a care of our duty, and with a love of all mankind: yea, withal it putteth life and lust into us, to walk in that good way which leadeth unto life, and to do all those good works which may glorify God, or be commodious unto men. Thus we see what likelihood there is between the spirit and fire, for which cause the spirit in the Scripture is compared unto fire: nay it is sometimes called fire: for john saith, That our Saviour should baptise with the holy Ghost, and with fire: that is, with the holy Ghost, which is like unto the fire. Therefore, as truly and as certainly as we may say that there is fire, where we see straw and such like things consumed, or gold and silver finely purged, or great light in dark places, or great heat in bodies that were numbed before: even so truly we may say, and so certainly we may persuade ourselves, that the spirit of God is in us, when we see our corruption consumed, our souls purged from the dross of sin, our hearts enlightened and made hot in walking, and working according to that light. The second question to be considered is, whether that man which once thoroughly tasted The second question, whether the spirit may be lost. of the spirit, may lose it, and have it quenched in him. To this it may be said, that because the spirit of God cometh to, and worketh in divers men, diversly, in divers measures: therefore we must consider of the divers working of the spirit, & then frame our answer accordingly. First then, there is a lighter & lesser work of the spirit, which may be quenched in them that have it: and that this inferior or lesser kind of working may be taken 1 The lighter and lesser work of the spirit. Matth. 1 3. Luk 8. Mark. 4. Heb. 6. away, appeareth plainly by the parable of the seed which our Saviour Christ propoundeth, for that, besides them that receive the word into good ground, and bring forth fruits, some an hundredth, some thirty, some sixty fold: he doth also make mention of some others that received the word and yet continued not. And what, had not these the spirit of God in them? Yes doubtless, for they received the word: yea, they received it gladly, and that which is more, they believed that which they had received. Behold then three fruits of God's spirit in these men, and yet they continued not: for they believed indeed, but their faith was temporary, it lasted but for a time, and after a time it vanished away, and the spirit departed from them: for either the pleasures and profits of this life did drive out the graces of God, and dry them up, or else the fiery heat of persecution did quite consume them. More plain and notable for this purpose is that, in the sixth to the Hebrues, for there the Hebr. 6. 1. 2. 3. 4. 5. Apostle saith, That some may taste of the holy Ghost, and thereby be made to taste of the good word of God, to be enlightened to receive heavenly gifts, yea, and to taste of the power of the life to come. And what then? surely the Apostle saith, That if such fall, it is impossible they should be renewed: giving us to understand, that even they which have received the holy Ghost, that have been enlightened, that have received heavenly gifts, and have tasted of the power of the life to come, even such may fall away, and the spirit may be quenched in such. There is a second kind of working of the spirit, which is a more thorough & effectual 2 Spirit of faith and regeneration, not utterly quenched. That the regenerate lose not the spirit of sanctification. joh. 3. 7. 8. joh. 10. 28. 29. working, which can never be taken away from them that have received it. This the Apostle Peter describeth when he saith, That the chosen of God, are begotten again of the immortal seed of the word. This is not a bare receiving, or a light tasting of the word: but it is a deep taste of the same, whereby we are begotten and borne again. The Apostle S. john setteth down another note of it, saying, That they that are thus borne again, cannot sin: that is, they cannot make an occupation of sin, they cannot fall flat away by sin: and why? Even because the seed of God abideth in them, even that seed, wherewith they were begotten to a lively hope of life, even that seed doth abide, and will abide unto the end. Who so is begotten again by this seed, and hath this seed abiding in him, the spirit hath wrought that in him, which shall not be taken from him: and therefore our Saviour Christ saith, The word that I speak, is spirit and life. And in another place he saith, That none shall take his sheep from him, for the father is mightier than all: and therefore in another place he saith, That it is impossible that the elect should be seduced. Note. Thus than we see the question answered: namely, that there is an inferior working which may be lost; and a more effectual working of the spirit which can never be taken away from them that have it. And this must not seem strange to us, neither must we be offended that the Lord should take some, and leave others: or that he should begin in some, and not bring his work to perfection: for so he dealeth with other things in the world. Some corn is sown and never riseth: some springeth, and yet shortly withereth: Simile. some groweth up to an ear, & yet then is stricken or blasted: and othersome (at his good pleasure) doth come to a timely ripeness. In like manner, some trees are planted and never Simile. take root: some take root, but yet not blossom: some blossom, & yet never bring forth fruit: and othersome through his goodness do bring forth fruit in good season. If the Lord deal so with the plant and herb of the field, why may he not deal so with us, the sons of men? If we cannot conceive the reason of this, we must hold our peace: for all the works of God are done in righteousness, and all our knowledge is unperfect: therefore we must herein rather accuse ourselves of ignorance, than the Lord of unrighousnesse: nay, we ourselves do deal in like sort with those things which be under our hand. In Colleges, Fellows are first chosen to be Probationers, and if they be then approved, they be made full fellows, otherwise they are not. If a man being childless, do take some friend's child to make him heir of all his goods: he will keep him upon liking, if his manners be honest he shall be preferred, yea it may be set over all his house, and yet afterwards for some fault committed, quite cast off. Some other man taketh another child to the same end, and maketh him heir indeed: so than we must think it righteous in the Lord to deal thus with us, seeing we are in his hand: and we must not be offended, though he call some, and do not enlighten them: and although he enlighten some, and do not continue them, and do of his great mercy continue some even unto the end: let us rather see what use we must make of this doctrine. First, we must take heed that we never quench any grace or gift that God bestoweth Use of the doctrine of quenching the spirit. 1 upon us. Secondly, we must still labour to have greater measure of gifts: for the wicked 2 may come to have some small gifts, & such as may be quite taken away from them. Lastly, it doth put a plain difference between the godly, and the godless, between them that bear a show of holiness, and them that are indeed the holy ones of the Lord: for 3 the one endureth but for a time, and the other lasteth for ever. Now if we require a further The notes of the spirit of sanctification. trial, whereby we may know whether we have received that spirit which lasteth but for a time, or that which will abide for ever with us: then let us mark these rules, which put a plain difference between them. First, we must mark that enlightening and insight we 1 First difference is in illumination. have into the word of God. Certain it is, that both the godly and wicked are enlightened, but the enlightening of the godly is one, and the insight of the wicked is another: for that knowledge and insight which the godly have received, is certain and distinct: and therefore in particular things, they be able to apply the threatening of God's judgements to the 2 humbling of themselves, and the promises of God to comfort themselves▪ Again, their knowledge is sufficient to direct them both generally, and in every particular duty. And last of all, it never faileth them, but directeth them unto the end: but the knowledge of the 3 wicked is not so; for it is confused, general, & uncertain. And therefore though they have a general knowledge of the threatenings, and of the promises of God, yet can they not make particular use of the same. Their knowledge is insufficient, not able to direct them in Knowledge of the godly like the Sun: & of the wicked like lightning. their particular actions, and therefore it doth leave them in the end. Therefore as the knowledge of the godly for the clearness, the certainty, and the sufficiency of it, is compared to the Sun: so the knowledge of the wicked, is compared to the lightning, which doth not give any certain light, it doth not continue any time; and when it is gone, men are worse than they were before. So doth it fall out with the wicked: for beside that their knowledge doth soon vanish, there is also in them afterwards, greater and more dangerous darkness than there was before: herein than we do see one plain and manifest note of difference. Secondly, we come to our affections. Certain it is, that the wicked do desire Second difference in affections. the help and the favour of God: but look to the cause, and that will show a difference between them and the godly. The wicked do only seek help, because of some extremity which they suffer; they only desire to be in the favour of God, because they 1 would be freed from grief: and therefore it is common with them to say; Oh that I were out of this pain! Oh that this my sorrow were taken from me! By which speeches they show, that so they might be at rest, or live at their ease, they would little weigh of the help or favour of God. But the godly find such sweetness in the favour of God, that for the desire thereof, they can be content to forego all the pleasures of this life, yea they can be content to suffer much, and endure the cross patiently, so that at the last they may assuredly enjoy God's favour. Not the godly only, but the wicked also, are grieved when they 2 have sinned: but the wicked do therefore sorrow, because their sin hath, or will bring some punishment upon them: and the godly sorrow, because they have offended God, and given him occasion to draw his favour from them, therefore his correction do they bear patiently: but the remembrance of their sin, that toucheth them still at the very quick. Then in their joy, and in their sorrow, may appear a second difference. The third difference is in love: for though both of them do love God, yet it is after a divers manner; the one of sincerity, the other for wages. A poor child that is taken up, fed, and clothed, will love him that doth thus feed and cloth him: but if he received no more of that man than of another, he would like him, and love him no better than another: even so it is with the wicked, if their bellies he filled, their barns stuffed, and they have their hearts desire, they love God indeed, but yet only for their belly, and their barns. Thus did Saul love God, but it was for his kingdom: thus did Achitophel love God, but it was because he was advanced to be a Counsellor: and thus did judas love God, but it was because he was chosen to be an Apostle, and carried the bag. But what became of their love the histories do testify: Saul was a little afflicted, and forsook God: Example. Achitophel somewhat crossed in his devices, hanged himself: and judas for gain of money, betrayed Christ. Some experience of this we may see among us; Courtiers will be professors, and Scholars of ripe wits will be religious, if that Courtiers may become Counsellors, and if Scholars may be preferred to the chiefest places: but if promotion come, than their profession is forsaken, and their religion laid aside. And yet that is not all, for either they wax profane in their life, or heretical in their opinions. Do the children of God love on this manner? No, the holy Ghost which they have received in effectual manner, doth shed the seed of love in their hearts, and doth work in them a special liking of his goodness, of his righteousness, and of his holiness: and therefore How the faithful love God. of sincere affection they love him. As the natural child loveth his father naturally, and though his father bear him, yet beareth he it, and still loveth him: so do the children of God deal; They have powered into them (as Saint Peter saith) a godly nature, 2. Pet. 1. 2. 3. 4. so that they do freely love God their father: & though he afflict them, or cross them in their desires, yet they love him, and in love perform their obedience unto him continually: therefore job saith, Though he kill me▪ yet will I trust in him: They therefore are said to have received a free spirit, and to serve God in the liberty of the spirit. And who seeth not this to be a plain and manifest difference between them? therefore we may well take it as a third mark or rule, whereby to prove and try ourselves. The fourth and last rule is, in considering the work and effect which Gods mercy received, The fourth rule. doth work in us: for, herein do the wicked show their wickedness two ways, First, on the right hand, the mercies of God do work in them a wonderful contentation: The mercies of God, how they work in the wicked. but not such as causeth them to return the glory unto God, nay rather it is such, as causeth them to take all glory to themselves: for the graces of God do puff them up, and make them proud, and conceited in themselves. Here of there ariseth a great security, which bringeth first neglect, and afterward contempt of all good means, whereby they should grow up in goodness. On the left hand others offend, being never pleased nor contented with that they have: nay indeed forgetting and lightly esteeming that they have, and still desiring new. These men beside that they be unthankful, they do also murmur Notes of sanctification. and grudge against God, & are never pleased with him Between these two, do the children of God hold a middle and even course: and therefore we shall see these things in them. First, a sight & an acknowledging of the wants which do move them, as S. Peter 1 saith, Like new borne babes, to desire the sweet and sincere milk of the word, that thereby the graces they have may be increased, and their other wants may be supplied▪ and so far are they from being puffed up with pride, that they rejoice when their pride may be pulled Note. down, or their haughtiness abated, either by some sharp rebuke, or by some fearful threatening, or by some moderate correction from the Lord. For they know, that if it were needful for S. Paul to be buffeted, and that by the minister of Satan, to the intent that his pride might be beaten down: than it is much more needful for them, after sundry ways to be humbled. Besides, they do not only desire the word, but they also wait upon the Lord, Simile. until it please him to work further in them thereby: and this waiting is as earnest as is theirs, who having watched all the night, do wait and look for the dawning of the day. Secondly, as they see their wants, so also they see that grace they have received, and are for that time well appayed, and contented therewith: and therefore as their wants do humble them, so the graces of God received do comfort them: and as their wants do call upon them, & cause them to seek more, so that they have, doth provoke them to be thankful for that they have received. See then a quite contrary course of the wicked, and those that of sincerity do worship God: see I say, how contrarily the graces and gifts of God do work in them. And therefore from the consideration hereof, we may well draw a fourth rule whereby to make trial and examination of ourselves. So to conclude this point in a word, when a man by the spirit of God hath been enlightened 1 unto a certain and sufficient knowledge of Gods will: when he findeth his affection, 2 chiefly and above all other things set upon God: when he findeth a pure and sincere 3 love of God in his heart, not for wages, but for the work of grace, which after an unspeakable manner doth move him thereunto: & when he doth thankfully acknowledge 4 mercies received, as he doth carefully attend and wait upon the Lord: till he bestow some greater measure of graces upon him; then may he be undoubedly persuaded, that he hath found the spirit working in him in a more effectual manner, and that therefore it shall never be taken from him. But what then? may such men cast off all care? No, for What the godly are to fear. unto them doth S. Paul give this charge, That they do not quench the spirit. And notwithout cause doth he give them this charge: for though the spirit itself can never be taken utterly from them, yet doubtless if they wax proud, if they grow secure, if they fall into sin, than the graces and gifts of the spirit may decay and die in them, their clear understanding, their feeling, their affection and all may be gone; so that in their own judgement and in the judgement of others, it may seem that they have quite quenched, & put out the spirit. Neither must this seem so strange; for if the image of God, which was more perfectly placed in Adam, than it is now in us: If I say, this image might quite be lost and blotted out, as we see it was; then no marvel if the graces of the spirit of God be for a time, as it were dead and drowned in us. And that we may be the less offended herewith, the Scriptures do offer unto us such examples of men, as having been once effectually called and truly borne again, have yet afterward through some sins, lost the graces of the spirit: such were the Galathians, for they were truly called, and effectually regenerate by the spirit and Gospel of God, as may appear by this, that for the words sake they reverenced the Apostle as the Angel of God; yet they were snared with false doctrine, and fell very dangerously to the choking and quenching of the graces of God's spirit in them. The spirit itself was not tak●n from them, nay, Christ did still continue in their hearts: but yet for want of godly graces, he was as it were without fashion or form: so that the Apostle did as it were travel again, until Christ was fashioned anew in them. David also upon the committing of his sin, was brought into the like ●ase: therefore in the 51. Psalm he prayeth, That God will create in him a new spirit. What? was the spirit quite gone? No, for by and by in the same Psalm he prayeth, That the Lord would not take away his holy David's feeling lost. spirit from him. How can these two stand together, first to pray, that a new spirit may be created in him; and then, that the spirit of God may not be taken from him? Surely the spirit itself was still in him, and therefore he prayeth, that it may not be taken from him: but the graces, and gracious working of the spirit they were dead and gone; and therefore he prayeth that they may be renewed in him. By this than we see that the very chief graces of the spirit may be quenched, even in the most godly, when they fall into sin. But yet that no liberty may be taken hereby, let us a little consider what grief and punishment Note. they procure to themselves, that do by any means lose the graces of the spirit. First of all we must know, that though the spirit of God cannot be gotten by our labour, yet it costeth us much labour, and we must undergo much travel, and suffer much trouble, before the spirit of God do take possession of us: now when the graces of the spirit are lost, all this our labour seemeth to be lost, and what grief is it to see the whole labour and travel of a man to vanish and come to nothing? Secondly, when a man receiveth the spirit Our joy may be lost. of God, and by the same spirit is assured that his sin is forgiven him, & that he is in the favour of God; there doth arise in his heart a great joy in the holy Ghost; a joy I say, that is unspeakable and glorious: and this joy is lost and gone, when the graces of God's spirit are gone, with how great grief and woe, they know, that in any measure have tasted of it. Again, when the graces of the spirit are choked in men, than they have no heart to do good, they have no affection to goodness, but all is gone; and they are made for the time, as it were an unprofitable burden of the earth. What grief can be greater than this? what sorrow can sink more deep, than that a good man should be clean withholden from doing good Moreover it is sure, that when the gifts of the spirit are in this sort gone, than he that was most righteous before, may soon fall into great sins, yea and which is more, they shall also suffer the reproach of their sins. For this is a part of the covenant that God made with his. That though he will not take his mercies utterly from them, yet he will visit their sins with the rod, and their iniquities with scourges: and what grief this is, the Example. example of God's children may show us. What grief was it to Noah to become a laughing stock to his own son? What heart-breaking to David, by his own son to be thrust from his kingdom? So grievous were those punishments laid upon them, that if without any respect of hell or heaven, we could consider of them, we had rather want all the pleasures of sin, which they enjoyed, than we could bear the reproach and feel the pain which they suffered. Last of all, when the graces of the spirit of God are once decayed, they can never be repaired and recovered, but with much sorrow and great danger: for it Their state after arelapse. cannot but breed much sorrow of heart, to remember his former sins, to examine and see the greatness of them, to apply God's judgements to them, and to provoke himself to sorrow for them. This is as it were to go through the pikes, and through a purgatory in this present life; and yet this must be done, before we can recover God's graces again. Again, it is a very dangerous thing: for in such cases men are brought as it were with jonas, into the bottom of the sea: and as David saith, into the deep waters, so that all the surges and waves do pass and flow over him. Now we know what danger it is for a man to be thrust over head and ears into the deep waters: and therefore they that are in such a case, are in great danger. Wherefore all these things considered, the loss of all our labour, the loss of all true joy, the unfitness to do good, the readiness to sin; the grief and danger that ensueth thereof, will, or at the least wise may cause us to beware how we● quench the spirit. And this is the use of the doctrine, in humbling of us: which also doth furthermore serve to comfort us, knowing that we may suffer a great decay of God's graces; yet by the rod, or by the word of God, or by both, they shall be renewed in us again. And thus much of this commandment that the Apostle giveth here, that we should not quench the spirit. OF MURMURING THE SECOND SERMON. Exodus 16. 2. And all the congregation of Israel murmured against Moses and Aaron. MANY men nowadays hearing the often murmurings of the children of Israel, We be as ready to murmur as the Israelites. do even spit at them, and account them as the worst people under the Sun, which would so often and so obstinately rebel against the Lord. But these men do little consider either the temptations, wherewith the Israelites were provoked to murmur, or the corruption of their own hearts, which will as bitterly murmur upon less occasion. For albeit they were an obstinate and stiff necked people, as Moses witnesseth of them, ever since they came out of Egypt until now: yet here no doubt they were vehemently tempted, when they from the plenty of all things, which in Egypt they enjoyed, were brought into a rough & desert wilderness, being six hundred thousand men, besides women and children, & great store of cattle, having neither meat nor drink, wherewith they might be nourished. Wherefore let us cease to wonder at this people, and let us in them see our own corruption, & we shall find it to be as great as ever theirs was. For do not many men, I pray you, even among us, beholding the riches of others, or the plenty of things which the Lord bestoweth upon his Magistrates, or ministers, for the faithful discharge of their duties, do they not, I say, murmur against God's servants set over them? Murmuring And are they not more grieved for the want of such things, than thankful for that the Lord hath freed them from such troubles, which others have, or given them sufficient to live upon? True it is, notwithstanding the greatness of this people's temptation, yet their sin was wicked in them, and great and heinous in the sight of God, because that whereas they had often times manifold ways▪ & after a wonderful manner felt and tasted of the goodness of the Lord, in so much that the very unthankfullest of them all, had been driven to confess it: (for wonderful was their deliverance out of Egypt, so miraculous was their preservation at the red sea, and infinite mercies more above hope and expectation bestowed upon them) yet now forgetting all his former benefits, would so gradge and murmur for the want of meat, that rather than they would continue still, they would wish again to return to bondage. And indeed such is the nature of murmuring, that it will Nature of murmuring. cause a man not only to forget God's benefits, but to forget that he is a man. It prevailed so much with this people, that they wished themselves again in Egypt, although they knew that there they were most miserably afflicted: & that the Lord in carrying them thither at the first, did in justice punish them for their sin. And this wish of theirs is as much as if they should have said, would the Lord had at once cut us off and destroyed us, rather than left us in this case. Thus they were contented to do, so that they might have their bellies full, and rather than they would depart from their fleshpots and other pleasures, which in Egypt they enjoyed: Many are like minded to these people nowadays: for we see divers upon their deathbeds very senseless and secure, who can be conte●ted with open Death. mouth to record the goodness of God towards him in things concerning this present life: but in the mean time, being without hope, sense or feeling of the sweet joys to come, do die thus by their fleshpots. Othersome, if they be brought to any misery, as poverty, sickness or such like, do bear it so impatiently, that in their hearts, and oftentimes Impatience. in open speeches they wish they never had been borne: showing thereby that their flesh-pors do more like them, and their health doth better please them, than the goodness and loving countenance of the Lord. None of all these do ever consider what they have received of the Lord, but their eyes are still upon their wants; and the want of one thing that they do desire, though it be but small, is more disquietness unto them, & maketh them to murmur, more than the enjoying of many benefits which they have, can Note. quiet their hearts, in the trust of God's providence, or make them thankful. Now if any of us shall be brought to wish our death by the grief of any affliction, let us shake it off, and put it far from us, the desire is evil: for it is better (as Solomon saith) to be a living dog, than a dead lion. For be we never so miserable whilst we live, there is a time left for repentance, but after death there is none: therefore in thy life time labour to feel God's mercy Favour of God how precious. in jesus Christ, and then no misery shall ever hurt thee, till thou be gathered into his kingdom. This shalt thou learn to do if thou canst receive the favour of God for itself, though it come alone, yea though trouble do come therewith, knowing and persuading thine own heart, that having it thou hast all things; and if thou want it, yet in greatest abundance thou hast nothing. Again, if thou have it, no manner of misery can make thee miserable: and if thou have it not, in greatest felicity thou art most miserable. But the Israelites dear hereafter a clean contrary manner: for the want of bread here in the wilderness, being put for their bodies, did make them to despise their great and wonderful deliverance out of Egypt, which was unto them a sign of their spiritual deliverance. And this is the nature of all natural and worldly men, so basely to estimate God's graces, that they had rather forego many richer spiritual benefits and blessings, than one worldly and corporal commodity: for the want of riches doth vex & trouble them, more than the want of spiritual and heavenly graces: and the having of riches doth more rejoice Riches no argument of God's favour. their hearts, than the burden of sin, which procureth God's wrath, doth work their grief. Such men know not that riches are no sure signs of God's favour, though he in the abundance of his mercy doth let his Sun shine upon the wicked and upon the good: so that the having of riches is no argument that he loveth us; nor the want o● them is any argument of his displeasure towards us. Who so therefore seeketh God in these outward things only, and bindeth his favour unto them, doth neither with them, no● without them, duly esteem of the favour of God, but setteth light thereby: which although in plain words he speaketh not, (for the children of Israel here did not flatly speak against the Lord, but against his Ministers Moses and Aaron) yet whilst he is careless of the word, prayer, and Sacraments, and despiseth and grudgeth against God's Ministers and servants, he manifestly declareth what price it beareth in his heart. It standeth every man in hand then, in his own● hear● to feel his sin, and to be sorrowful for it; to know it is in him, and then to leave it: lest the god of this world whom he serveth, do for a while give him his desire, that in the world to come he may have him for his portion: and to such as acknowledge this murmuring to be a sin, and be grieved for it, there followeth remedies to help out of it. For as much as impatience and murmuring proceedeth from infidelity, the remedy Remedies against murmuring. therefore must be fetched, first from faith in God's mercies, & in the benefits which Christ hath by his death purchased unto us, and in the hope of the Resurrection to everlasting life, and in God's fatherly providence: which things if we do believe, we must also believe that God in this life will sufficiently minister unto all our wants: and unless we do believe Faith in our Redemption, and Faith in God's providence, go together. them, we do not, neither can we believe with assurance that the Lord will preserve us. But if we doubt whether the Lord will help us in earthly things, we must needs much more doubt of his favour in spiritual benefits First therefore the great and rich mercy of the Lord, and his favourable dealing with us, being duly considered, shall be very profitable to work in us patience: for if we see how the Lord forbeareth us, and rewardeth us, not according to our sins: ●ay, if we see that when for the ripeness of our sins he might Believe God's providence and patience towards thee Rom. 2. 3. 4. confound us, yet ●e doth not so much as punish us; and when he might justly punish us, yet he dealeth mercifully with us, and bestoweth his mercies upon us. If (I say) we can acknowledge this to be his ordinary dealing, that by his long suffering he doth lead us to repentance, and by his manifold mercies he doth as it were wean us from our sins, this would much bridle our murmuring, and instruct us to patience. And yet we see a further thing than this in this people of Israel: for the Lord doth not only bear with their sins, and bestow many mercies upon them; but to help them, and to do them good, he doth use extraordinary means; as to bring down bread from heaven, to make water gush out of the Rock: where he showeth, that for the safety of his people, even when all means do fail, and when to man's judgement there is no way to find out help or deliverance; yet there will the Lord magnify his mercy towards his servants, and will work wonders for their preservation. He doth not thus deal with the Israelites only, but he maketh this his ordinary dealing with his servants from time to time. As Moses applieth this place, when he saith, The Lord hath fed thee with this M●nna forty years▪ that thou mayst know Deut. 8. that man liveth not by bread ●●ely: and CHRIST in our person, being tempted to use unlawful means, over came the devil with this answer, Man liveth not by bread only. Teaching us, and leaving us an example to have the s●me answer in readiness, in the like temptations: knowing and assu●ing our hearts, that the Lord will by one means or other, do good unto his children, and dispose of all things that shall befall them for the best: only let them take heed of this, that they rest in his word, and go no further, but by faith wait on him therein, and he will give that shall be sufficient for them, if not in earthly benefits, yet in spiritual graces. The second help which we must use to refrain our murmuring, is the lively faith of The second help against murmuring, faith of our redemption. Rom. 8. our redemption wrought by Christ, which consists in the free forgiveness of our sins, and the imputation of Christ's righteousness unto us, & in the sanctification which is by his holy spirit. First then, if we can steadfastly believe, that God for Christ's sake hath freely forgiven us all our sins, yea that he hath given us his only beloved son, that we might be beloved in him, we shall without any great ado believe that the Lord will not suffer us to want any thing, but with him will give us all things: for seeing sin, which is the cause of all misery, is taken away from us, that so we might be with Christ inheritors of the heavens, we may be sure that in the mean time no misery shall hurt us. Thus Abraham having received a promise for seed of his son Isaac, doubting nothing but that the Lord would provide means to bring the same to pass, in the assurance hereof sent his servants to his own people to provide a wife for his son. And these children Gen. 24. of Israel no doubt, if they had believed that the Lord had delivered them out of Egypt, that he might bring them to the promised land, they would never have doubted of his merciful preservation, neither here in the wilderness, nor elsewhere, till they had come to the land of promise. And again, if we could firmly believe that God the Father for Christ's sake doth not only not impute our sins unto us, but that he doth also accept us in the righteousness of his Son, imputing the same unto us, how should we doubt of meat or raiment, or any such other thing? For by this means he is made our merciful and loving father, which knoweth perfectly what things we stand in need of: and for his power is able even in greatest extremities to help us, and for his love and good will towards us will help us: and thus doth he abide for ever, and is never changed. For though a mother should forget her children, yet will the Lord never forsake those that love him, and in faith call upon him. To this free forgiveness of sins, & the imputation of Christ's 3 Believe thy sanctification. righteousness unto us, there must be added the sanctification of the spirit, as the second part of our redemption: which i● we be once thoroughly persuaded of it, it shall be a special help unto us against all impatience and murmuring against the Lord: for it is a greater thing to turn a sinner, than to work wonders in nature. And therefore if in our hearts The conversion of a sinner how great a thing it is. we can believe that God hath made us of sinful and wicked men, just and righteous; of vile wretches, the vessels of righteousness; of the mansions of the devil, fit temples of his holy spirit; if we do believe that he can make of covetous men, liberal men; of whoremongers, chaste persons; of oppressors, upright dealing men: yea, if we can believe that the Lord both is able, and willing also to deliver us from any sin that is within us, be it never so strong either by nature or by evil custom: and last of all, if we can believe that Esay. 11. The third help, faith of the resurrection: See the treatise of the resurrection in the second part. he is able to make the wolf and the lamb to lie together, the leopard and the kid; shall we ever doubt that he will once fail us, or suffer us to want the thing that is meet for us, seem it never so unpossible to be attained unto? Thirdly, if we believe that with Christ we shall be raised up at the last day, we shall as steadfastly believe that he will preserve us: for it is a greater matter to raise up our bodies being dead and consumed to dust, than to preserve them whilst they are alive: if he can do the greater, he can do also the less. Moreover, if we be persuaded that our heavenly father hath prepared a kingdom for us in the heavens, we must needs believe that in this life he will not leave us nor forsake us, but will mercifully provide for our necessities: for The fourth, believe eternal life is thine. if he will give us the greater benefits, he will also give us the less, if he in wisdom see it fit for his glory, and profitable for us. The fifth thing we must stay ourselves upon, when murmuring doth assail & tempt us, is faith in God's providence. This providence is general or particular, in both which we The fifth stay against murmuring. must be thoroughly grounded, if we will withstand all occasions of murmuring, and not break out, in temptations, into impatience. The general providence of God must be considered, first in creation of all things: secondly, in preserving them. Do we then believe Providence. ● that the Lord made all things of nothing, and shall we not believe that he will preserve them▪ Now seeing they are made, do we believe that God made all men, and shall we then stand in fear of men▪ When God created light, before the Sun, the Moon and the Stars; and when he made grass to grow upon the earth, before th●re was either rain or dew to water them, he did thereby teach us: first, that we should not put too much trust in them whilst we have them: and again, that rather than we should suffer hurt by the want of light, grass, or other such things, the Lord both could and would provide for us without them. Yet now if we should not have the Sun, we would think▪ that light were taken from us; and if we wanted rain, we would soon think we should neither have grass nor corn, nor any fruit of the earth: but the Lord hath ordained these means to serve his providence, not for himself, for without them he can as easily help us, but for our weakness, which otherwise could not easily be assured of his goodness. Secondly, 2 we must believe that God preserveth all, as well as he created them: yea the small sparrow doth not fall upon the earth, without his providence, and he hath a great care over the very beasts of the field: doth the Lord provide for these, and will he not also provide for man? Hath he care of beasts? yea indeed he hath, because they were made for man: and shall he not much rather have care over man, for whom things were made? Men say they do believe all this: but whilst there is such doubting of God's providence, and such repining against God, they do plainly show, they do not believe this first article of their faith, neither in creation, nor in the universal government and preservation of all things. Hereunto we must join the particular providence of God, which if we can be once 3 Particular providence. thoroughly persuaded of, then shall we easily overcome the grief of all our wants. Hath the Lord made any thing in vain? hath he not made all things for his glory? Then if we believe that he hath made our bodies, shall we not also believe that he will provide for them, seeing the creation thereof is more wonderful, than the preservation is? as appeareth, Psalm. 29. 139. Hath he care over the wicked to do them good, and will he not much more rejoice over his children to do them good? If the Lord loved us when we were his Note. enemies, will he not provide for us being redeemed by the blood of his son? Did he good unto us when we sought him not, and will he not much more when we seek him by prayer in the blood of his Son, as he hath commanded? If he hath done us good when he might have punished us for our sins, will he not be much more favourable unto us now, seeing he hath by his holy spirit sanctified us? O that men had hearts to believe this, they would then give glory unto God in their distresses, putting their trust in him, & looking for help at his hands in his convenient time. This providence of God must be confirmed Examples of God's providence. unto us by the examples of God's children in all ages, whose examples are set down in the Scriptures, that we by them might learn patience. If the fathers before the flood eating nothing but herbs, yet lived some 700. years, some 800. some 900. years, and some more; shall we not learn thereby, that man liveth not by these means? And again, See the treatise of the resurrection in the 2. part. if he nourished them 900. years, and that with hearses, we may be sure he will feed us 90. years with flesh and fish, and other greater means. When he fed the Israelites forty years with Manna from heaven, which after such a sort was never seen before, whereof if they reserved any without the Lords commandment, if straightway putrefied and was corrupted: but when by the commandment of God it was kept before the testimony, it was not corrupted. The Lord left us a lesson that we must learn thereby, namely, that it is not the means, but the blessing of God upon the means, that nourisheth us: and therefore if we have them, we must not put our trust in them: and if we want them, we must not distrust in God. Did Moses and Eliah live forty days without meat? and did the Israelites walkein the wilderness forty years in the same apparel which waxed not old; whereas othersome having meat in abundance, yet are hunger-starved, and being laden with clothes, yet quake for cold: shall we not yet learn that the blessings of God are all in all, and that the other are but means provided for our weakness? David proved by experience, that the righteous seed of the righteous parents, were never forsaken, nor begged Psalm. 37. A good observation. 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 provide for us as well as he did for them, and we should have as good experience hereof as ever had David. To this 1 Properties of a patient mind. Phillip 4. 11. jerem. 45. 4. Gen. 28. providence of God, we must bring a patient mind, which first must be contented with whatsoever the Lord sendeth, & always acknowledge godliness to be great riches. For we ought not to seek great matters, nor suffer our desires to be carried after high things: for this did the Lord by his Prophet jeremy rebuke in Baruck▪ And CHRIST giveth us another rule, when he teacheth us to pray for daily bread; which when we have, then must we be contented. This mind was in our father jacob, when he prayed for nothing else but meat and clothing. And this doth Paul generally command to be in all, saying, When we have meat & clothing let us be contented. We must first therefore seek the kingdom of God, 1. Tim. 6. and the righteousness thereof: we must first labour for the forgiveness of our sins in Christ, that so we may be in the favour of GOD▪ and enjoy the light of his loving countenance; Psalm. 4. which when we have, and feel, let us esteem it above all earthly treasure, as David doth: let us receive it though it come alone, yea, though it bring troubles with it, & then for outward The feeling of forgiveness of sins, brings contentation with it. things, we shall possess our souls in patience. If the Lord give plenty of them, we shall take it as an overplus of his favour: but if he give the less, yet shall we be contented, because we bind not his favour to these outward things: but if we cannot rest in the favour of God, though we want these outward things, it is certain we never truly esteemed the favour of God, neither did we ever feel the forgiveness of our sins, if we could not when we felt it be therewith contented, and ready to forego all other things. The second property of a patient mind is, simply to give up itself unto God, and The second property of patience. commit itself into his hand, waiting at all times for help from him, who only is the author of all goodness, yet neither prescribing the means, nor appointing the time, nor in any case indenting with him: for the Lord will have the disposition of his mercies free unto himself, to give and to bestow, when and where, and how it pleaseth him, and as it may most make for his glory. We must then evermore and with our whole hearts, desire and crave of the Lord, that his blessed Name may be glorified, that his Kingdom may be enlarged, and his holy will performed: but the means to bring these things to pass, we must wholly leave unto him, who knoweth what is best: and in other things which concern our outward estate, we ought always to rest in his good pleasure. This, i● we can once do, so mercifully doth he use to deal with us, that when we least desire them we shall have them: and when we freely give them up to him, he will soon give them us again. Solomon desired wisdom of the Lord, but for outward things, his prayer was that he might have a mean estate; then the Lord gave him wisdom, which his heart so much desired, Prou▪ 10. and riches also which he did not once desire Oh happy man▪ if in his heart he had desired to walk before the Lord in fear! Abraham gave unto the Lord Isaac his son, which when the Lord did behold, he quickly gave him his son again: even thus also must we think it standeth now with us. The readiest way to obtain life, is to be heartily well contented either to live or to die, and to commit ourselves unto the Lord, knowing that nothing ever perished that was committed to his keeping: so is it also in all other outward things, the ready way to obtain them, is to give them up wholly into his hands. But yet we must not commit these things to the Lord with this condition, that he should give them us again, for that were to mock the Lord: but without all care to have them, we To receive earthly blessings from the Lord▪ we must be void of distracting cares, Matth. 6. and resign all our right into his hands must give them to him, being (in respect of his glory, and because his good pleasure is so) heartily well content to forego them, and then if they be good for us, we shall receive them again; if not, we shall receive some spiritual grace, which better shall supply the want of them. Yea, the infinite wisdom and mercy of God doth wonderfully appear herein: for sometimes he keepeth us long without these things, because that if we had them, he seeth we would abuse them, and would prefer them before spiritual blessings. And sometime the Lord seeing our small regard and account of spiritual things, will by the want of these outward things, bring us to make greater account of them, that when we can well want the one, and highly esteem the other, we may have both together▪ Let us therefore reverence this great goodness and wisdom of the LORD, and be content with the use of life which he in mercy granteth us, knowing that it is better to be a living dog then a dead Lyon. For whilst we live we have time to repent, and time to glorify God: but after death there is no time left for repentance. Whosoever then doth not account the use of life a singular benefit, though he do even want things necessary for the same, he is unworthy of life, or of any other the blessings of God therein. Conclusion. The end of all than is this, that patience is wrought in us, & strengthened by the assurance of God's mercies, by faith in Christ, by hope of everlasting life, and by trust in God's providence: and therefore the carking care of these things is left to the Gentiles, which are ignorant of the forgiveness of sins, of God's providence, and of everlasting life: so that if we be like them in these greedy desires, it argueth that either we know not these things, or if in judgement we do conceive them, yet in heart we do not believe them. By meditation therefore of these things we must learn patience, whereby we may overcome our murmuring and grudging nature, whensoever our flesh by any occasion is provoked thereunto. FINIS. OF ZEAL. THE THIRD SERMON. revel. 3. 19 Be zealous therefore and amend. AS Zeal can never be sufficiently commended, so much less may it effectually be persuaded to many: howbeit, that we may shadow out some Anatomy thereof, let us first see how God commendeth it, then how he rewardeth it, that so we may the more freely with greater authority speak of the thing itself. What is the use of the first four Commandments, but that we should with zeal worship the Lord? The first precept chargeth all men charwith 1 the matter of God his worship, showing what it is. The second 2 geth us with the manner, prescribing how we must use it. The third imposeth on us 3 the right end of his worship, and teacheth why we must do it. The fourth commandment 4 pointeth the time, and instructeth us when we must solemnly profess and exercise this worship of God. Concerning the large promise offered to pure zeal, what is greater than that the Lord should bind himself to advance them into the chair of honour before all the world, who will honour him? Again, that he will defame 1. Sam. 2. 30. them most surely with some notable mark of infamy that dishonour him: yea, and he will vomit them up as a loathsome burden, to testify his utter misliking of them. First now let us consider how true zeal beginneth in ourselves, and taketh his proceedings Rules of true zeal. to others. For never can that man be zealous to others, which never knew to be zealous to himself. And as zealous men in their ascendent begin at themselves, and go to others; so in their retrograde they come from others, & end in themselves. If we consider the zeal of Abraham, Moses, josua, Samuel, Daniel, jehosaphat, Ezekiah, we shall never see expressly in the word, that at any time they were more zealous to others than to themselves. We see on the contrary, how it hath been a fearful note of hypocrites, and such as have fallen from the living God, that they have waded very deeply into other men's possessions, & gored very bloodily into the consciences of others, who never once purged their own unclean sinks at home, no● drew one drop of blood out of their Hypocritical zeal. own hearts. How zealous (as woful and late experience still crieth in our ears) were some great reformers of the Church, who were ready to burst their bowels with crying▪ Brownisme. against disorders abroad, and yet never reform their own consciences at home, no● found themselves any whit grieved for their own sins? These men being so zealous to others, but only through some secret love of the world, when they had that they sought for, made known their hollow and rotten zeal, in that without any grief of conscience, they could rush into a profound worldliness, and without all godly sorrow, could a●ter they had satisfied their greedy and fieshly zeal, n●t only more hardly ●eare up their own consciences, but also be so changed that they sow up thei● lips, and spare their words from speaking in the like manner again to others, and so are neither zealous to themselves nor others. True zeal casteth the first stone at ourselves, and plucketh the Matth. 7. beam out of our own eyes, that we may the better draw the more out of another's eye. And this is the condemnation of the world, that every man can pr●e, and make a privy search into the wants of others but they account the same wants no wants in themselves. The father saith, thus the child d●th: so the child saith, in this duty doth his father fail: the husband knoweth what the wife should do; the wife seeth the duties of her husband: we think in this particular another should behave himself; but yet the father repenteth not of the sins which he did being a child, the child repenteth not of his sins being a father, we call not in our consciences for those things which we dare challenge and one out for in others. Here offereth itself the second property of zeal, that it is sincere, and in the truth, it urgeth ourselves more than others, it maketh us the most severe censurers of our own souls it is strictest to our ●elues, & offereth liberty to others: and this simplicity appeareth either in inward corruption, or in the liberty of outward things: the first whereof doth so humble us in the wants present, and in those cor●uptions, which hang behind us, that we are zealous of those secret ●uils which are not only unespied of others, but even unknown also to ourselves. Although the whole world cannot charge us with want of duty, yet considering our privy corruptions, we daily declaim against ourselves, and say with the Apostle, though our consciences do not * Or though we know nothing by ourselves. oppress us, yet herein we are not justified. Yea such ought to be ou● familiarity and acquaintance with secret infirmities in ourselves, so grievous ought they to be in our eyes, in our ears, to our faces, that where we shall see, hear, and behold the sins of others, they may be more tolerable, and so learn by the sense of our own sores, to deal more mildly and m●ekely with the 1 Cor. 4. 4. How to censure other men. sores of others. Neither do I mean, that we should make other men's sins no sins, and that we should have no kind of censure unto others, but that there should be that holy mixture in us of the zeal of God's glory, and sight of humane corruption, that for the one we may not spare to rebuke any sin; and for the other we may moderate our rebukes with mildness and meekness Abraham was so strict to himself, that he would not take of the King of Sodom so much as a thread or a latchet, and yet he would not deny Aner, Echol and Mamre their liberty. job would not permit to himself, nor deny to his children their liberty of feasting: so that it is rather a Pharisaical pride than a Christian zeal, to be too tetrical in urging of others so far, that whosoever in every point is not pure and precise as we, we cast them off as dogs and profane persons, and such as are unworthy of any account or countenance. This than must be our pedagogy in this point, that as for the glory of God which is dear unto us, we are not to leave the least sin unespied, or the least means unattempted to advance the glory of God. So for the grievousness of sin, for the easiness to fall into sin, for the vileness of corruption which we have observed in ourselves, for the knowledge of the wrath of God for sin in us, we are loath, for love, to see our brother either so vilely infected, & so perilously endangered, to go without our loving admonition, both Admonition. to draw him out of his sin, and to rescue him from the wrath of God due to his sin. Further, this attribute of true zeal maketh us as willing to be admonished, as careful 2. Propertie. to admonish: and that not only of our superiors, which is an easy thing, because it is a thing whereto of necessity we must yield; but also of our inferiors, whom we may seem to contemn. For all men will grant that a child ought willingly to be admonished of his father, or a servant ought obediently to be reprehended of his master: but few will in practice give this, that a father should listen to the advertisement of his son, or that the master should receive an admonition of his servant. Howbeit, job saith, he True zeal and humility go together, job 31. durst not contemn the judgement of his feruant or of his maid when they did contend with him, because in a duty of piety he looketh to them not as servants, but as brethren; he looked not to the speaker only, which in respect of his calling was his inferior, but unto the things spoken in the ordinance of God, unto whom job himself was an inferior, and before whom job knew there was no respect of persons. Howbeit, to correct the preposterous boldness of some, we rather add this much, that inferiors must rather advise How inferiors admonish superiors. than admonish; advertise rather than reprehend their superiors, that so still they may offer their pure zeal of the glory of God in unfeigned humility, lest through their corrupt zeal they do not only not profit their superiors, but most justly exasperate them against them. For as Magistrates, Ministers and masters by God his ordinance, are to admonish, rebuke and reprehend: so subjects, inferiors and servants, by the same rule are to advise, obey and advertise Thus zeal goeth from respect of the person to the truth of the cause. Another property of zeal is to be constant, not to be hot by fits, cold in the end, and 3. Propertie. only so long as the world favoureth, it must not be earnest in the beginning and secure in the ending, but keep a continual tenor and temperature. jobs wife seemed to go far so long as she could wash her paths with butter. Saul and Pharaoh had some good motions by fits, & upon some occasion could play fast and loose, being of a strange complexion, that they could be hot & cold in a moment. This property of zeal teacheth us To rejoice in the public prosperity of the Church, when private crosses make us sad. how to be affected, in the prosperity and afflictions of the Church, namely, that the public prosperity of Zion should comfort us, & cause us to rejoice when our private crosses might make us sad. As Paul being imprisoned was not so grieved at his own bonds, as he rejoiced at the liberty of the Gospel of Christ. Again, that the affliction of the Saints should move us to a godly grief, even when in respect of ourselves we might greatly rejoice. As Daniel could not find comfort in his private prosperity, though he were in great authority, and exempted from the common calamity, because he knew the Church of God to be in misery. But to go forward, pure zeal is not blinded with natural affection, but it discerneth 4. Propertie. and condemneth sin, though it be never so nearly resident in our kindred. Many offend against this rule, who never will rebuke sin in their friends, even until God revenge True zeal not blind in reproving sin in ●indred. it from heaven, where they are far from true friendship: for whereas they might by admonishing them of their faults in time, prevent the judgements of God, they do through a false love and manifest hatred pull the judgements of God upon them, whom they love most dearly. He loveth most naturally, that hath learned to love spiritually; and he loveth most sincerely that cannot abide sin in the party loved, without some wholesome admonition. But do not many now adays zealously mislike sin in strangers, who will not mislike the selfsame sin if it come to kindred, if it be in our wife, in our children, o● in our parents, as though the diversity of subjects could make the selfsame thing sin in some, and not in other some. This blind zeal God hath punished, and doth punish in his children. Isaac did carnally love his son Esau, for meat and for a piece of venison. David was too much affected to Absolom for his beauty, and to Adoniah for his comely stature, so as his zeal was hindered in discerning sin aright in them. Now jacob was not so dear to Isaac, and Solomon was more hardly set to school and to take pains. But behold God loving jacob, and refusing Esau, howsoever Isaac loved Esau better than jacob▪ made Easu most troublesome, and jacob more comfortable unto him. Absolom and Adoniah brought up like cooknies, became corrosives to David's heart, Solomon more restrained of God, le●le set by of David, was his joy, his crown, his successor in his kingdom. This ●●sease is so hereditary to many parents, loving their children in the flesh rather than P●r●es ●olly. the spirit, that the holy Ghost is fame to call upon them more vehemently, to teach, to instruct, and to correct, as knowing how easily nature would cool zeal in this kind of duty. Indeed many will set by their wives, children and kinsfolk, if they be thrifty, like to become good husbands, witty and politic: or if they be such as for their gifts can bring▪ some revenue to their stock, or afford some profit unto them, how deep sinners soever they be against God, that maketh no matter, it little grieveth them: whereby they bewray their great corruption, that they neither are zealous in truth or God's glory, nor lovers aright of their children, because they can be sharp enough in reprehension, if they fail but a little in thriftiness, & yet are cold enough in admonition if they fail never so much in godliness. Well, let these fleshly zealous men lay to their heart the blind affection of Hel●, who being the dear child of God, was severely punished of the Lord, for that he was not zealously affected to punish sin against God in his dear children: but blessed are they that can forget their own cause, and even with jeopardy of nature can defend the quarrel of God, henceforth labouring to know no man after the flesh, but to endeavour spiritually by faith to see and know Christ jesus, so as no outward league do blear and dazzle our eyes, as that we should not espy sin in the nearest kindred to correct it: or that we should not discern virtue in the greatest aliens to reverence it. Casting off then this vail of fleshly love, we must labour to love most where the image of God appeareth most, & there show our affections in less measure, where sin may be as a mark whereby God restraineth our love, even to them where nature may soon deceive us. Now whereas many have great courage to rebuke such as either cannot gainsay them, or gainsaying them, cannot prevail against them, here cometh another property of The ●. note of zeal. zeal to be spoken of, and that is, that it feareth not the face of the mighty, neither is it dismayed at the looks of the proud and the lofty. Such a courage was in job, who besides that he made the young men ashamed of their liberty and afraid of his gravity, made even the Princes also to stay their talk, and to lay their hands on their mouths. And yet here joh. 29. 8. 9 we must beware of their hasty zeal, who will not stick to charge the children of God to be without zeal, if presently and abruptly they rush not into an open reprehension of men that are mighty in authority, as though no regard of place, time and persons were to be had: which opinion many by weakness of judgement defending, find neither fruit in Brownists. others, nor comfort in their own consciences, when they do admonish in that presumptuous manner: for that hunting after ferventness without the spirit of meekness, and casting off all consideration of a godly opportunity, they rather exasperate than humble the parties admonished, and they themselves rather depart with confusion and shame, for such posting on without warrant of wisdom, and not according to knowledge, than with comfort of heart for any duty done. Neither am I here ignorant how great danger of trouble of mind cometh to many, in that they being so curious observers and waiters Admonition little practised. of opportunity, do for some ease of the flesh, under the cloak of this wisdom, altogether leave off that godly duty. Wherefore as we affirm that wisdom and love mixed together, do deeply enter into the most prefract and prodigious spirits: so we mislike their fearful delay of duty, who having a mean occasion offered them from the Lord, do not earnestly pu●●ue the quarrel of the Lord, and earnestly rebuke sin though in some higher persona●●es. Out of this may issue another fruit of right zeal, namely, when we are zealous in their The 6. note zealous in defence of the poor. behalf who can never recompense us again: for flesh and blood will easily admit to rebuke the injuries, and revenge the oppressions used to men of credit and ability, because it is a wary wisdom to patronage them in lesser things, who can be our patrons again in greater things▪ Thus job delivered the poor that cried, the fatherless & him that had none to help him, he was the eyes to the blind, the foot to the lame, at whose hands no hope of reward was to be looked for. But to draw to the last and most glorious property, this thing in zeal is most commendable, The 7. note. when we are humbled in our own souls for those sins which we espy and censure in others, even as though we ourselves for want of instruction or prayer, were in some sort guilty of their sins. If this rule were received in judgement, and ●uerenced in practice of Ministers, Magistrates, and masters, when they are to admonish their inferiors of sin, it is sure it would breed in them great conscience and religion. Alas we see many who can mangle and martyr a man for some offence, who never learned for cons●nce sake to mourn for those infirmities which so bitterly he would inveigh against in others▪ Let us consider this in ministers, how the Apostle saith to the Corinthians: I fear le●●t when I come, m● God a●●ase me among you, and I shall besaile many of them which have ●●●ned 2. Cor. 12. 2●. already, etc. Which no doubt he did as thinking that he did not duty enough, but that there was even some cause of grief in himself. Did the Apostle who had so little or no cause so to do, thus lament and suspect himself, as though he had not used all good means, or with the means good affections; and should the ministers of our time, whose gifts and pains are f●rre inferior, nothing be moved for the sins of them for whom The sins of the flock are the sins of the Pastor. they ought to care and mourn? Well, I hope that even at this day there are some that fear they have not in preaching publicly, opened all the mysteries of God to them, they think they have failed in private admonition, they suspect themselves of want of praying for them, they are ready to accuse themselves, that they have not walked so wisely and warily in using their liberty before them, or that their life hath not yielded that example of godliness to them, as they ought to have done. And so in the whole discourse almost of the sins of the several Churches, the holy Ghost runneth on in this tenor, that whatsoever is spoken of the Church, is spoken to the Angels, that is, to the ministers of the Church, who are said to have this or that sin, which indeed was in the people. In the Primitive Church when the credit of the Apostles was called into question, they might seem to have been much troubled about the matter: but they were much humbled by it, they examined themselves, they accused themselves, and afterward they instituted a new ministery. But doth not this duty as deeply charge Ministers and Masters to mourn for the sins of their people? Yes doubtless, and for good reason. For if they will confess that they must rejoice in the good things that befall their children and families, they must also lament the evils which betid them, so long as they are under their tuition and government. FINIS. OF A GOOD NAME, THE FOURTH SERMON Proverbs 22. verse. 1. A good name is to be desired above great riches, and loving favour above silver and gold. ALl that is to be desired of a man is this, that he be virtuous, godly, and truly religious. This, because it is in itself most excellent and most contrary to our nature, therefore the Scripture useth many arguments and reasons to persuade us thereunto: as in this place, where the Wise man would stir us up to the love of virtue, by setting before our eyes two principal effects and fruits which we may receive by it. The first of these is, a good name: the second is, loving favour: both which as they do Two special fruits of virtue, which ever increase one another. proceed from virtue and godliness, so they do maintain and increase one another. For as a man findeth much favour with those that do speak and report well of him: so those that will show a man loving favour, will, or at least ought to show it in this, that they may willingly afford him a good report. Now both these are preferred before great riches, both these are accounted better than gold and much silver: and surely whosoever is truly wise will make this account of them, whosoever doth rightly know to discern what is good, he will first and especially labour for them: for a good name doth commend us to A good name more precious than gold. God and to his holy Angels, in whose eyes those virtues whereof a good name doth arise, are most acceptable. But riches are not able to do this, no, the abundance of silver and gold is often an occasion of sin, whereby we are most out of the favour of God. Again, whereas riches, especially if they be evil gotten, do cause men many times to hate us, this Effects of a good name, most comfortable in all states & sorts of men. good name and loving favour doth win the hearts of many, yea it doth sometimes cause our enemies to be at peace with us. And this ever hath been and ever will be most certain and true, whether we look to prosperity or adversity, whether we look to the common callings of this civil life, or the callings of the Church. For such is the corruption of man's nature, that naturally they do not love the Magistrates, that God hath placed over them▪ but when the Magistrate hath gotten a good report by the due execution of justice, by his Magistrates pitiful dealing with the poor, and by his fatherly favour to all that be good, then will his subjects love him, then will they embrace him, then will they willingly commit their matters into his hands, and then will they with faithful and friendly hearts clean and stick fast unto him. To be short, that Lawyer hath most clients, that Physician hath most patients, Lawyers. and that Merchant most customers, whose virtuous and godly dealings have gotten them a good report. In the callings of the Church this also is true: for if any preacher by the faithful discharge Preachers. of his duty, and by his godly life, have once gotten the favour and friendship of men, how gladly will men hear him, how quietly will they be ruled by him, in what simplicity will they make known their griefs unto him, & how careful will they be to procure his good. The Schoolmaster also that hath the name of learning to teach, of discretion to Schoolmasters. rule, of godliness to train up his scholars in the fear of God, he never wanteth scholars, but the most and best men of all will flock unto him. chose, if any of those be discredited through any evil name, if the Magistrate be accounted an oppressor or a tyrant, the Lawyer be reported to deal deceitfully, if the Minister be corrupted either in doctrine or life, if the Schoolmaster be once known to be insufficient in learning, unwise in government, profane and of no religion; then will all men be afraid to have any dealing with them. Those things are often found true in peace and prosperity: but in adversity, as in the time of war, in the time of sickness, and in the time of want and poverty, they be found most true. Will not all the poor commonalty in the time of war, seek some aid at that Magistrate, who in the time of peace did good unto them? Nay rather will they not all with one consent come together, to help and defend them even with all their might, and with life itself, seeing that he hath used all good means to save and defend their lives? chose, how many Kings, how many Captains, how many Magistrates Captains. have even in their greatest need been left and forsaken of their subjects & soldiers, because they have too sharply and unmercifully ruled them? And which is more than this, the subjects have even procured the death of their princes, the soldiers have laid violent hands upon their captains, and the tenants have been the first that have sought the death of their Landlords, because no pity, no compassion, no friendship and loving favour hath been showed unto them. Again, if Magistrate, Minister, Master, or any other man by executing the duties of love, have won the hearts of the people, and gotten a good name among them; then in his sickness they will pray for him, they will visit him, they will bear with him a part of his grief. Again, what can be more comfortable to a man than this is, this will glad him at the heart, and this will turn his b●d in all his sickness. Psalm. 40. 1. God will turn, etc. In poverty also he is soon and most holpen which hath the best name, and hath obtained through virtue most favour with men. For good men do consider their own case in him, and therefore are most ready to help him: yea even the evil and ungodly Godly poor. men, although they bear him no great good will, yet they are forced to help him, partly because his godly life doth witness unto their souls, that he doth deserve to be holpen, and partly because the Lord doth turn their hearts to favour him. The widow therefore that came to Eliah for help, used this argument to persuade Eliah; O man of God (saith she) my husband is dead, and died in debt, yet he feared God; therefore help I pray thee, seeing the creditors are come: and immediately Eliah helped her. On the other side, if a man be evil reported of, if he be an adulterer, an Atheist, an Idolater, a riotous person, or a man of hard dealing, and if such a one be once brought into some low estate, if he once Poor. fall into poverty and need, than the hearts of men are shut up against him, no man will pity him, and all men will see and say, his own sin is brought upon him. And thus hath the testimony of the Prophets, who did often threaten such kind of punishments to ungodly men, so that no man should say, Ah my father, or ah my mother: but the whole city should be glad of their departure. This did the heathen people see in some part, and therefore all of them did greatly desire a good name: and as every one of them did excel in strength and in courage, or in wit, or any kind of knowledge; so they did labour by that thing to get some credit to themselves. And to conclude this point, though a man have many good things in him, though a Magistrate do fear God greatly, though a Minister be excellent in many points, though a Physician or Lawyer be skilful in their profession, yet if they have not a good name, they can do little good with their gifts. All this doth teach us that indeed to be true which Solomon here saith, that a good name is to be chosen above great riches, and loving favour above silver and gold. Now the instructions which we may gather out of this place are chiefly two. The first is, that we ought not to hurt our neighbours above all things in their good 1 Not to hurt our neighbours good name. name: and therefore the Lord in his law hath ordained, that he which doth such a thing, should have the same punishment which he purposed to bring upon another. Men would be loath to steal the goods of any man from him & yet the name of a man is more worth than all things in the world: therefore if any man by raising up false reports do impair his brother's credit, he doth hurt him, and sinneth more grossly & more grievously, than Susanna. if he had taken away his lands or his living, his corn or his cattle, or any other thing that he hath. And though the thing be false which he reporteth, yet he sinneth nevertheless: for after that time even good men will be more suspicious, and the wicked will not let it go out of their minds: But if this be against a Preacher, or professor of the Gospel, than the sin is the greater, because God and his word becometh dishonoured thereby. The second instruction is, that we must be careful by all good means to get and maintain 2 Care to get a good name. our good name. For if it be a sin to discredit another man, then much more is it a sin to discredit ourselves: if we be charged to further the good name of our brother, then are we straightly commanded to help forward our own as much as we be able: than it cannot be without great sin, that a man should cast off all care of his own credit. The very Heathen saw this to be a fault, & they did commonly say, that whosoever regardeth not the reports of men, he is dissolute indeed, and hath in effect lost the nature of man. And therefore we may well say, that he is without all hope of amendment, which is not brought to some remorse and sorrow, which with a shameless face can face out sin, having Care of a good name, keeps us in obedience. adders cares and will not hear, charm the charmer never so wisely. As then a shameless face openeth a door to all ungodliness, so due care of credit causeth a man to be very careful of his ways: whosoever therefore will live godly, he must safely provide for his good name. Seeing these things be so, it shall be profitable to consider how this good name may be gotten and preserved: and again, if we be discredited, what use and 1 profit we must make of it. For the first, it is certain that seeing fame & honest report are good things, therefore they must needs arise and spring of those things that are good, as of virtue, godliness and good religion. Now whereas Turks and such ungodly men have great favour amongst the people, and be well reported of, this indeed is no good name, because it ariseth not of goodness, it is only a vain applause of the simple people: Infidels have no good name nay, it is even the great and fierce wrath of God upon them, though they neither see nor perceive it, when they be well spoken of for their evil deeds. For by this means they be hardened in their sin, by this means they be hindered and holden from repentance▪ then the which there is not a greater punishment under the Sun. Such a name then is not to be desired, nay we ought rather to pray against such a name. And if we will purchase a good name and be of good report, then let us take heed that we seek it by goodness and virtue, and then it will be a good name indeed. But let us weigh these things more particularly, The first step to a good name, a religious care against open and outward sins great and small. and let us know that the first step to a good name, is the careful and continual avoidance of evil, both outward and inward. In outward and gross evils we must first beware of all evil generally: which thing if we be not careful to do, then will our good name be soon impaired. Secondly, we must narrowly look unto some special sins, whereunto our nature is most inclinable and subject: For as one dead fly corrupteth a whole box of ointment, though it be most precious; so some one sin doth often crack the credit of a man, though otherwise he have been very well reported of. And if it behoveth every man thus nearly to look to his ways, then much more is it needful that every Simile. Eccles▪ 10. 1. child of God should so do. For the world, through the hatred it beareth to them, dealeth with them as it dealeth with witches & Physicians. The witch though she fail in twenty things, yet if she do some one thing aright, though it be but small, the world loveth Simile. and commendeth her for a good and wise woman. But the Physician, if he work six Note. hundredth cures, yet if through the waywardness of his patient, or for the punishment of his patient's sin he fail but in one, that one fail doth more turn to his discredit, than his manifold goodly and notable cures do get him praise. In this manner doth the world deal with men, if a worldly man have but an outward gift of strength, of speech, or of comeliness, he shall be greatly praised and counted a goodly man, though he be an Idolater, or a profane person, and though he swim and flow over in all manner of vices But let the child of God be truly zealous in true religion, let him be honest and holy in conversation, yet if there be but one infirmity in him, or if he have through weakness fallen The judgement of the world of the godly. once into some one sin, that one infirmity against which he striveth, or that one sin for which he is grieved, shall drown all the graces of God in him be they never so great, and the world will account him a most wicked man. Seeing then this is the enmity of the world against God's people, how warily ought they to walk in so crooked and froward a generation? And hereof they must be so much the more careful, because the wicked by such slips and infirmities, will not only take occasion to discredit them, but even to speak of all their profession, yea and to blaspheme the glorious word of God a●d his eternal truth. Then if we be careful of our own good name, nay if we have any zeal of God's glory, if we have any care of the word, if we have any love of the Saints; then let us carefully shun all and every infirmity, whereby God's name is dishonoured, his glorious Gospel blasphemed, his children grieved, and we ourselves discredited amongst the wicked And thus much for the open and outward sin. As open sin committed in the sight and view of men hath always the punishment of an evil name joined with it: so also secret sins which are hidden as it were in the dark A religious care against secret sins, which bring us out of credit with God. corners of our hearts, do bring us out of favour & credit with God: and when we be once out of credit with him, then doth he make our sins further known unto men. For nothing is so hidden that shall not be brought to light, and nothing so secret that shall not be discovered in the sight of the world. And that we may the better be persuaded of this, let us all know of a surety, that the Lord hath many means to bring such things to light▪ for he can make the fields to have eyes to see our wickedness, he can make the woods to have ears to hear our ungodly counsels: yea he can cause the walls of our bedchambers to bear witness against us for the sins committed upon our beds. If this will not serve, he can go further, and cause our friends to fall out with us, and the men of our counsels to bewray our wickedness. And though he hath not any such purpose when we make him privy to our naughty devices, yet in displeasure the Lord doth cause him all at once Secret sins many ways revealed, when the Lord will afflict us. to lay open all our secrets. Yea rather than thou shouldest bear no reproach for thy secret faults, the Lord will cause thine own mouth to testify against thee, and thine own words shall get thee discredit: for either unawares thou shalt bewray thyself, or in thy sleep by dreams thou shalt make the thing known, or in thy sickness thou shalt rave of it, or in some frenzy thou shalt vomit it out, or else the torment of thine own conscience shall be so sharp, that even to thine own shame thou shalt confess thy fault. Last of all, when thou thinkest or devisest evil against thy neighbour, though it be never so secretly, yet besides all the former, the Lord hath another means whereby he will bring thee to discredit for it. And this is a very vehement suspicion raised up in the heart of him, of whom thou devisest this evil: for as it oftentimes comes to pass, that good motions which arise secretly in thy mind for the good of another, do cause the other man to think well of thee, though he did never hear of them: so doubtless doth it o●ten come to pass in evil motions. Thou devisest evil against another, he in some strange manner hath a heartburning in jealousy over thee: thou thinkest hardly of another man, and he also is hardly persuaded of thee. Thus the Lord doth cause thee to be discredited in the hearts of others, as thou imaginest some evil against others in thine heart. True it is, that the party may sin and do very ill if he suspect without just cause, in as much as he doth thus suspect through an immoderate love of himself: yet the work of the Lord is here to be considered, who seeing the cause to be so just, doth stir up such suspicions in his mind. Then to return to our purpose, if we will avoid an evil name, we must avoid all evil Evil surmises. surmises and devices against others. And this the Scripture doth also forbid us: for the Wiseman from the mouth of God doth forbid us to think evil of the King in our bedchambers, Eccles. 7. because birds and other dumb creatures shall disclose the thing, rather than it shall be kept close. This than must make us afraid to do evil, or to imagine ill in our beds, or to declare our deep counsels even to them that lie in our bosoms. And this, as it is a good means to provide for a good name, so it is a special rule of all godliness, not when we be afraid of open sins alone, but of secret evils: not of acts alone, but even of the secret cogitations and thoughts of our hearts. Thus we have heard the first step that leadeth to a good name. The second remaineth to be declared: and that is a godly jealousy over a man's own The second step to a good name. doings, that they may not breed suspicion of evil. For it doth often come to pass, that albeit a man do not that which is simply evil, he may justly be suspected, and suffer some blemish in his good name. And for this cause doth the Apostle charge us to procure honest things in the sight of God and man. For this cause he commandeth us, that if there be any thing honest or of good report, that we must follow, and that we must embrace. It is not enough therefore that men did say, I did think no evil, I did mean no harm: for if through want of care or discretion thou hast ventured upon the occasion, thou hast given great matter of evil speeches to thy great discredit. If then we will avoid this evil name, Avoid occasions of evil. as our proverb is, we must avoid all things that bring it. For when men will care little to give occasion, than the Lord causeth an evil name to be raised upon them, that those which indeed are desperate may suffer just discredit, and they that are otherwise may be reclaimed from the same. And surely such is the crookedness of man's nature, that if the Lord should not take this course, even his children would fall into many sins. Therefore it is most requisite that men be mindful to avoid occasions, and so much the rather, because it is commonly said, either God or the devil standeth at their elbow to work upon them. Let us see this in some example of our common life. Thou art accustomed to Example. walk abroad at inconvenient times, at that time some thing is stolen, and thou art burdened and charged with it Again, thou usest to deal too familiarly and lightly with a maid, she is gotten with child, & the fault is laid on thee. Hereof thou hast given suspicion, because thou hast been a night goer, and such an one as hath dealt want only with the maid, albeit thou be free from the very act. Now if thou be the child of God, and if thou be guided by his holy spirit, then will he teach thee to take profit by this false report, and to say with thyself, Lord thou knowest that I am free from this v●ry act: yet it was my sin to give any such occasion whereby men might suspect me: this sin, O Lord, I am guilty of, and I know thou for this sin hast justly afflicted me. Yet dear father, I see thy mercy in this, that A prayer. whereas indeed I have committed many sins, thou hast passed over them, and taken this whereof I am not so much guilty: so that now (most merciful father) I do rather suffer for righteousness, then for my transgression and sin: yea dear Father, I do behold thy tender mercy in this towards me, that by this evil report thou goest about to stay me from that sin, and to prevent me● that I may never fall into the same. Wherefore, seeing it hath been thy good pleasure to deal thus with me, behold Lord I do repent me of my former sins, and promise before thee even in thy fear, never to do this, or the like sin ever hereafter. See here I beseech you the good profit which a good child of God, through God's spirit, will take of this slanderous reproach, after he had received some godly sorrow for giving the occasion of that report. But behold the contrary work of Satan in the heart of unbelievers, for he will soon teach them this lesson, and cause them to say thus: What? doth the churl accuse me without a cause? doth he father such a villainous act upon me, who never deserved it at his hands? surely he shall not say so for nought, I will make his sayings true, and will do the thing indeed. Consider then this ye that fear the Lord, and see in how fickle a state they do stand which have given occasion, and in what great danger they be to be brought to commit the same or the like sin afterward▪ Therefore if any will be sure to keep his good name, then must he be sure to avoid all such occasions as might in any wise impair and hinder it. And thus much for the second step, whereby we arise to a good name. Thus we have heard of two degrees toward a good name, in the avoiding of evil, and the occasions thereof. And these indeed have a great force to stay an evil name, Note. but sure they be not able to build up a good name and credit among men. To these therefore there must be added a third thing, which hath most special force for The third step to a good name, is to be plentiful in good works. this purpose, and that is, that we be plentiful in good works. This doth our Saviour Christ charge us to be careful of, when he saith, Let your light so shine before m●n, that they may see your good works. Many repine at the good report of another m●n, and they be greatly grieved, because they themselves be not in the like or some better credit. But alas, they should rather be grieved at themselves, because the fault is in themselves, for they regard not to do good, they are careless of good works, and therefore the Lord is as careless of them and their credit. Well, he that will be commended, must do the things that be commendable, he must do good works, yea, he must do good and pursue it. Yea, we must know that it is not one good work, nor two, nor three, that can gain us a good name indeed: but it is required at us, that we be rich in well doing, and continually given to every good work. For as a precious ointment (whereto a good name is compared) is Simile. made of many and most excellent simples: so a good name cannot be gotten but by many most excellent virtues. Now when we feel ourselves affected to goodness, than we are warily to see to two things: First, that all our works be done with a simple and sincere 1 Two rules of good works. affection: Secondly, that they be done with good discretion. For when a thing is done undiscreetly and without advise, it loseth the grace and beauty of the deed: and therefore though the thing be good, yet no great praise doth come of it, because it was not done 2 Look well to thine affection, & to the end thou hast purposed in thine heart of every good work, with good discretion. Likewise, when men do things with sinister affections, & to some other end then to the glory of God, they do commonly lose the price of their doings. And hereof it cometh to pass, that many men which do good works to merit by them, or to 1 win the favour of their superiors, or to be of good report among the people, or to some such other end, when (I say) men do things to this end, the Lord punisheth them with the contrary, 2 & in stead of deserving glory, he poureth confusion upon them; in stead of honour, he 3 giveth contempt; & in stead of riches, beggary. And albeit men may pretend the glory of God, & face out their wickedness with a fresh colour, yet the Lord will bring their wickedness to light. And truly it is marvelous to see how the Lord layeth folly upon such men: so that although in their wisdom they think to blear the eyes of all men, the simple soul doth see their shifts to their discredit. Therefore, when thou hast done well, and yet art ill reported of, do not strait way storm against him which hath raised up this report against thee; neither do thou over hastily clear thyself: but rather before the Lord examine Good counsel against evil report. thine own heart, and see with what affection thou hast done it. And if we find wickedness in our hearts, then let us be humble before the Lord, & know that he hath caused us thus to be spoken of: first to correct us, and secondly to try us. For when the Lord doth see us 1 like Scribes and pharisees, seeking rewards, than he doth punish us with the loss of our labour, 2 and with shame amongst men, to see if thereby he can bring us to the sight of our sins, which before we neither would nor could see. And again when we have thus done, he doth try us whether there be any goodness in our hearts, which may move us to continue in well doing, notwithstanding we be evil spoken of▪ Here than we may see what 1 fruit we must make of such reports: namely, they must first bring us to a sight and feeling 2 of our sins: and secondly, they must cause us with greater uprightness to continue in well doing. True it is, a man may be accused to have this or that purpose in his doings, although he have done the thing in the simplicity of his heart. But when a man through examination doth find his heart upright, than he receiveth great comfort by it: then he may commend himself unto the Lord, and his cause into his hands. For the Lord maintaineth good tongues and hearts, but he will cut out the tongues of them that speak lies. He will cause the righteousness of the righteous to shine as the noon day, and as the Psalm. 37. 5. 6 Sun after a cloud: but the wicked shall be covered with their own confusion as with a cloak. This shall the godly see and rejoice therein, but the mouths of the wicked shall be stopped. Thus we have run through the things whereby a good name may be gotten, and not only that, but also whereby a man may be preserved in a good name and credit: and therefore surely the more to be observed and regarded of us. For first of all, we see what force the good continuance of the Churches beyond the Seas hath to persuade men to embrace the truth, and how soon some men will be moved to continue steadfast, when they see the steadfast constancy of good men in all kind of godliness Again, we know Offences. what great offences are given to the weak, when whole Churches, or some particular persons of some good place and credit, do not stand in that credit, nor maintain by goodness their good name, which they had gotten by great virtues? The very Heathen did see Non ●inor est virtus quam quaerere paris tueri. this, and therefore they said that it was as great a praise to keep praise, as to get it: yea, and when they saw what great inconveniences would arise when men did not satisfy the expectation of the people, they thought it much better never to have any good report amongst men, than to lose it after it had been gotten. Therefore to shut up this whole matter in one word, if any man, if any household, if any town, if any country, be careful to have an honest report amongst men, then must they eschew evil & do good, then must they seek peace and pursue it: and if once having gotten a good name, they would gladly keep it, than they must use the same means, so shall we have it both of God and man. Now because men do suffer very much discredit, and are very ill reported of amongst men, it shall be good to consider what profit and use we may make of such reproaches and evil reports. And this shall we do the better, if we know upon what grounds those reproaches do arise. First therefore we must learn, that men may be evil reported of, Evil report. either for evil, or for well doing. When men therefore are ill spoken of, they must first 1 try whether it be for evil or for good: and if it be for evil, then must they go a degree 2 further, to find whether it be for some evil work which they have committed, or for some occasion which they have given. When a man is evil reported of for some evil dee●e which he hath done, that evil deed of his is either manifestly known, or else it is veknowne. And surely it is a thing most common amongst men to suffer discredit for open and gross sins, yet very few do rightly profit by it: for some are shameless and care not what men say of them, and therefore indeed they are unfit to receive any profit by such reproaches. Therefore after the most sharp & severe censure of the Church, they must becon mitted to the hand of the Magistrate, to be punished in the purse and in the body. And yet surely such are their whorish faces, that there is small hope of their amendment: They are shameless men which regard not how they be reported of. Worldly sorrow. for it doth often come to pass, that they which will not profit by the Church, cannot receive profit by the Magistrate. Therefore after all this they must be left unto the Lord, to work, if it be his will, by some extraordinary means upon their hearts which are exceedingly hardened. Othersome there be: who being put to open shame, are sorrowful indeed: but this is because they have sustained open shame, rather than because they have sinned against the Lord. These are in some degree better than the former, & yet they go not so far as they ought to do: for the devil having bewitched them, doth persuade them it is no such matter as men would make them belee ●e it is, and that as a wonder lasteth but nine days, so this shall be of no long continuance. Thus they are letted, so that the shame cannot enter into their hearts, there to work godly sorrow which may bring forth unfeigned repentance. This is daily seen in whores and thieves, and such like male factors, who although they make large promises of amendment, yet the punishment being passed, they fall into the like filthiness again. Some think that they do dissemble and deal deceitfully: but I think that they think as they speak, and speak with sorrow and grief. For will a thief purpose to steal again when he is ready to be hanged? Will a child purpose to play the wanton when he is a beating? No doubtless, but in the one there is a childishness to speak without advise; in the other is a seruilnes to be moved with nothing but present fear. I Hypocrisy. 1. gross. 2. close. grant indeed there is hypocrisy in them, yet the gross hypocrisy whereby men labour to deceive others, is not in them; but the close & most dangerous hypocrisy whereby the devil hath beguiled their own hearts through his subtlety. This witchery of the devil (I say) is the cause why many promising amendment, do not perform the same. Thus we see how men do miss of that profit which ought to be reaped of open shame: we therefore are to take a better course, and to labour, that as our faces do blu●h before men, so our souls may be confounded before the Lord, that being thoroughly humbled under his hand by godly sorrow, it may please him in mercy to raise us up. Now if we doubt in this case whether our sorrow be sound or no, let us try it by these two rules. First, whether we 1 can with contented minds take the punishment as a correction from the Lord, and yet mourn and be grieved for the sin: but in such a manner as giving place to God's justice 2 in punishing, we labour for mercy in the forgiveness of sins. Secondly, whether when we could keep the sin close, we can yet with David freely confess and say, Against thee O Lord have I sinned? This if we can do, it is a sure argument that our sorrow is godly, and that we have well profited by that reproach which our sin did bring upon us. As the sin is sometime so evident that it cannot be covered, so indeed the sin may be committed, Special rules when a secret sin is cause of evil report. and yet either not known nor suspected at all, or else by probable suspicions. When the sin is in this case, the Lord may cause a man that hath so sinned, to be accused or evil spoken of for that sin. Here the party offending must first learn to deal wisely and in such manner, as the sin may be kept close still, if it may be done without another sin: 1 But if an oath of the Lord be required, then ought we to give God the glory, though it be joshua. 7. with our own shame, and confess the fault. Secondly, for the profits which may be made 2 by such reports, we must learn with thankful hearts to receive this merciful chastisement of the Lord, and acknowledge it to his praise: for he might have punished us for those sins which were manifest, yet he hath passed over them: he might have made these known, but he spared our name and our credit. Therefore for a second fruit this mercy of the Lord must lead us to repentance, and to an earnest sorrow for all our sins: for it were too too gross that we should continue in sin, because we cannot be convicted of sin: for if the Lord did not mislike thy sin, why should he raise such a report of thee? Why should he save thy good name, if he were not minded to show thee mercy? And if he would not have thee with all thy heart to repent thee of thy sin, why doth he whip thy naked conscience for sin? Therefore if by this loving kindness we be not led unto repentance, verily it will be a sin that shall not escape unpunished. Thus we have heard how an evil name doth arise of sin committed, and what profit must be taken hereof. Now let us further consider how a man must profit by an evil name, not when he ha● How we ought to profit by evil reports. by some sin deserved it, but when he hath only failed in this, that he hath given occasion to be suspected of evil. This occasion is of two sorts. First, when good duties are either altogether omitted, or done with a grudging mind, or else as it were of constraint. This report must teach thee, that although thou be not so evil as men would make thee, yet thou ● Two occasions of evil reports art not so good as thou shouldest be. Therefore by this thou must learn, as to be more careful of doing good, so to do it with greater and better courage: for the Lord joveth a cheerful giver. The second occasion is inward, which although no man can find out, yet the Lord for thy good doth cause men to speak evil of thee for it. This inward occasion is, when thy heart hath either given some full consent to do evil, or at the least hath much wandered in thinking of it. Here the Lord doth take thee betime; and suffereth men to report of thee that thou hast done that, which indeed thou hast not done, yet in thy heart thou hast taken pleasure in it. Then the way to profit by this, is to confess the goodness of the An evil thought resting in the mind how dangerous. Lord, who will not have thee to fall into such sin, as might deserve discredit. For such is the nature of man, that if any evil thought do long tarry in the mind, it will hardly be restrained before it come to the outward act. Again, by this report raised on us, we must take occasion to call back ourselves, if we have consented to evil, and with grief to be sorrowful for it: or if we have not as yet consented, we must labour to repress the heat of our affections, and quench them by the moisture of the word. And thus much shall be sufficient for those reports which arise of some just ground and occasion. The last point to be handled in this whole case, is to see what use must be made of those Use of false reports. reports which be altogether false, and have neither ground nor good beginning. For it may come to pass, when a man hath avoided evil, and done good; when he hath shunned 1 the occasion of evil, and done all good with a cheerful heart, yet he may be very ill reported of, and his good name hindered. Now if this doth befall any man, he must know that it is the Lords doing▪ and that the Lord doth it either to correct sin, or else to prevent it. The Lord (I say) doth by this means correct sin sometimes, either in the same kind, or in some other. In the same kind he dealeth thus, he suffereth thee to be counted an adulterer, yet thou dost now live chastened, and hatest filthy sin: but then he seeth that thou hast either been an adulterer, and hast not repent at all: or if thou hast suddenly repent, yet now thou beginnest to fail, & to cool in the hatred of that sin. Again, if after examination thou find thyself clear in that sin, yet know that the Lord by that report doth correct some sin quite contrary unto it: as if thou shouldest be accused because thou lovest not thy wife, whereas indeed thou lovest her too well: or otherwise he causeth thee to be counted an adulterer, that thereby thou mayst be brought to see thy covetous heart. And to say all in one word, we shall never make true use of reports, until we have been brought to see & repent of some particular sin, which either we saw not before, or else had not thoroughly repent of. Furthermore, it may come to 2 pass, that we having done all good duties, avoided all evil, & examined our repentance even for particular sins, yet shall we be evil spoken of amongst men. Here we must know that the Lord by reports doth forewarn us of evil to come. We are reported of to be of the Family of love: hereby we are forewarned to take heed that we fall not into that sin, and so forth of other reports. When any such reports are carried about of us, we must be made so much the more wary that we fall not into that sin. And according to the Apostles rule, we must labour to finish the course of our salvation in fear: which that we may do, the Lord grant for his Christ's sake, to whom be praise for ever in the Church, Amen. FINIS. OF HUMILITY. THE FIFTH SERMON. Proverbs 18. 12. Before destruction the heart of man is haughty: and before glory goeth lowliness. THis Scripture agreeth well with that of our Saviour Christ, Whosoever Luke 14. 11. jam 4. 6. 1. Pet. 5. 5. exalt●th himself shall be brought low, and he that humbleth himself shall be exalted, as also with the testimony o● the Apostles of Christ: God resisteth the proud▪ but giveth grace to the humble. Examples further to prove this are plentiful in the word, whether we look to the godly or to the wicked. And first we shall see how a haughty mind goeth before destruction, by Adam & Eve our first parents, who for that they could Gen. 3. not content themselves of all creatures of the earth to be most excellent: but through an haughty aspiring mind desired to be like God the Creator in heaven, were cast down into a Examples of pride. miserable estate, and did suffer both in themselves & their posterity the shame of so horrible sin. When the mighty men of the earth willing to have gotten the glory of all ages Gen. 11. 7. to come, by some noble enterprise, had in the pride of their hearts purposed to erect a tower to heaven, & so to have been accounted fathers of great renown: The Lord meeteth with them, & where they looked for most glory, there he recompenseth so arrogant attempts with most confusion. At what time proud Pharaoh thirsted most for the destruction of the Israelites, (promising unto himself the triumph of so great an overthrow) behold Exod. 14. contrary to his hope, the triumph most gloriously was returned to God's people: but the terror and shame was rewarded to Pharaoh and all his company. That haughty minded H●man Hester. 7. accounting of nothing surer than the executing of Mordec●i and the death of the jews, through the just judgement of God was hanged shamefully upon the same gallows which he had provided for another. Again, Nabuchadnezzar advancing himself as a Monarch Dan. 4. and peerless prince in his glorious palace, not long after had the heart of a beast given him, & for a time had his portion among the beasts of the field▪ If we peruse the histories both of the Kings of Israel & the Princes of juda, we shall see how Am●ziah refusing Amos. ●. to hear the Prophets, prospered not: but continuing in that contempt, & suffering himself to be puffed up in his own pride, was brought to the gate of destruction. As also how Acha● growing in some disdain after his victorious conquest, and nothing fearing 1. King. 20. 22 2. King. 23. Act. 12. 23. the time that was to come, even in his deepest policy received the foulest foil. To shut up this matter, we know that when Herod seemed to have won the garland, and by a solemn oration to have carried away the praise of God, and not of man; because he challenged the whole glory to himself, & rob God of his honour, was most shamefully dishonoured, and fearfully devoured with l●ce consuming his bowels. Ne●ther are we ●o observe this in the wicked alone, who when they looked for greatest glory, had the greatest shame, but in the godly also, as Abraham, Asa, Hezekiah David, who when they were most 2. Chro. 16. 10 1●. humbled, were most exalted, and when they thought themselves to be most ex●lted, were most humbled. Asa notwithstanding he had some season continued constant in the reformation of religion, falling at the length to reprehend the Prophet, & declining from his former humility, fell into sickness, & in his sickness trusting to the help of man more than to the Lord, received the sentence of death: and to save his soul by cutting off his days▪ it pleased God to visit him in the flesh. Hezekiah obtaining his health, and having received 2. King. 20. 2. Chro. 32. 37 a glorious deliverance from the host of Z●nacharib, in that he rendered not the glory due to the Lord, received not long after heavy tidings, how both he and his lineage should Unthankfulness punished. descend captives into Babel. josiah that holy pattern of godly princes, not ask counsel at the mouth of the Lord when he should enter battle, was mercifully punished in this life, that he might escape the fearful punishment of the wi●ked in the life to come. David 2. Chro 35, David. thinking in his prosperity to be builded upon an unremovable rock, and to be as a walled city, suspecting nothing and being out of the watch, he fell into a grievous sin, whereby the latter part of his life was more reproachful than glorious. The Apostle Peter after he Matth. 16. 17. was exalted to the dignity of a faithful pastor, and for the notable profession of his faith, was pronounced blessed by the Lord jesus Christ; beginning to leave too much to his carnal reason and his strength, was called Satan, and not knowing what corruption was in his hart, when he most magnified his constant love to the Lord jesus, he fell to deny him Matth. 26. thrice, and the last time to curse himself if he were the man. But to leave ancient and former examples, and to turn the edge to ourselves, woeful experience, by diligent observation of their own hearts, hath taught many, that after some sweet & plentiful measure of God's mercy received, they have waxed less careful & jealous over their own affection's, & so for a time have been left of the Lord: whereby though not some fearful destruction, yet some grievous fall hath ensued upon them. It is good therefore for us to krepe a careful wa●ch over ourselves, and to see whether after we have been refreshed with some special graces of God, in preaching, praying and admonishing, we have not been less careful, and so the nearer to some fall, and unfitter to receive some new benefit, until the Lord by humbling of us hath prepared us with some new desire. And hereupon cometh it to pass●, that when we have been some long time bathed, & as it were enbalmed, with some inward feelings and outward fruits of the holy▪ Ghost, we have been corrected for that Privy pride and the fruit of it. self love, and buffeted with some privy pride dwelling in the flesh, by some grievous deadness and dullness of the spirit, humbling us under the hands of God, as it did the Apostle Paul. Now as we have by these examples of others, and experience in ourselves 2. Cor. 12. proved, that an haughty mind goeth before destruction: so on the contrary we will prove, (using none other order but that before set down) that before honour goeth lowliness. Saul before he was exalted and advanced to the sceptre, hid himself in great humility, Saul. as one that thought himself unworthy so great a dignity, and so afterward was exalted. Ahab though a most wicked man, humbling himself at Elias rebuke, was not punished Ahab. in his own person, but in his posterity. Rehoboam being humbled with his people, was Rehoboam. exempted from that plague, which otherwise was like to have fallen upon him. But this 1. Sam. 9 12. 10. 22. 1 King 2●. 27. and 29. 1. King. 12. 24. we may behold more lively in the godly, whether we respect those revelations and apparitions of Angels, which in former times happened to the father's being humbled: or whether we consider other graces of God in like estate bestowed upon them, Abraham was humbled, Isaac was humbled, jacob was humbled; then came the promise, than appeared Hum●tie in the godly. Angels, than received they visions. joseph though he had good graces of God, yet lest the violence of unbridled youth should carry him away, he was humbled, the iron pierced Abraham. Isaac. jacob. joseph. Moses. David▪ Pledges. his soul, his feet were in the stocks, his place was among the imprisoned: yet after some time of trial he was exalted, not meanly, but very highly. Moses albeit he had some instinct of the Lord that he should be the governor of the Lords people, besides his forty years in the court, had forty years travail in the desert, and afterward was advanced. After that David had received many pledges of God's favour towards him, as being anointed king, and in that he obtained great victories in overmatching the Bear and the lion, in over throwing the furious Philistine, after he had cured the raging spirit of a mad man by his sweet music: yet as one not sufficiently prepared for the work of the Lord, Ezekiah. josiah. Asa. he was preferred by humility. If we consider of all the Kings of juda and jerusalem, as of Ezekiah, josiah, Asa, and others, we shall see how Ezekiah wept sore, confessed his sins, & was much humbled, before the health of his body was restored unto him. josiah before Esai. 38. 2. Chro. 34. 1●. the Lord did use him in the reformation of his Church, had his hart broken. Yea, before the Apostles received th●t great gift, the sending down of the holy Ghost upon them, they were humbled with the jews, they were shaken with a great wind, and after so solemn a preparation, they were endued with sweet graces of the spirit. And throughout the Ezechiel. Zacharie. Elizabeth. Marie. whole volume of the book of God it is manifest, that when the Lord would appear by visions or Angels to his holy people, he humbled flesh and blood before, as we see in I●cob, Ezechiel, Zacharie, Elizabeth, and Marry the blessed virgin. Now to come to the reasons why the Lord in wisdom useth to deal with his on this Wherefore the Lord hu●bleth his children before that he honoureth & crowneth them with his graces. manner: we must know that therefore the Lord refuseth the service of the proud, because than we are unfit to glorify his name, we are unprofitable to do good unto our brethren, we are unprepared by pride to receive any mercy at the hands of God. And no marvel, 1 for how should we look that God should put honour upon us in using us & our service, when we refuse to give the glory of his own graces to him again? And why should not he dishonour us with the want of his graces, when we so dishonour him with abusing his graces? Again, seeing usually such is our well-doing to others, as is our affection and compassion to them that need our help, and the pride of our own abundance benumbeth us, and maketh us senseless in the wants of others; how can we find our hearts aright 2 to any good duty to our brethren's necessity, when for want of humility and tender affection we have no regard of their wants, nor feeling of their misery? Besides, if when 3 we are puffed up with a persuasion of perfection, and rest in the security of our present safety, we are entangled and fettered, that we cannot humble ourselves in prayer before the Lord; how shall we think ourselves to be capable of any blessing from the Lord, whose due time of helping is in the day of want, and who refuseth to give to none but to such as in the pride of their hearts refuse to do so much as to pray unto him? On the contrary part, when the Lord shall see us good and faithful servants, in returning the gain and advantage of all his gifts unto himself, and that we are content with his honour, that ●e are his stewards; when the sense of our own misery hath taught us to show mercy unto others, & the conscience of our own unworthiness hath emptied us of all opinion of ourselves, and hath driven us in our beggarlike necessities to crave for every little supply of wants at the throne of mercy; then is God most near at hand to put us in credit with his graces, then are we most prepared to minister to the wants of others, and then are w● fit to be filled with the hid treasures of the Lord for our comfort. And hereupon it cometh Priderots' and consumes many good gifts of God ●● us. to pass, that many having had a large measure of God's graces, through pride have suffered them to rot and consume away. Hereof it cometh, that many have laboured much, spoken abundantly, and travailed in great eloquence, and yet have neither gained glory to God, nor afforded fruit to the hearers. Hereupon it is, that some that have been as full as the vessel that hath no vent, have become as barren as the flintstone is of water, because they have sought glory but not by humility; they have shunned destruction, but not left their pride. chose, we shall observe how many speaking in the singleness of their heart and humility of their spirit, have won many souls to the rich enlarging of God's honour and kingdom. Many using few words, with a pitiful and sellow feeling affection, have comforted afflicted consciences, instructed ignorant souls, thrown down proud spirits, confounded haughty hearts, & profited abundantly them with whom they were to deal. Many being lowly in their own eyes, have not so much gloried in, no● received glory for their great gifts which God hath bestowed upon them, as they were comforted in their own consciences, with a rich testimony of the sanctifying spirit, who wrought in them some careful usage of the gifts received, to his glory that gave them. The Lord refuseth the service of wicked men, he will not use a proud spirit in his work: and therefore if we shall see that God doth not bless our labours, let us suspect ourselves to lie in some sin, let us fear our own hearts that they be not humbled before the Lord. And here it is good that we should be forewarned what lowliness it is the Lord requireth of us, lest we deceive our own souls in a false and fantastical humility▪ Wherefore as all men will grant humility to be void of murmuring and grudging: so aphantastical humility. we affirm, that that is not a mind rightly humbled under the hand of God, which is still perplexed and affrighted with immoderate fear of the danger of some evil to come. For as we condemn that hellish security which is void of all fear: so we mislike that abject mind which is oppressed with too much fear, still breathing out of such trembling voices: Oh what shall become of me▪ I am afraid that some evil will befall me, I shall never be able to bear it, I had rather die than feel it. When we thus distrusting the Lord, Impatiency. begin to teach him what he shall give to us, or what he shall take from us, we are in the high way to meet with the evil we feared, and nothing in the world will sooner bring the danger upon us. We therefore commend and affirm that to be true humility, which as it repineth not grudgingly against the Lord, so it shrinketh not too distrustfully before the Lord: but as on the one side we are ready to be thankful, if it be the good will of the Lord to deliver us; so on the other side we are willing to lay our head to the block, and offer our body to the striker, if the Lord in wisdom should make trial of us. This It is best for us under the cross to be thus minded. will teach us to possess our souls in meekness and patience; this will strengthen us to say boldly, Lord if thou send this deliverance, thy name be praised; if thou shalt further try me Lord, thy holy will be blessed▪ Lord here I am, spare me if thou wilt, try me if thou pleasest. This humility was in Abraham, Isaac, Moses, David, Daniel, Azariah, Sidrach, Abedn●go, Gen. 22. 2. Sam. 15. and others of the Saints and servants of God. Abraham when he was most ready to offer up his son, even than the Lord gave him his son again. David when he was prepared to surrender both life and living to the Lord, obtained both life and kingdom for longer time. At what time Ezekiah had resigned himself to die at the will of the Lord, the Lord gave him his health again, and made him as it were a lease of his life for fifteen years to come. And surely there is no readier way to obtain life, than to offer ourselves unto How to avoid the cross, or to be freed, if it become. death: no better mean to avoid sickness, poverty, reproach, or banishment, than to have our wills wholly resigned to Gods will, as willing to bear the cross as to be freed from it. For as the more we strive against the will of God, the less we prevail: so the sooner we yield, we shall the sooner be delivered. And yet I mean not that yielding which the Lord by his threatenings or judgements, as by strong hand getteth of us, which is no voluntary submission, but a violent subjection, and constraineth us rather than allureth us to obey the will of the Lord: but I mean that willing humbling of ourselves before the face of God, which cometh from an hart bleeding at the conscience of his own unworthiness, and bruised with the sense of the Lords undeserved goodness: and that more kindly, than if it were threatened with all the judgements of the wicked, and were brayed and broken with all the plagues of hell. The other extremity which agreeth not with true humility, is blockish senselessness, A Stoical numneffe. and that dead and devilish apoplexy of the mind, which runneth without all foresight, as neither caring for good nor bad, sweet nor sour, heaven nor hell. They that labour of this disease, think it an high point of humility to say, I am at a point, let God do what he will, I care not, if he save me, so it is, if I be damned, what remedy? let men injury me as they will, come what come will, I pass not. And these kind of men as past all feeling, and now more brutish and blockish than any bruit beast, in their life, neither tremble at God's judgements, nor rejoice in his promises; in death they fear not hell, they desire not heaven, they are not grieved if they be damned, they are not comforted to hear they shall be saved, they confess not their sins, they profess not their faith, they show not their When sinners die a quiet death, it is an evil sign. hope, they live like stocks, and die like blocks. And yet the ignorant people will still commend such fearful deaths, saying, he departed as meekly as a lamb, he went away as a bird in a shell, when they might as well say, (but for their featherbed and their pillow) he died like a beast, and perished like an ox in a ditch. But to come to the use and fruit which we may gather out of this doctrine. First let us consider that if we be come to have such a brawned and thick skin over our consciences, A heart obdurate and hard in sin. as neither by public preaching, nor private reading, as neither by the Law, nor by the Gospel, as neither with threatenings nor promises, as neither by praying nor meditating, we can find neither matter of comfort, nor humbling; we are so far from humility, that we are as men rather dead than humbled, and our case is most fearful. For in this Stoical apathy and want of feeling, we fear nothing; fearing nothing, we are easy to be deceived; being easy to be deceived, we may soon be hardened, and so by security being deprived of all heedfulness, we are snared of the tempter ere we can be aware. It remaineth to speak somewhat of these observations, which may fitly be drawn out of the general speeches of the holy Ghost, either to our comfort or humbling. Let this ●e our first lesson them, not too greedily to desire prosperity, nor being in some good case either Not too greedily to desire prosperity. of body or mind, to be too quiet in ourselves, as resting securely in the good thing possessed: but rather let us learn in most ease, to watch most over our own hearts, in the greatest testimony of God's grace and favour towards us, to be most humbled in ourselves, to be most jealous & suspicious over ourselves, lest our hearts being by some privy pride stolen away, we give not God that glory which is due unto him, whilst unthankfulness breedeth security, security bringeth privy pride, and privy pride prepareth Prosperity. us for destruction. True it is, that prosperity in itself is the good gift of God, and never hurteth but when our own sin in immoderate desiring it, or our corruption in vaingloriously possessing it, do abuse it to our hurt, and so turn it to our harm. And surely besides that, in long prosperity we contract and gather much dross of security, we shall find that the long want of adversity, meeting with security, will flatter us and blindfold us with a persuasion of impunity, and so infatuate us, that we shall think how that because we have long escaped, we shall never be punished. But seeing we learn to judge no otherwise of sin, but by the punishment of it, we must mark this strain, that God doth no more punish presently every sin, than he doth reward presently every good deed: and by how much his long suffering striveth the more with us, and his mercy tarrieth the longer for our repentance; by so much when they fall, his judgements are more God's judgements. fearful and sudden, coming as the lightning out of the clouds. And so far off it is that our long prosperity should either shadow us from the plaguing hand that we should not be espied, or shelter us that we should be spared; that rather as high Oaks amongst low shrubs, we lie more open to be seen, and the more ready to be stricken when the Lord shall send forth his thunderbolts. Hereupon it cometh, that so many are either stricken suddenly dead in the streets or in their houses, or else have their hearts hardened on their deathbed. And here let all men beware in time of that secret and dangerous corruption To accept the good means in time when God calleth us to repentance. of nature, that a man should be touched with the word, and his own conscience tell him, that the power of God in his will revealed by God's minister, hath surely stricken him: and yet (such is our pride) closely will not only at that time hide all tokens of repentance, and bury all remorse of conscience; but also under hope of having sorrow for sin at a beck, and when he lust, he will refer it forsooth, because he will not be thought by his present repentance, that the word came so near him; he is loath to give the minister of Note. God that honour that he should wound him; he is ashamed to shame himself, as guilty of such a sin▪ Who so thus deferreth in the haughtiness of his heart (seeing repentance is not at our call) let him fear that his heart shall be hardened for the contempt of the loving Rom. 2. 4. patience of the Lord, which day by day leadeth us to repentance. In this first strain let us further learn especially to beware of pleasing ourselves too much in well-doing, because as all other sins are occupied in vile and wicked matters, this creepeth even into the best and most excellent things. So that experience shall teach many corruptions, that the better they have been occupied, the more subject men are to fall into it. Whereby there groweth not only an haughtiness of mind in rich men, men of authority, and such as excel others in outward things: but more perilously there springeth up a spiritual pride in the excellency of wit, wisdom, knowledge, utterance, Spiritual pride. gracious speeches: and even herein are we often proud, In that we see our pride more than others can do. And many of the dearest children of God often find, that when God Note. hath most assisted them with the spirit of prayer, exhortation, admonition, interpretation, Pray well before & after preaching. or such like, which be all gifts of the sanctifying spirit, the more they have been puffed up with this pride, either in the present action, or afterward. Which thing no doubt proceedeth from hence, that men please themselves too much in the thing done, and do not return the whole glory to God. This is noted to us as it were by examples in the word of God: Noah, whom an holy fear of himself preserved from the corruptions of the old world; by want of fear, and because of unthankfulness for his deliverance, was overtaken of drunkenness after the stood. Lot, who suspecting himself being among the Sodomites, was preserved from sin even in the sink of sin? afterward waxing remiss in this godly jealousy, fell grievously into incell, even there where he desired to go for his safety. David, so long as he was exercised and kept under the hand of God with fight the Lords battles, prevailed against many and mighty sins: but when he received some breathing time of the Lord from his former troubles, he was quickly over come of a woman, that could not be overmatched of many men. Especially then (that I omit the examples of Hezekiah, Peter and Paul, of whom I spoke before) let us look to our hearts, after we have received the best gifts, and let us consider the great wisdom of God providing for our infirmity, in that prayer of our Saviour Christ, where immediately after that we have prayed to have our sins forgiven, we crave, not to be lead into temptation. Which would seem strange to a man, that there should be a commixtion of two such requests, were it not that through corruption we were then most ready to be tempted, when we have tasted of the greatest mercy. And surely as this was the first sin whereby Satan fastened upon Adam: so it is the last sin which the most godly ●ail by. For when all sins are as it were wounded, and all graces begin to abound? even out of the ashes of those sins ariseth this monstrous sin of vainglory. And when Satan can find courteous entertainment, now he will not doubt to prevail by egging us to this one sin, that is, to be proud for overcoming so many sins, and excelling in so many graces. Surely if the devil mistrusted not this weapon of proof, even in paradise, and that upon man, being in his innocency; we must think that he hopeth as well now to get the victory in this wicked world upon man so sinful, who now is as tender and as apt to receive the least spark of vainglory, as the enemy is both strong and subtle to strike it on us. Yet further observe, that when our Lord jesus Christ was most full of God's spirit, he was then led to be tempted in the wilderness; when he was most furnished, he was most tried. On like manner, when we have received some great gifts, we must look both that the Lord for his part will take some trial of them, and that Satan also watching for the richest prey, and gaping for a man when he hopes to have the best spoil, will for his part there use the most force and cunning, where he findeth the rarest and most notable servants of God: partly because he most envieth them, and partly for that by pride he thinketh soon to inveigle them. Wherefore if Gods children shall truly examine their own hearts in this sin, they shall have some testimony and trial in themselves, whether they be thankful for God's mercies in truth or no, if having received much they fear much: and by how much the more they increase in gifts, by so much they grow the more jealous over As grace's increase, so desire thy fear may increase. their thoughts, words and deeds, and sit as it were in the watchtower of their hearts, viewing to espy even their least declinings. Which thing if we could do in truth, he should not so have the graces of God and feeling of the spirit by fits, but both in greater measure and longer continuance: the want of which heed taking to ourselves, constraineth the Lord to punish us (as I said) with dullness and deadness of spirit, thereby to preserve Wherefore our feeling and joys are but by fits. us from viler sins, which otherwise our pride and security would carry us headlong into. And were it so that in reverence and fear we could attend more on the Lord, we should not have his good spirit so rare a guest unto us, & we should find the increase and return of greater consolations than we have. Why do men then so much marvel at the dullness of mind coming on them after some rare feelings of the spirit, and when they have tasted joys glorious and unspeakable, and think that now all the fruits of God's grace are as clean gone away in them, as if they never had tasted of the power of regeneration, seeing unthankfulness is so ordinary and usual a sin with us? But admit we have some good witness of conscience, and our heart telleth us that we have been thankful, then must we think that the Lord doth try us, and will bring us to acknowledge that the thing we had, was his only gift to give and take away at his pleasure, and that it came Unthankfulness cause of dullness. not from ourselves as a thing to command at our beck. Howbeit usually and for the most part our unthankfulness is the cause of this dullness. Now, albeit this kind of buffeting be grievous unto us, yet we must not desire utterly to be freed from it, because by it our pride is cured. For if that chosen vessel and servant of the Lord, Paul, so abounding in graces of the spirit, so frequent in fasting, so often in prayer, watchings and temptations, could not prevail against this sin: seeing by all these former ways he could not subdue this corruption in the flesh, we must not dream and delude ourselves, that we using nothing so many helps of mortification, should utterly be rid from the same. When the Lord then shall exercise us with this prick in the flesh, although it is the messenger of Satan to buffet us: yet we must take hold on this to our comfort, that the Lord disposeth and moderateth it: and though we be often and long assaulted with it, yet still we must mislike it, we must still be grieved for it, and pray in Christ against it; we must tremble and Strange doubts in the godly of God's wisdom▪ power, etc. he humbled in ourselves, that we should have such strange and doubting thoughts of God's wisdom, power, majesty, and providence, etc. and yet in such manner and measure as knowing it to be God's mercy, that by these means the Lord would keep us from more vile and enormous crimes. Further and besides this, the Lord giveth us to see such monsters of the mind, to forewarn us, and to make us more afraid of falling into the outward action of sin. Thus we have often temptations of unbelief, to make us to fear Wherefore Gods children are often exercised with evil thoughts the falling from the faith; we have privy discourses of Popery, to show what a dangerous thing it were to be given over unto Popery; we have often vile thoughts of adultery, murder and theft, to drive us more earnestly to pray that we never fall into th●●e sins in action. And for this cause they that will not make some wholesome instruction of their inward temptations, nor suspect their falling into the action of sin by the affection of sin, often fall for their pride suddenly into adulteries, murders, thefts, heresies, popery, and How the godly by not suspecting their affections, may fall to gross actions. such like. Thus the Lord cometh by the messenger of Satan, the prick of the flesh, to try us, whether we will stick to the word preached, or to such suggestions ministered, to tri, our faith, to confirm us in the favour of God, when we shall obtain the favour of God, who often assisteth his children being humbled, even in most dangerous assaults, and leaveth them being puffed up in the least temptations, so as they fall, that thereby they may know what help is of God and not of man. And howsoever flesh and blood counteth this but a paradox, yet sure it is, that our case is worse when the Lord ceaseth by such means to ●●ft & fan us, than when he holdeth us from some profitable temptation for our exercise. For we shall see many, who desiring rather to ●e freed from the cross, than to reap the fruit of it▪ although for the time, wherein they endured their temptations at the first Security how dangerous. they were clear and innocent: yet afterward have fallen most grievously, because they would not profit by those temptations which the Lord sent, either to punish some sin past, not thoroughly repent of, or to correct some sin present not espied, or to forewarn us of sin to come not suspected of us ●ome have been tempted to heresy, some to pride, some to wordliness, who disdainfully looking at such thoughts, as matters of no Note. importance, though they were before unattainted of these evils, yet now have come to be heretics, proud persons, & worldlings. This aught to teach us then most to suspect ourselves, when we think our estate safest: And blessed is the m●n that fears al●●●es. This Pro. 28. 14. numbnes of the soul, striveth and striketh deeply even against the ordinance of God for our salvation: (I mean the word, the Sacraments and prayer) so that oftentimes our case standeth thus, we thus say i●● ourselves; If I hear the word, so it is, I feel no great want of it; in receiving the Sacraments I have no pleasure; in not receiving them I have no grief. If the exercises of religion private and public be used, there is no● much good done; if Our privy pride, not respecting the means had plentifully, how it is corrected. they be omitted, there is no great hurt done; if I have spare time I can go unto them, if I have never so little business I can keep me away from them & be glad of such excuse. Surely this estate bewrayeth a proud heart, blessing itself with a fullness and cloyedenes of the means, and either showeth us to lie in some sin presently, or that we are like to fall into some sin hereafter and that shortly. Howbeit being absent, i● having these or like affections we can mourn, beat our own hearts, and judge ourselves, inquiring of the things spoken at their hands, that have been at the congregation; if being absent in body Absence from the congregation. with an humble sight of our want; we are as present in spirit; if even in time of exercises we bestow the time in prayer, in reading, or in meditation, the Lord will shield us from sin, and the shame of sin. Again, if we shall find ourselves subject to peevishness, concupiscence, or covetousness, with less power to prevail against them that we have had; let us fear lest some pride hath gone before: If we cannot recover ourselves out of these evils by prayer or mourning, let us suspect our own hearts, that some security Note. in the means hath overtaken us, the Lord for a time hath left us, the devil hath foiled us. It is a blessed thing to get the victory of our faults, before they be joined with the offences Victory over our faults before they get strength and break forth. of the world, with the grief of the godly, with the reproach of our adversaries, with the trouble of our own consciences, with the hazard of God's glory. And therefore if it be so the good will of God, let us earnestly desire him that our trials and temptations may be inward, that they may be stayed and stenched when they begin, that they break not out abroad to the greater dishonour of the Lord, and our further discomfort: which surely they will do, if by cherishing them, and not checking them, we strive not for some safety against them. Let us humbly therefore long before, fear this reproach to come, and pray with the Prophet, Lord keep me from the reproach which I fear: lest otherwise the Lord seeing us make no conscience in these cases, be avenged of us, who Psalm. 119. surely will dishonour them that stick not to dishonour him. Cease then to gaze at the work of God, and labour to gauge the pride of your own hearts in affection, which the Lord is contrained to shame us with, for the abuse of his graces, for the discredit of his word, the contempt of his glory, and for the neglect of our own salvation: which being before purposed, rather than it should be vnaccomplished, we shall have shameful Sergeants By what mes sengers God awakens his children. sent unto us; as fire on our houses, wars to spoil our goods, sickness to weaken our bodies, and torment of mind to scourge our consciences, which will draw us out by the ears from the heavy slumber of sin, wherein we snorted. And thus fitly, though suddenly, we are slipped into the second point and observation of this doctrine, which is, that we should not be too high to enter into the gates of adversity, nor being entered, to behave ourselves unpatiently, as though it would undo us to sit in the house of mourning a while: rather we must rejoice in it, and be thankful for it, saying with the Prophet: It is good for me o Lord that thou hast afflicted me, etc. because the holy Ghost here telleth us that Psalm. 11●. lowliness goeth before honour, and in the school of humility, we shall learn the way to true glory and Nobility. Neither do I here mean, that affliction in itself hath of itself such virtue, as to humble us truly under the hand of God: but when the spirit of God worketh with it, that then it will breed in us the fruits of righteousness, repentance, faith, and holiness; it will drive us to seek comfort in the world, to ask comfort by prayer, to yield comfort by compassion on other men's evils. And therefore it is necessary against the policy of Satan, who would discourage the Saints of God in their profession, by dressing them with afflictions, to stay ourselves in this testimony of the holy Ghost, Use of the former doctrine. that before glory goeth affliction, and after lowliness cometh honour, either in this life, or in the life to come, or in both. This must further teach us to profit by the threatenings of God publicly preached, not to threaten them, or to murmur against them that lay the 1 judgements of God against us in the law: this must cause us to make much of them, that by sharp censuring of us, will soon draw us out of sin. This must work in us a desire to 2 reap some fruit by private admonitions; yea, and to call on others to admonish us that 3 we may still be kept in some good course of humility. Further and besides this, it is profitable for us to frequent them that are sick, ready to di●, perplexed in spirit, imprisoned in chains, and oppressed with misery, that in them we To visit the sick. may see ourselves, as in a mirror: and so with Moses to choose rather to suffer afflictions, then to enjoy the pleasures of sin for a time. This acquainting ourselves with the judgements of Heb. 11. 25. 27. God, will both rub off security, and stir us up to greater thankfulness for ourselves, and pity towards others. Wherefore, they are not in the way of humility to obtain Hebr. 12. 2. 3. glory, who are so tender sighted that they cannot abide to see the judgements of God: they are too dainty eared, that cannot, or that will not hear the threatenings of the Law: saying, oh I cannot abide to hear one in desperation, I cannot away to hear such fearful speeches, to hear the devil speak in one; I love not to see one lie gasping and panting in death; These things would deprive me of all mirth, breed melancholy, and stir me up to m●●●es. Nay, this delicateness to fly from the Lord thus drawing near us, will hasten these things upon us, which we will not profit by in others. Such eyes to see, such ears to hear, such hearts to be humbled, it becometh God's people to have, that as they love nothing more than glory, so they labour for nothing more than humility: as they shun nothing more than confusion, so they avoid nothing more than pride of heart. Which that we may do, let us cast down ourselves before the throne of mercy, in the name and mediation of jesus Christour Saviour. O eternal God and our most loving father, behold us in thine own covenant, etc. FINIS. OF THE GOOD EDUCATION OF childs. THE six SERMON. Proverbs 17. 21. He that begetteth a fool, getteth himself sorrow, and the father of a fool can have no joy. THE holy Ghost speaking in the Scripture of foolish sons, (as that he that be●etteth such a one, getteth himself sorrow, and that the father of a fool hath no joy) meaneth it not so much of natural idiots, and such as are destitute of common reason (although it is true, that this is a lamentable judgement of God, and a heaviness to the parents of such a child) as of wicked children, such as are either ignorant in the word, not knowing how to order one right step to the kingdom of God: or else having some knowledge of God, ungodly abuse it, to maintain their carnal lust and appetite. For this Foolish children. cause as it would grieve parents to have natural fools to their children, or such as either through some imperfection of nature are dismembered, or deformed, and misfigured in the parts of the body: so much more should it grieve them to have such children, as either for want of knowledge and heavenly wisdom, cannot walk in the fear of God: or abusing the knowledge given them, prostitute themselves to all sin and wickedness. It is marvelous to see how greatly parents can bewail the want of one natural gift proceeding of some imperfection, and how easily they can pass over without any grief, the want of all spiritual graoes, springing from corrupt education. In like manner, it is strange that men can take the matter so heavily, when their children break into such offences, as either have open shame, or civil punishment following them, and yet can make no bones, but post over such sins as are against the majesty of God, accompanied with everlasting confusion and unspeakable torments: wherein what do most part of men bewray, but their great hypocrisy, in that neither their joy nor their grief is sound to their children, and that they love themselves more in their children, than either their salvation, or the glory of God? The tender love & care whereof no doubt did increase the sorrow of David for the death of his son Absalon, who was not so much grieved for the loss of a son, as for that untimely end of his son. Let us learn therefore to correct our affections to our children, and be grieved for our ignorance, impiety and sins: whereof either our carnal compassion, the not lamenting of our own natural corruption, the want For what causes the Lord afflicteth parents in their children. of prayer for an holy seed, or profane education armed with the wrath of God, may be a most just occasion. Can a man hope for a holy posterity? or do we marvel if the Lord cross us in the children of our bodies, when we make as bold and brutish an entrance into that holy ordinance of the Lord, as in the meeting of the neighing horse with his mate, when being joined in that honourable estate of matrimony, either as mere natural men without all knowledge of God we beget our children: or as too carnal men without the fear and reverence of the Lord, neither bewailing our corruption which we received of our forefathers, nor praying against our infirmities which may descend to our posterity, we abuse the marriage bed. Lastly, when having received the fruit of the womb, we have no care by virtuous education to offer it to the Lord, that our child by carnal generation may be the child of God by spiritual regeneration? Surely no. And yet men without all looking up to God's providence and secret counsel, without all bethinking Education of children. themselves of their corrupt nature, from which their children are descended, without all looking back into their wicked and godless bringing them up, will fret against their sins, and fume against their children: yea often they will correct them, and that to serve their own corruptions, not so much grieved for that they have sinned against God, as that they have offended them. Christians therefore must know, that when men and women raging with boiling lusts meet together as bruit beasts, having none other respects than to satisfy their carnal concupiscene, and to strengthen themselves in worldly desires, when they make no conscience to sanctify the marriage bed with prayer, when they have no care to increase the Church of Christ and the number of the elect, it is the ●ust Marriage bed to be sanctified with prayer. judgement of God to send them monsters, untimely births, or disfigured children, or natural fools: or else such as having good gifts of the mind, and well proportioned bodies, are most wicked, graceless, and profane persons. Again on the contrary side, we shall find in the word of God noble and notable men commended unto us for rare examples of virtue and godliness, who were children asked and obtained of God by prayer. Our first parents Adam and Eve being humbled after the birth of their wicked son Kaine, obtained a righteous Abel, of whom, when by his bloody brother they Godly children Gods special gift. were ●ereft, they received that holy man Seth. Abraham begetting a child in the flesh, had a cursed Ishmael: but waiting by faith for the accomplishment of God's covenant, he obtained a blessed Isaac. jacob not content with one wife, according to the ordinance of God, was punished in his children: yet after being humbled, he received a faithful joseph. Elkanah and Anna praying and being cast down, had a Prophet that did minister before the Lord. David and Bethsheba lamenting their sins, obtained Solomon a man of excellent wisdom. Zacharie and Elizabeth fearing the Lord, received john the Baptist and forerunner of Christ. Look what sins we have naturally, without God's great blessing, without prayer and humbling of ourselves, we shall convey them to posterity: and although the Lord do grant sometimes natural * As beauty, strength, wit, etc. gifts unto the children of carnal and natural men, yet for the most part they receive their natural * If the child resemble his pa rend sin beauty, strength, wit, for the most part naturally, he is infected with the sins which accompanied those gifts in his parents, as pride, vainglory. sins withal. But if the children of God by regeneration do see into themselves, and lament their sins of generation, praying that their natural corruptions may be prevented in their posterities, they shall see the great mercy of God in some measure freeing their posterity from their sins. Now when thou shalt see such sins to be in thy children, enter into thine own heart, examine thyself, whether they are not come from thee, consider how justly the hand of God may be upon thee, and when thou wouldst be angry with thy child, have an holy anger with thyself, and use this or such like meditation with thine own soul: Lord, shall I thus punish mine own sin, and that in my child? Shall I thus prosecute the corruptions of my ancestors? Nay I see, O Lord, and prove that thou art displeased with me, for the too carnal desire of posterity. I lay then in some sin, I asked not this child of thee by prayer; be merciful unto me O God, and in thy good time show some pity upon A notable meditation in the correction of children. my child. Thus thinking when thou goest about to correct the corruption of nature in thy child, which he could not help, arming thyself with prayer, repenting with jacob, thou shalt be so affected, that as thou art desirous to draw thy child out of sin, so yet to do it with the mildest means, and with least rigour. And one thing is most wonderful, that 1 some will teach their children to speak corruptly, and do wickedly whilst they are The folly of some parents. young: and yet beat them for it when they are come to riper age. Again, some will embolden their children to practise iniquity towards others, which when by the just judgement 2 of God, they afterwards practise against their parents themselves, they are corrected for it. And yet deal with these and such like men, for the evil education of their children, and they will answer, do not we as much as is of us required? We send our children to the Church to be instructed of the pastor and to the school to be taught of the master; if they learn, it will be the better for them; if not, they have the more to answer for another day, what can we do more? But remember O man, consider O woman, whosoever thus speakest, that for thy sins sake, and thy want of prayer, there may be a plague upon Parents must give their children a good example in their private family. the pastors pains, and a curse upon the teacher's travail: If parents would have their children blessed at Church and at school, let them beware they give their children no corrupt examples at home, by any carelessness, profaneness, or ungodliness; otherwise parents will do them more harm at home, than both pastors and schoolmasters can do them good abroad. For the corrupt example of the one, fighteth with the good instruction of the other, which is so much the more dangerous, because that corrupt walking is armed with nature, and therefore more forcibly inclineth the affections of children to that side. And further, experience teacheth us, that children like or mislike more by countenance, When to begin to catechize children. gesture and behaviour, than by any rule, doctrine, precept, or instruction whatsoever. Some there be also, that will not have their children taught, until they be ten or twelve years old: because (as they say) before that age, they have but an apish imitation. To whom I answer, that although indeed they cannot then deeply discern, nor profoundly conceive things; yet how many things before those years both will they receive and remember? And I demand, if children being apish in imitating evil whilst they be young, which they will have the habit of when they be old, why may they not much more better do apishly good when they are young, which they may do carefully when they are old? Besides, let them so go untaught, and they will grow so headstrong, that they will sooner be broken than bended. And sure it is, that one stripe or two words will do more good to a child in the beginning, than an hundred stripes afterward. And here let parents be admonished of their undiscreet correction, who do their children more harm in showing a merry countenance after their discipline used, than they do good by their chastising, although in their anger they be corrected. Neither do I purpose to take away natural We must mourn and pray in the corrections of our children. affections and a Christian kind of compassion in all our censures: for it is my great complaint of the brutish unmercifulness of many parents herein; but I would wish Christians to correct their undiscreet affections herein by heavenly wisdom. Neither am I so Stoical as to deny a more mild and affable kind of speech, to be both lawfully and conveniently used to children: but yet I wish it to be void of all unseemly levity, and without all show of foolish, vain and unnecessary behaviour. To be brief, how needful Household government. household government is towards our children, it may appear by the slender thriving and small profiting of religion and virtue, either in the Church or Commonwealth. For complain men, and preach they never so much abroad, unless they will begin to reform their own houses, and give religion a room at home, especially in their own hearts, they shall travail much, and profit little. And surely if men were careful to reform themselves first, and then their own families, they should see Gods manifold blessings in our land upon Church and Commonwealth. For of particular persons come families; of families towns; of towns provinces; of provinces whole realms: so that conveying Gods holy truth in this sort from one to another, in time, and that shortly, it would so spread into all parts of this kingdom. Well I say, let there be never so good laws in cities, The want of household discipline cause of many evils. never so pure orders in Church, if there be no practice at home, if fathers of families use not doctrine and discipline in their houses, and join their hands to Magistrate and Minister, they may, but most unjustly (as many have done) complain that their children are corrupted abroad, whereas indeed they were before, and still are corrupted at home. Alas, if parents to whom the comfort of their children well brought up, is a precious crown, will not inform and reform their children in the fear of God, whom it doth chiefly concern; how should hope sustain these men, that others will perform this duty to them, for whom the charge doth far less appertain? Lastly let parents remember, that therefore oftentimes they have disordered and disobedient children to themselves, because they have been disobedient children to the Lord, and disordered to their A note for parents. parents when they were young; wherefore because they have not repent, the Lord punisheth their sins committed against others, with the like sin in others against themselves. Wilt thou know then O father, how thou mayst have that blessing, to be the blessed father of a blessed seed? wilt thou know O mother, how to avoid that curse, to be the cursed mother of a cursed seed? then bring thy children within the covenant, endeavour to make thy son by nature, the son of God by grace; and thy daughter by nature, the daughter of God by grace: and remember that God which on his part protested to our father Abraham, that he was all sufficient for the accomplishment of his promise, in giving him a blessed seed, required also of our father Abraham for his part, that he should walk before him and be upright. Wilt thou then have the one part of this covenant, that is, that God should bless thee in thy seed? then remember thou also the other part, that thou walk before the Lord and be upright. Wilt thou have thy children as the blessed seed of Abraham? teach them with Abraham the commandments of God, pray for them with Abraham that they may live in the sight of the Lord; be ready to offer them with Abraham, that they may be an holy sacrifice to the Lord; It is thou O man, O woman, that mayest do thy child the greatest good and the greatest harm: if thou prayest for him, and repentest for thyself, the Lord will bless thy care, the pastors pains, and the teacher's travail. But if thou despisest these duties, the Lord will deny thee those blessings, and the curse of God will be upon thy child at home in thy house, abroad in the Church and in the school. And seeing that the Lord hath promised that he will be thy God, and bless thy seed, if thou be faithful: thou mayest both hope, that thou art of the faithful, if thou have a blessed seed, and fear that thou hast not as yet the blessing of the covenant, when thy seed is cursed. But some will say, had not jacob wicked children, and David godless sons? And doth Objection. not daily experience teach us, that wicked men have godly children? Yes: for besides the secret counsel of the Lord herein, we must know that neither the promise of the Lord is so universal, that every particular child of a faithful man should be within the covenant: for if of many there be but one blessed, the promise is performed. Yea which more is, though that a faithful man have never a good child, yet if unto the thousand generation there be but one good, the covenant is not broken. Neither must we tie the Lords work so much to man, that a good man may not have an evil son, seeing though the Lord visit not his sins, yet he may visit the sins of some of the forefathers, to the third and fourth generation going before. To the second I say: that an evil father having a good child, though the Lord show not mercy to that particular man therein, yet he may remember his promise to some of the forefathers in the thousand generation going before. And though that an evil man have no cursed child, yet the curse may be accomplished in the third and fourth generation following. Wherefore not speaking of election or reprobation, which we leave only to the Lord to make good or bad, according to the good pleasure of his own will, I exhort parents to use the ordinary means to bring up their children, so as they either by some good tokens may see them the children of God, and heirs of the covenant: or at the least be comforted in their own consciences, if the Lord refuse their children for some cause unknown, in that to their ability they have used all good means to bring them up well, and offered them to God. And if parents have cause to be grieved, when thus travailing in good education, they cannot see good in their children; how much more cause of grief may they have, when they have used no labour at all to bring them up in the fear of the Lord? and yet many will be grieved for the one, that will not be grieved for the other. Wherefore let us learn (if we will convey God's blessings to our posterities) to use all holy duties thereunto: and on the contrary, if we will be loath to convey God's judgements to our children, let us carefully avoid all means that lead unto them. And surely as it is a blessed thing in the hour of death with Sim●on to depart in peace, leaving our wife, children and servants spouses to Christ, children to God, and servants to the Lord: so in death no one thing will be more grievous to a man, than, the Lords having given him the charge and dignity of so many souls, to be furthered to salvation, that his own tormented conscience shall press him, how, in as much as he could, he hath helped them forward to their damnation; and so, which is more fearful, he shall have them spewing and That parents may have a good conscience in death. foaming out in his face continual curses, in hell accusing him for ever to be the murderer of their souls. Howbeit, I do not exempt children from all blame, so charging the parents, as though the children were free from all guiltiness herein: for I am not ignorant, that as in the time of Ezekiel, so in our days, youth is ready enough to take up this Proverb, The fathers have eaten sour grapes, and the children's teeth are set on edge. But I affirm, that though the occasion be offered of such wicked parents, yet the cause of destruction is still in the children themselves. And besides that, it is sure that the soul which hath sinned shall die the death. Seeing also there be some young men, who notwithstanding the great profaneness of the most, the manifold corruptions offered abroad, the ungodly examples abounding at home, are so mightily preserved by the seed of grace, that they escape safely in an holy course of life, lamenting when they see the least occasion of evil, rejoicing in the least occasion of good things: the rest who please themselves, and hope to shelter their sins under their parents defaults, are plainly left without excuse, and are justly guilty of the blood of their own souls. Labour therefore ye young men to wipe away the tears of grief from your father's eyes, and stay the sorrowful spirits of your tender mothers, and consider with yourselves, if you have any good nature in you, and have not buried the use of common reason, what a shame it is to be a shame unto your fathers, to whom ye ought to be a glory: and think ye wanton wits, that have not cast off all natural affections, what a contempt it is to be a contempt unto your mother, to whom ye have offered as it were a despiteful violence, in that ye are as it were a corrosive unto her heart, when as ye should have been a Crown unto her head. The end of all this briefly is thus much, that parents having children not walking either in knowledge or in a good conscience, must make some use of so just a cause of grief, examining themselves, and accusing their own souls before the Lord; either for that their meeting was profane to so holy an estate; or brutish, because they desired rather a seed like unto themselves in flesh and blood, than such as might be like to Christ by grace and new birth; or that they begat their of spring, as mere natural or very carnal men; or because they either profanely neglected all education, or monstrously misliked that in their children which they liked in themselves, and punished in them their own corrupt precepts; or for that they suffered injuriously their children to do evil unto others, which they could not suffer them to do unto themselves: or untaught that at home which was taught abroad; or in that they do lie in some sin unrepented of; or else because they never made conscience to bring their posterity within the covenant of salvation: but still loved their flesh in their children, & not their souls. And children must here also learn, that it is one special property of a liberal and ingenuous nature, to be careful so to live, that in time they may be a glory to their fathers, and a joy to their mothers: which the Lord grant to us all for his glory, and our everlasting comfort: through jesus Christ our Lord and only Saviour. FINIS. OF REPENTANCE, AND TRUE SORROW FOR SIN: THE SEVENTH SERMON. Acts 2. vers. 37. 38. Now when they heard it, they were pricked in their hearts, and said unto Peter, and the other Apostles, Men and brethren, what shall we do? Then Peter said unto them, Amend your lives, and be baptised every one of you in the name of jesus Christ for the remission of sins, etc. IN this portion of the holy book of God is set down to us an effect, or rather a fruit of Peter his sermon, which he made for the answering of the slanderous reports of the jews, at what time they saw the wonderful gifts of God sent down upon the Apostles. In which Sermon, the Apostle had pricked their consciences with showing them their sins, telling them of a surety, that their iniquity was the cause of Christ his death: whereby a certain care began to be wrought in them, in so much that being thus troubled, they inquired and said, Men and brethren, what shall we do? Whereupon afterward followed the second Sermon of Peter: where he exhorteth them to continue in their repentance, and teacheth us that if our sorrow be good, we must go forward therein. Further he showeth them to this end, that they must believe, that believing they may be baptised, that being baptised they might receive the gift of the holy Ghost. Lastly it is manifest, how they hearing that Sermon, first received the doctrine, and after persevered in the practice of the same. Briefly therefore three things are hereto be noted. First, the fruit Three things to be noted in this text. of the former Sermon of Peter contained in these words: Now when they heard it, etc. Secondly, the sum of a new Sermon of Peter in these words: Then Peter said unto them, Amend your lives, etc. Thirdly is set down the fruit of their obedience. In the former part of this Chapter we may know the wonderful works of God, that the Apostles, who were never brought up in schools, spoke with divers tongues: which when the multitude heard, some are said to marvel and to be astonished: some mocked them and said, They are full of new wine. But when Peter with great boldness of spirit had in this Sermon which he made, set the truth of God against their false accusations, and had preached against their sin, than they left off mocking, and were pricked in their hearts. Where first we may note the power of God's word, which only is able to touch our consciences for sin. For The power of God's word, in the conversion of sinners neither the diversity of tongues, nor other gifts of the holy Ghost could prick their hearts, as being able only to cast them into an admiration. What more forcible thing than that which causeth a godly sorrow, and causeth our consciences to be pricked? What so able to prick our consciences as the word of God? Indeed many feel sorrow, and are inwardly pricked: but because therewith is not joined the power of God's word, they be either senseless as blocks, or in their feeling they be murmurers. This cometh unto us by the dignity of God's word, in that no wonders from heaven, no miracles on earth can touch our hearts, and work in us any good fruit without the same. For though the Lord should show unto us all the wonders from heaven, which he showed on the old world, and on Sodom, although he should lay all the plagues upon us, which he laid on Pharaoh, and on the Egyptians, without the word of God, we should be as unprofitable beholders, as ever were the Sodomites, and should become as hard hearted as ever were Pharaoh, and the Egyptians: so that no judgement from heaven, no trouble from earth can humble Three ways. us, no blessing from above, no benefit from beneath can profit us, until the word of God cometh, which teacheth the old way to forsake it, the new way to enter into it, and the perfect way, to continue in it. And thus much for the general scope of this doctrine. Now more particularly we may observe in this first part three things. First, the power Note. of the word to prick our consciences. Secondly, that this prick must not cause in us a more rebelling against the word and Ministers thereof: but rather a greater reverence to them both. Thirdly, such pricks must prepare us to a greater desire to profit. For the first The first entry to godliness, & beginning of repentance is a godly sorrow for sin. we must know, that this is the beginning of repentance, & this is the entry to godliness, even to conceive a sorrow for our sins, and so be wounded with a feeling of our evils. For as long as men are secure, it is not possible that they should seriously apply their mind unto doctrine, neither without the knowledge and feeling of our sins can we heartily long for Christ. To this agree the Law, the Prophets, and the Apostles. The law, because in all their sacrifices, wherein Christ was prefigured, was manifested also under dark signs, the contrition of heart, and acknowledging their unworthiness. The Prophet as David and Esay. David in the fourth Psalm and fifth verse faith, Tremble and sin not: where the Prophet showeth, that this is an effectual thing to true repentance, to quake and Psal. 4. 5. tremble for fear of God's judgements. That we may then truly examine ourselves, we must fear and humble ourselves, because before trouble, terror, and quaking at the judgements of God, we will never be brought to offer ourselves to Christ alone. In Psalm 51. vers. 18. 19 the Prophet likewise showeth, that no sacrifice is acceptable to God without a contrite heart, that is, neither prayer, neither almes-giving, neither praise of thanksgiving, unless we bringing an humble and contrite spirit with us, cast ourselves down before his judgement seat, and sue for mercy in Christ. And here mark that he saith, The sacrifices of God are a troubled spirit, etc. where he using the plural number showeth, that the sacrifices of repentance, which must not be one, but many, are humbleness of the spirit, and contrition of heart. For the affliction of the soul and contrition of the mind, do so cast us down, wounded with our sins, and humbled with a feeling of God's wrath, as that it maketh us to acknowledge that we are nothing of ourselves, and to seek for our salvation wholly at the mercy of God. No marvel then (seeing by this means we being confounded and ashamed of ourselves, & staying ourselves on the only promises of God, do come to confess our own nakedness and wretchedness) if the Prophet should say, that the Lord is pleased, with his sacrifice as with the sacrifice of sacrifices. The Prophet Esay 40. 6. 7. 8. saith. All flesh is grass, and the beauty thereof as a flower of grass; the grass withereth, and the Esay 40. 6. 7. 8. flower falleth, when the breath of the Lord falleth upon it. Where the Prophet painting out man in his proper colours, and driving him to seek out salvation not in himself, but in Christ, describeth the outward part of man to be as grass: and by the flower of grass, he showeth his gifts of mind being unregenerate, as wisdom, memory, knowledge, and understanding. So that, when God's spirit doth but breath on us, all our wisdom, all our knowledge, riches, and authority fall before the presence of the Lord of hosts, neither can we remain, but only by the word of God, whereby we are borne again. Wherefore the considering and meditating of our transitory estate, driveth us to a contrition and humbleness of spirit. Besides, the Lord God, saith Esay, whom the heavens cannot contain, nor the earth hold, Esay 66 and 57 14. 15. will come and dwell with a lowly, poor, and troubled spirit, and which standeth in awe of his word▪ God doth not accept our sacrifices, which are offered without trembling at his word, no more than if we should kill a man, and choke a dog, or offer swine's flesh, which was counted an abominable thing among the jews, or praise the thing that is unright. Lastly, to this acordeth the Gospel, and the Apostles. Our Saviour Christ, Matth. 9▪ 13. saith, I Matth. 9 13. came not to call the righteous, but sinners to repentance; not every sinner, but that sinner which condemneth sin in himself, and is weary and laden with his sins. Matth. 11. 28. Matth. 21. 32. our Saviour Christ preferreth the harlots and Publicans before the pharisees: for they being pricked for their sins and convicted, did sorrow, and heard john preaching unto them. So then Christ giveth relief to those that want, righteousness to them that feel themselves sinners, ease to them which are burdened, light to them which are in darkness, life to them which are dead, and salvation to them which condemn themselves. The Apostle declareth, 1. Corin. 14. how the Corinthians were moved with strange tongues: but yet had not in admiration the word. Besides, he showeth by comparing the gift of tongues and prophesying together▪ that if an Infidel or unlearned man should come, and hear them speak with strange tongues, he would say, they were out of their The power of the plain & simple preaching of the Gospel. wits: but if he should hear them speak the word of God plainly, he would be rebuked of all men and judged of all men, and so the secrets of his heart should be made manifest, he would fall down on his face and worship God and say plainly, when he feeleth his sins, they rifle mine heart, they show my secret sins, doubtless this is God's doing, God is in them, I will follow this religion. Wherefore in this appeareth the power of the word, The power of the word. in that it citeth and summoneth our consciences before the tribunal of God, and woundeth us with a lively feeling of God's judgement, that he, who before through security did despise sound doctrine, may now be constrained to give the glory unto God. This appeareth more plainly, Hebr. 4. 12. where it is said, that the word of God is lively, mighty in Heb. 4. 12. operation, and sharper than any two edged sword, and it pierceth through, and searcheth the most secret chambers of the soul, and divideth thought from thought: and then all our holiness shall seem hypocrisy, all our righteousness shall seem as a defiled cloth: we shall find with Paul, that in us, that is, in our flesh, dwelleth no righteousness. For men's consciences are The word must pierce us. cold, neither are they touched and displeased with their evils, so long as they be in ignorance: but when the word of God pierceth into the uttermost corners of their consciences, and telleth them, that they have to do with the Lord; they are thoroughly touched and begin to fear, and entering into themselves, examining their conscience, they come to the knowledge of that, which before they had forgotten. We can never be offered to God without his spirit, john 16. vers. 8. For he reproveth the world of sin, and awaketh john 16. 8. our consciences, that those sins, which before were hid, should be made manifest. David did lie an whole year without this prick of conscience, and thought that all was well, 2. Sam. 1. 2. until Nathan came, neither did he find comfort of conscience, until he had thus been pricked, Joseph's brethren was thirteen years, and never remembered their sins, until after such time the Lord laid it before them. The Prophet David, Psalm. 32. (which he entitled a Psalm of instruction concerning the free remission of sins) teacheth how we A false persuasion of the pardon of sins in many. shall find the same. For many persuaded themselves, that their sins are forgiven, when they be not. He also showeth, that until trouble of mind did drive him to particularise and confess his special sins to God, he found no comfort. Manasses did eat the bread of sorrow, and did drink the water of grief, and until he had lamented and sorrowed for his sins he felt no rest, nor peace. The woman of Samaria, john 4. was pleasant, and jested with our Saviour Christ, until her sins were opened, and then she began to answer with more reverence. For until she was willed to call her husband, she thought all was safe: but after he had told her, that she had played the adulteress, she acknowledged him that he was a Prophet. Wherefore we may see by this which hath been spoken, that the word of God only pricketh our consciences, as plainly may here appear by the jews, who cared not for the Apostles, nor made any conscience, until their hearts were pricked. In the second place we must note, that they were rightly pricked. For many oftentimes are pricked, which kick against the prick, and having their consciences galled by the word, they murmur either against the preacher of the word, or against the word itself. Signs of godly sorrow. Here then is the difference between the godly and the wicked, the one is pricked, and is made more careful in a godly conscience; the other more hardened than before. But this is a godly sorrow, when we love the man that rebuketh us, and reverence the word the more being by it reproved in our conscience. Do we love him then that rebuketh us? then we hear profitably. Let us examine ourselves in this sort: I see God hath wounded me by him, he is the instrument whereby God doth humble me, I will therefore love him. To be often touched with out amendment, dangerous. Contrarily, if we be often touched and amend not, we are in danger of God's wrath. Many indeed are pricked with poverty, many with sickness, and some with other like afflictions, but few with their sins, which is the cause of their poverty, sickness, and other afflictions. Let us then learn a willingness to offer ourselves to be taught and to be pricked for sin, as these men were. The wicked also are pricked sometimes: but it is rather for fear of punishment, than for conscience to displease God, as were Cain and judas. Some men are How foolishly many would put off their sorrows. pricked, and to put away their sorrow, they will go sleep, they will go play, they will go sport, they will get to merry company, and pass away the time, and so, as they term it, they will purge and drive away the rage of melancholy: they never go to any preacher, to ask of the Lord, or at the mouth of his spirit: they never respect prayer, nor seek any comfort in the word of God. But to put away sorrow on this sort is to call it a again, and to feel it more freshly either in the hour of death, or in hell. chose, if our sorrow doth drive us to prayer, or to the word of God, it is good. As for the wicked and profane worldlings, though (as the Wiseman saith, Ecclesiast. 11.) he spend all his days without any evil, yet his darkness will be greater than his light, his sorrow greater than his pleasure, his loss greater than his gain, his trouble greater than his vanity in hell. Let us not then so carnally shake off this godly sorrow: for the word will send us often an unquiet spirit, that we may seek to be quiet in Christ. To examine ourselves herein: Have we heard the word of God? were we pricked by it? then have we profited: Have we not been pricked thereby? then as yet are we not a sacrifice for the Lord. For, as was said before, Christ comforteth them that are troubled, he helpeth them that doubt, he easeth them which are in distress, he setteth their feet in the way of peace and gladness, that have long been in darkness and sorrow. Have ye not been sorrowful, and will ye learn a salve for this sore? be sorrowful, that ye were not sorrowful; be pricked in your hearts, because you were not pricked. Have we heard the word? let us examine ourselves, if our knowledge A true examination of ourselves. be the better, if our affections be the holier. As having heard the exposition of the law of God, do we fear God? do we know how to love God? do we pray to God? do we worship God in our souls, and in our bodies more carefully, and in greater conscience than we have done heretofore? Are we not now as profane and careless still in giving the right worship to the true God, as before we were too superstitious, in serving Angels, Saints, and other false gods; neither sorrowing for our Idolatry, nor caring for true religion? Have we not blasphemed, and profaned the name of God in unreverent hearing his word, in unprofitable talking of his works, and abusing his own majesty with swearing and cursing as much as ever we did before we heard his word? Have we kept holy the Sabbath? or have we not profaned it, by open neglect of the word, by playing, sporting, In our examination he teacheth us to follow the order of the commandments. drinking, and other vanities? Do we not still send forth our servants to dispatch our business on that day, as if it were the market day, when they may do such things most lawfully? Are not parents, householders, and governors, as slack in provoking obedience; and children, servants and subjects, as slow in yielding obedience as ever they were) parents in the mean time, not seeing that children therefore rebel against them, because they rebel against God; nor householders perceive that servants do not their duties to them, because they do not their duty to God? Are we less wrathful, and more merciful? Are we less riotous, and filthy defilers of our flesh? and are we more sober, chaste and holy? Are we less given to oppression, to hard dealing one with another, and more just, righteous, and careful to maintain the good estate of our brethren? Are we not backbiters, slanderers, or sowers of discord, causers of contention among our neighbours? being far off from maintaining love, unity, and the good name of our brethren? The cause why we cannot see further into these things, is, because we flatter ourselves, Note. and because we compare ourselves with ourselves and with others, but not with the rule of God's word. Let us then learn to accuse ourselves, and to judge our own consciences. For if God see us condemn ourselves, he will not condemn us; if we accuse ourselves, 1. Cor. 11. 30. 31. God will not suffer Satan to accuse us; if we judge ourselves, God will acquit us from the fearful judgement to come; if we be displeased for our sins, God will be pleased with us in Christ his righteousness. On the contrary, whilst we lie in our sins, we lie in our own blood; if we judge not ourselves, God will both judge us, and be revenged of our sin; he will set our house on fire, he will send enemies, he will send earthquakes, he will send famines to consume our goods, he will make friends foes, he will send sickness and soreness upon our bodies, & a troubled spirit into our souls, he will send us an ill name: thus will he bring plague upon plague until we repent, and come to a feeling of our sins. And why doth God all this? because we will not come to judge ourselves. For this cause (saith the Apostle, 1. Cor. 11. 30.) that is, because we judge not ourselves, many are weak, and sick among you, and many sleep. 31. For if we would judge ourselves, we should not be judged. 32. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world. Likewise the Prophet, Psal. 89. and 30, 31. 32. 33. But if his children for sake my law, and walk not in my judgements, if they break my statutes and keep not my commandments: then will I visit their transgression with the sword, and their iniquity with strokes: yet my loving kindness will I not take from him, neither will I falsify my truth. For as a father withdraweth from his child sometimes his love, and whippeth him with the rod of correction: so the Lord dealeth often with his children, and scourgeth their naked conscience. Simile. God doth judge his here, but his enemies will he judge in the world to come: if we be not punished here, the punishment will be as thunderbolts in the day of judgement. Hast thou been afflicted, and not profited? Will not a little cross serve thee? a greater shall come to thee. Will not a few troubles turn thee to God? then many shall come upon thee. If a man be not troubled for sin here, it is the way to hell: if he be troubled here, it is the Sorrow for sin, the way to heaven. way to heaven. And as they which have not been troubled having had a little joy, shall have eternal pain: so they which here have had a little pain, shall after have everlasting joy. They that are corrected and have profited by it, are afflicted of the Lord in mercy: but they that be vexed and amend not, receive a token of God's further wrath. Luk 16. Wherefore we must not look to feel comfort in the remission of sins, unless we also True humiliation before sound comfort. have sorrow for committing our sins. For never any of God's children were comforted thoroughly, but they were first humbled for their sins. To the working of which humiliation, we must remember God's judgements showed on others. Hath God destroyed the whole world for sin, and can he not, or will he not destroy thee for sin? Hath he overthrown whole nations, and will he suffer thee to lie still in thy sins? See how full hell is already, and yet daily we run headlong thither. Consider also how great thy sin was, that could not be cleansed but by the blood of jesus Christ: Oh how foul was that sin, that nothing else could wash it, but Christ his heart blood? Oh how great was our guiltiness, that was ransomed by such a price? How great was the sore that needeth such a salve? how deep was the wound that needed such a medicine? O loving kindness and unspeakable love towards us! Shall Christ Rom. 6. 12. Zach. 12. 10. 11. Gal. 5. 24. 2●. ●ee slain for our sins, and we not labour to slay sin in ourselves? Shall Christ die for our sins, and sin as yet is not dead in us? Shall Christ be crucified for us, and will we not crucify sin in ourselves? Shall Christ have his heart pricked with a spear, and shall not we have our hearts pricked with sorrow? This is the true use and meditation of Christ his passion. We are wont to defy the jews for accusing Christ, we spit at judas for betraying Christ, and we condemn Pilate for condemning Christ: but we are much more to be at defiance with our sins, which accused him before the judgement seat of God; we are to accuse ourselves, who have and daily do betray him; we must condemn ourselves, whose sins have condemned him. But if neither the judgements of God, hell, nor the cross of Christ can move us, then let us examine ourselves how we can rejoice in Christ. It followeth to speak of the counsel of Peter, Repent: as if he should say, I know your Not to content ourselves with sorrow for sin, but to proceed to repentance. 2. Cor. 7. 9▪ 10 hearts are pricked, howbeit I will show you, how it is the policy of the devil, to make these good motions quickly to wax dry in you, he will stay you from persevering, you must therefore endeavour to continue in this godly sorrow. The Apostle saw, that this sorrow, which, as Paul witnesseth, is not to be repent of, as well begun in them: but in continuing his Sermon still to that effect, he showeth that our sorrow must be also continual. Many sorrow, as hath been showed, but in a worldly sorrowing, which bringeth eternal death, not in a godly grief which bringeth repentance never to be repent of. Wherefore we are to note that repentance beginneth in us, continueth and endeth with sorrow. Note. Now, if it might be, it were expedient to show what repentance is. In one word, repentance Repentance what it is. is not a bare leaving of sin, but an utter condemning and misliking of that sin which we have left. For though we have left it, yet it may make us to sorrow for it many years after, yea even at the point of death. David had left his sin, but it caused him to sorrow many years after. Joseph's brethren had forsaken and almost forgotten their sin, yet it troubled them, and grieved them thirteen years after. Our pricking of heart therefore Rome 6. 3 4. Phil. 3. 9 10. 11. must be continued and daily renewed. This repentance is figured in Baptism, both in that we must die to sin, and bury it, and also that we must rise again to newness of life▪ for a man cannot die to sin but by the virtue of Christ his death, neither can he rise to righteousness without power of his resurrection. Now we must know, that as our sins are forgiven, so we must also receive God's spirit. If God promiseth mercy to our children, much more to us, if we believe and receive his promises; if to them which are a far off, much more to them that are near. And yet though we have been baptised an hundred What is meant by the gift of the holy Ghost. Act. 2. years, and have not received the holy Ghost, we may die in our sins. Some understand by the gift of the holy Ghost, the graces of God bestowed on the Apostles: but in my judgement their opinion is not sound, because that was a particular thing given only to them of that time, this promise is general and respects all posterities. We are then to Sorrow for sin must be continued. note, that repentance is a continual course of sorrow, and if we have this in truth, then may we boldly seek for comfort out of God's word, and from his ministers, and look What comfort they give us on earth, the same shall be sea●ed also in heaven. Wherefore as it is requisite continually to till the group 〈…〉 f we will have fruit and daily Note. to eat, if we will live: so in spiritual things, we must be humbled with continual sorrow, that we may be refreshed with daily comfort in Christ, in whose name let us pray. Our Father, etc. FINIS. THESE THREE SERMONS FOLLOWING, viz. the 8. 9 and 10. concerning the heavenly purchase, were preached upon the 13. Chapter of the Gospel of Saint Matthew, vers. 44. THE EIGHTH SERMON. Matth. 13. vers. 44. Again, the kingdom of heaven is like unto a treasure hid in the field, which when a man hath found, he hideth it, and for joy thereof departeth, and selleth all that he hath, and buyeth that field. THe whole scope, and drift of the holy Ghost in this place, is to show The scope of the text. that the word of God is to the children of God, more dear than heaven and earth, and that the Word is the only treasure that God hath left unto them, the which indeed is a hidden treasure, unknown unto many, but known unto the children of God, and the only treasure which they desire: for they which do know it, and perceive the true The love of the Saints to the word. use of it, do make such a reverent account thereof, as that they are ready to leave all things, and to seek for it; and when they have found it, they are ready likewise to lose all, and to depart from all things (that may hinder it) which they have, and to do all things which serve as good means to keep it, to the end that they may come to the full assurance and possession thereof. Although I might make a division of this Text into two parts, as first, the inestimable value of the word of God: and secondly, the precious account that is to be made thereof, yet because every word hath his weight, and the text yieldeth a sufficient method as it lieth, I will omit the division, and come to the words as they lie. Again, the kingdom of heaven, etc. The kingdom of heaven is taken in two divers senses, 1 first, as all men do know, it is taken for that glorious estate which the Saints and the The divers acceptation of these words, kingdom of heaven. children of God shall enjoy, when they shall arise with Christ jesus, and reign after this life with God and his Angels, sin, hell, and death being subdued; which because it is apparent unto all men, we will not stand to approve. The kingdom of heaven is also taken for the entrance which Gods children have into God's kingdom, in this world, which is of two sorts, partly of the means whereby God offereth his kingdom unto them, & partly 2 of the graces of his spirit which he offereth by the means: For proof that it consisteth 1 of the graces offered by the means, we read that jacob Genesis the 28. when he saw the 2 vision of God and the Angels ascending, and descending, and had the comfortable promise of salvation, and of God's continual presence and assistance made unto him, than he awaking, said, Verily this is none other thing but the house of God, and this is the gate of heaven. And that it is of the means, it appeareth by the 16. chapter of Matthew, where our Saviour First it is taken for the means. Christ saith unto Peter, And unto thee will I give the keys of the kingdom of heaven-and whatsoever thou shalt bind on earth, shall be bound in heaven, and whatsoever thou shalt lose on earth, shall be loosed in heaven. And this means of entrance into the kingdom of heaven, as it was committed unto Peter, so was it also unto the rest of the Apostles, as it ap peareth by john the 21. whose sins (saith Christ) ye remit are remitted, and whose sins yet retain are retained. And as unto them, so unto all the true Ministers of the word of God, succeeding them unto the end of the world, as it appeareth by Matthew the 28. the 19 and 20. verses: Go therefore and teach all nations, baptizing them, in the name of the Father, and the Son, and the holy Ghost, teaching them to observe all things, whatsoever I have commanded you: and lo, I am with you always, until the end of the world. The Apostles are gathered to their fathers, but the ministery shall be for ever, it continueth unto the end of the world, & therefore unto the Ministers also are committed the keys of the kingdom of heaven, The keys of the kingdom of heaven committed to all Ministers of the Gospel. and they are the porters of the kingdom of heaven, as the Apostles were. Now, this is evident by Ephes. 4. 11. etc. He gave some to be Apostles, some Evangelists, some Pastors, and some Doctors: And unto these he committed the ministery of the word, until the time that all the elect Saints of God were gathered together, and the body of Christ thoroughly builded up: which should not be before the end of the world. By this we see that the Ministers are the porters of heaven, and that they have the keys of the kingdom of heaven, as the Apostles had. Of this kingdom our Saviour Christ speaketh, Matth. 23 13. where he reproveth the Scribes and pharisees, saying: Woe be unto you Interpreters of the Law, for you have shut up the kingdom of heaven before men, for ye yourselves go not in neither suffer ye them that would enter to come in. What these keys be, our Saviour Christ showeth, Luke the 11. the 52. saying: Woe be unto you Interpreters of the Law, for ye have taken away the key of knowledge, ye enter not in yourselves, and them that came in ye forbade. Of this kingdom our Saviour also speaketh, Matth. 9 vers. 35. And jesus went about all cities and towns▪ teaching in the Synagogues, and preaching the Gospel of the kingdom. And in the 10. of Luke the 10. and 11. verses, our Saviour Christ biddeth his Disciples to go and preach: but if they will not receive you, go your ways out of the streets of those cities and towns, and say, Even the dust that eleaveth on us of your city, we wipe off against you: notwithstanding know this that the kingdom of God was come near unto you. And in Luk. 17. 21. when the pharisees asked Christ a question when the kingdom of Christ should come, he answered them and said: The kingdom of God cometh not by observation and glorious signs, neither shall men say, lo here, and lo there, for the kingdom of God behold Look to the translation. Luke. 17. 21. it is among you. And here we must beware of these translations who have it thus translated, the kingdom of God is within you: for we must not think that the kingdom of God was in every one of the Scribes and pharisees, but that it was amongst them; so that every one is not the kingdom of God, as the Family of love teacheth. And in Matthew 21. vers. 43. Christ speaking unto the unthankful jews, saith: The kingdom of God shall be taken from you, and shall be given unto a nation that shall bring forth fruit. Where we see that the kingdom of God is taken for the ministery of the Word, and the application of the kingdom of God unto us: and here we are to know that by these means of the ministery of the Word, as Fasting, Prayer, etc. the kingdom of God is offered unto us: but these are not the kingdom, but the means to bring us thereunto, as is evident by Esay 52. verse 14. the which afterward is repeated and applied unto this end of the Apostle Paul, Rom. the 15. and 21. verse: To whom he was not spoken of, they shall see him, and they that heard not shall understand him: where it is apparent that the ministery of the Word The Ministry of the word is the means to bring us to the knowledge of Christ, and so to his kingdom. is the means to bring us to the knowledge of Christ, and so to his kingdom. The kingdom of God is wholly spiritual, as Romans the 14 and 17. verse. The kingdom of God (saith the Apostle) is not meat and drink, but righteousness, and peace, and joy in the holy Ghost. And that the kingdom of God consisteth partly of all the graces of the spirit proceeding from this means, it is evident by the 2. of Peter the 1. and 4. verse, etc. Therefore give all diligence thereunto, join virtue with faith, and with virtue knowledge, and with knowledge temperance, and with temperance patience, and with patience godliness, and with godliness brotherly kindness, and with brotherly kindness love: for if these things be among you, and abound, they will make you that you neither shall be idle, nor unfruitful in the knowledge of our Lord jesus Christ. Wherefore brethren, give diligence to make your calling and election sure, for if you do these things, you shall never fall: for by these means an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord, and Saviour jesus Christ. Thus then we see that the kingdom of God consisteth in these things, as in Graces bestowed on them which use the means well. respect of the outward means which is the Word, and in respect of the fruit of these means it consisteth in these graces, which fruit God bestoweth on them which use the means. Here than we learn that none shall make appearance in the kingdom of God hereafter, observ 1. He that will go to heaven, must make an entrance into it on earth. which maketh not an entrance into it here. He which taketh not possession of it in this life, shall never possess it in the life to come, none shall rise and reign with Christ, which doth not with him here crucify himself and rise from sin on earth: for who so will be made partaker of the kingdom of heaven, must here wholly addict himself to seek the kingdom of heaven. Therefore it behoveth every man to make an especial account of these means, seeing that by them we have already passed the second death, and entered into the kingdom of God, which whosoever doth not enjoy here, can never enjoy it in the life to come: wherefore the kingdom of God is, and may well be called a treasure. The righteousness of Christ jesus, with the peace of conscience, joy in the holy Ghost, virtue, faith, knowledge, temperance, patience, godliness, brotherly kindness, love, etc. these be sure gauges, seals, and pledges unto us, of our entrance into the kingdom of God, and therefore most excellent treasures. For if that be a treasure, which if a man have, he needeth nothing else, and without which, if he have all things he hath nothing, then may this rightly be called a treasure; for all things without them are nothing, and these without all other things are sufficient for our salvation. Therefore this being so great and inestimable a treasure, is highly to be esteemed of us. Have we this treasure? then we need not to esteem of all other things. In judgement men do see that the only treasure of man is the salvation of the soul: this is a granted rule, neither doth this need so much to be proved unto us, as that it is not only to be confessed of us in words, but also in understanding to be conceived, in affection to be well liked of, and agreed unto, and in life to be expressed. For blessed are they that can so think of, and make use of this treasure. Now where a man's treasure is, there is his heart, and where his heart is, thither are all How to know where a treasure is. the powers both of soul and body carried headlong. For so soon as men give themselves to like of and to love pleasures, riches, credit, honour, or learning, wisdom, or glory, so soon they make these as it were, their Gods: when men begin to be persuaded these things are a treasure, when their hearts are once set on these things, than we see presently that all parts both of soul and body bend that way, then goeth mind, heart, and hand and affection, and the whole delight to the attaining thereof. Therefore if this Word be a treasure, than all the powers and faculties of body and mind, must be given only unto it. Wherefore every one must know this, that they only have this treasure, whose hearts are set on the kingdom of God, they are the nearest unto salvation, whose hearts are set on the Word and doctrine of salvation, who can say from the bottom of their hearts with the man of God David, This one thing (O Lord) have I desired, and that I will require, even that I may dwell in the house of my God all the days of my life: But what to do? to behold the beauty of the Lord, and to see the light of his favourable countenance in Christ jesus, and to receive the gifts and graces of the spirit of God, which may be sure seals and pledges of his salvation, yea (saith he) I had rather be a doorkeeper in the house of my God, than to dwell in the tents of ungodly men. Neither must we desire so much to be present in the house of the Lord in body only, but also in spirit, that we may even behold his favourable countenance shining upon us in Christ jesus. Wherefore we ought to make most precious account of the means, because they bring much excellent graces: By them we are brought into God's house to behold his face, and to enjoy his mercies? Why then (will some say) is the preaching of the Word the gates of Heaven? are the preachers of the Word the porters of these gates? If this be such a treasure, why is not the Word more preached? why is it not more esteemed? Are the graces of the spirit of heaven in earth? are they our entranee into heaven? how then is it that they are not longed after? Why do not men make more account of them? Surely our Saviour Christ teacheth his children to meet with this objection, when he saith it is hidden. This treasure is not apparent, but secret, not of this world, nor known to them of this world, Wherefore so few love the Gospel and means of salvation. but hidden and unknown of them, and therefore not so much regarded and esteemed of. And this treasure is hidden, whether we consider the means, as things of no glorious show, or the graces of the means, which are not of this world, but rather contrary to this world. That the graces of the spirit are hidden from them of this world, our Saviour Christ showeth us in Matthew 1●. and 25. verse, saying: I give thee thanks O Father Lord of heaven and earth, because thou hast hidden these things from the wise and men of understanding, and hast opened them unto babes. That the means are hidden, Saint Paul witnesseth in the 1. to the Corinth. 2. and 7. verse: But we (saith he) speak the wisdom of God in a mystery, even the hid wisdom which God hath determined before the world, unto our glory, which none of the Princes of this world hath known, etc. And in the 2. of Corinth. 4. and 3. verse, he saith: If our Gospel be hid, it is hid to them that be lost, whose minds the god of this world hath blinded. The Word is hidden in the base means of the ministery, as the Apostle saith, 2▪ Corinth. 4▪ and 7. verse: We have the treasures in earthly vessels, etc. And therefore it being in earthly vessels, is the less esteemed of the world. Also this treasure is hidden under the creatures of Water, Bread, and Wine. I do now speak safely of these according unto the manner of men: Sacraments. but I know how I do account of them: for unto God and the godly these means are not base, but indeed in respect of the graces offered by these means, they are very base; and who would think that in a mortal man like myself should be hidden the treasure of heaven and earth? Who would think that by the preaching of a silly poor man, jesus Christ with all his treasure should be offered unto us? Who would think that in the creatures of Bread and Wine and Water, were hid the seals and pledges of the kingdom of heaven? These be treasures indeed, but they are hidden. As a treasure in the field. This treasure sure is such a hidden thing, as that the eye of the quickest hath not seen it, neither hath his ear heard of it, neither hath it entered into his heart to conceive of it. Now as in a goodly field adorned with Grass, Flowers, Trees, Herbs, and such like, perhaps there lieth hidden no treasure; whereas contrary in a barren Means of least show may bring us greatest graces. piece of ground, wherein no such things are, there may be and do commonly lie hidden treasures very great: so there is an inequality of means, and the Lord bestoweth his graces upon them, for the most part, which carry least show in this world, and useth them as instruments, and means to set forth his glory: and so likewise in the Sacraments and in the word of God, though they be less esteemed of in the world, yet in them is the chiefest treasure of all hidden. This must teach us, that it is no marvel though few of the Observation. Few love the word. world come to this treasure, because that it is so hidden, and therefore this was prophesied of long before of the Prophet Esay, in his 25 chap. 1. verse: Lord (saith he) who will believe our report? And, to whom is the arm of the Lord revealed? The which prophecy is also repeated again of Christ, john the 12: and also of S. Paul, Rome 10. 16. But answer may be made hereunto, even they, who are transformed into the image of Christ. Seeing then it was the complaint of the Prophets in old time, let not us be offended that so few seek this treasure, and men do so little esteem of it: but let the wicked esteem never so ill of it, and let it never be revealed unto the ungodly, yet the godly shall esteem of it nevertheless, and unto them shall this good treasure be revealed, and made most apparent. Let us therefore pray the Lord that he would raise up, and send forth most plentiful and diligent labourers into his harvest, and that he would send forth many of his porters, to awaken us out of sin, and to stir us up to the receiving of the kingdom of God, that so they seeking may find, and knocking it may be opened unto them. It followeth: which when a man hath found, etc. To pursue every particular far in a parable How to speak of a parable. is not the safest way, except it agree with the analogy of the things; we must here know that parables do 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 Sense of the place. this end, that none else should find it, and be partakers of it, but himself▪ but in the Word it ought not to be so; but in this sense it agreeth with the analogy of our faith: A man which hath found a great treasure, it is so great joy unto him, as that he suspecteth himself whether it be so or no, he is afeard lest he hath not found it and therefore he searcheth more nearly into it again, lest that his sudden joy should be soon decayed, or else having found it, he lose it, and therefore he hideth it: and even so it is with the spiritual kingdom of God, for when it pleaseth God to work in the heart of his people, by the ministery of his word, to feel their salvation in Christ jesus, by & by there ariseth a kind of fear in their hearts, lest they be miss by seeking the way to salvation, or having found Doubts in our first conversion. the way, they are afraid lest they should lose it again, they are full of doubts that they continually strive to come to a greater assurance thereof. For in the embracing of this treafure they find it to be so sweet, and the taste thereof to be so precious, as that they labour thoroughly to seek after it, they desire not to have a glimmering fight of our Saviour Christ but even a full taste of him, and all his benefits, And therefore there is never through peace in the hearts of the children of God, so long as they reverence the word, till they have hidden the word of God in their hearts, and grow more and more in the assurance of their salvation in Christ jesus. And therefore David in Psal. 119 the second and third verse▪ saith: I have hid thy commandments in my heart, that I might not sin against thee. And in Proverbs the second and first verse: My son, if thou wilt receive my word●, and hide my commandments within thee, and cause thine ear to hearken unto wisdom, and incline t●●●e heart to understanding; when wisdom entereth thy heart, and knowledge delighteth thy soul, then shall counsel preserve thee, and understanding shall keep thee. Where we see that the holy Ghost giveth this precept unto the children of God, that they labour so for the word that The mindé may be deceived, the heart cannot so be, being truly possessed of the word. it be hidden in their hearts, they must labour to have their hearts whol●e to prossesse the word, for the mind of man it may be deceived, but the heart cannot, if the heart be once thoroughly possessed of the word, it cannot easily be deprived 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 have been made manifest to them that asked not after me. This showeth that all goodness cometh of the free grace and mercy of God, but to this end doth God manifest himself to them that sought him not, that men when God How the word is found before it be sought. hath once found them, should then seek after him, and when he hath once spoken unto them, than they should hearken unto him. And this no doubt the children of God, who who when the Lord hath found them, and they know that the Lord hath spoken, they have heard him. O then so glad would they hear him again, and fearful they are lest they should be deprived of hearing him in his word: neither do they desire to have Christ transfigured in the mount, but themselves to be transformed into new men, that they might grow up in righteousness, from strength to strength, and from faith to faith. This I speak unto the sons and daughters of God which languish in their sins, and in the feeling of their infirmities, and hunger and thirst after the graces of God; O how joyful are they in hearing the word, having felt comfort in it? such fervency of spirit is in them, to hear the preaching of the word, being so precious unto them, they delight in the Sacraments, finding confirmation of faith and strength by them: The company of God's children is most delightful unto them, as David saith: All my delight (O Lord) is upon thy Saints on earth: Their consciences are comforted, and they are full of alacrity and cheerfulness. These things may serve to stir us up, to hunger and thirst after righteousness, & the hearing of God's word. For by experience I have known and tried some, which in the beginning of their profession have been zealous, have taken pleasure in the word of God, have felt some comfort in the word, and for confirmation of their faith, both the word and the Saints of God were dear unto them. They have distributed to the poor, and have had many other graces, yet when they looked for the virtue and power and effect which the word should have wrought in their hearts, it was not in them, alas these things are now gone: but although the children of God have many several temptations, and that often without any feeling of this, yet let them assure them of this, that be they whosoever they are, at one time or other they shall feel this mighty power of the spirit of God in them to quicken them up. It is requisite therefore for them to know how this cometh, and what the remedy thereof is, that so they might find out the way to the attaining of it. Truly the Lord was found of us, when we sought him not, he made himself known unto us, when we were ignorant of him, he caused the light to shine on us, when we sat in darkness and in the shadow of death. It pleased him in the first shining of the Gospel to put the teat and the milk into our mouths, even as a good mother dealeth with her young child, and to put the clothes upon our backs, and to provide all things for us without ask: but after that the Lord hath thus nourished us, and regenerated us by his word and spirit, and found us out even then when we thought not of him, and then we like unto little children were ready to come unto him; behold here the great mercy and loving kindness of our God towards us; but when as yet notwithstanding these mercies are increased not in faith, in repentance and godly obedience unto the laws of God▪ he still useth us as children, even as Christ used his Apostles, giving us to know and to see that surely there is good, and that there is comfort and salvation untothe children of God; thus God by little and little conveyeth his graces into us. But now whether for remission of our sins, whether for omission of certain duties, whether for our barrenness in spiritual graces, whether for our humbling or trial of our faith, or neglecting of the inward means, or for the setting forth of the glory of God, it God turns away his countenance from his children for a time hath pleased him a little to frown upon us, and to withdraw his smiling countenance from us: He which found us when we sought not him, even he doth now leave us to the intent that we might now learn to seek after him: God he gave us those things which were profitable for us, before we knocked, to the intent that receiving them at his hand we might hereafter learn to knock for them: for we must know that our clothes must not always be put upon our backs, the tears must not be always put into our mouths: we must not always be fed with milk, and be young children; wherefore seeing that there is an infancy and a nonage and a time of discretion, as it is in Hebr. 5 and seeing the Lord hath a long time fed us with milk as babes, we must not now murmur if he feed us with stronger meat as men. Father's will nurture their children, and give them corrections when they abuse their loving kindness, and will make their children to seek unto them, and crave of them those things which they want: And shall the fathers of our flesh do thus? shall they nurture their children, and by discipline correct their sins and offences; and shall not we suffer the father of our spirits to deal thus with us? Seeing that we have offended the Lord, & not glorified him as we should, seeing we have been barren in goodness▪ & have not brought forth fruits of repentance worthy the Gospel▪ is it not now good for us, that the Lord should deal somewhat sharply with us? is it not meet that now the Lord should take his blessing from us, when we abuse them? is it not meet that the Lord should with hold his goodness when we are not thankful for it, and when the beholding of it doth doeus much harm? If God shall now deal somewhat more strictly with us, it is to the intent that we might the better learn to do our duties: for surely now we are not in our nonage, God hath a different respect of young and old. but even come to years of discretion, we must not therefore look still to be dealt withal as young children: but we must fast, and we must pray, and use those good means which God hath appointed. We must knock and we shall find, we must be important with the widow and we shall obtain; we must seek earnestly, and then I dare be bold to say, that the graces of God which now seem in some sort to be withdrawn from us, shall be restored unto us in as great measure as ever they were before. Wherefore seeing the Lord heretofore hath bestowed his graces and blessings upon us in more amplesort than ever we could have looked for, and that now he seemeth as it were to be absent from us, let us bewail and mourn for his absence, and then he will return: otherwise let us never look for his presence again: wherefore let every man beware that he make precious account of the word of God, and let every one consider and examine himself whether he hath in him a readiness to seek this treasure or no; yea let every one provoke himself to this, for the kingdom of heaven from the time of john Baptist unto Christ suffered violence, and must suffer violence until the end of the world. And none ever did or shall enter into it, to have fruition thereof, but those who with all fervency, violence, and zeal have sought after it. Wherefore if we have not clearness in knowledge, pureness in affections, if we find not in us joy in the holy Ghost, zeal, and boldness in good things, love, meekness, patience, and such like fruits of the spirit, we are to know Wherefore we wa●t good things. that this is for want of fasting, praying, knocking, seeking, and due estimation of the Word and Sacraments. Wherefore if we find in ourselves the want of these things, we must have recourse to the use of the means. It followeth. And for joy thereof departeth, etc. It is a thing incident to treasures when they are found to work joy, and great is their joy which have found pleasures, but greater joy of salvation how great is the joy of him that findeth the treasure of salvation, than his joy is that findeth earthly treasures; Show us (saith the Prophet, Psal. the 4.) the light of thy countenance, thy favour and thy grace, and thou shalt make our hearts more cheerful and joyful, than rich men are when their Corn, Oil, and Wine increaseth. Great is the joy that ariseth of abundance of riches, but greater is the joy which ariseth of the love and favourable countenance of God. The man of God saith in Psalm 1●9 the ninth part, and the 72. verse of the Psalm, The law of thy mouth, O Lord, is better than thousands of gold or silver. That man which loveth gold, he taketh great pleasure and delight therein: but yet saith the Prophet, Thy word is sweeter and better esteemed and liked of by me, than thousands of gold and silver. And in the sixteenth part of the same Psalm, verse the ●. I love thy commandments (saith he) above gold, yea above most fine gold. And in the 21. part of the same Psalm, and 2. verse of that part, he saith: I rejoice at thy word as one that findeth a great spoil. Pleasures breed joy, profits breed joy, honour and glory breed joy, by a good harvest, with increase of Wine and Oil cometh pleasure, by riches as gold and silver ariseth profit, by victory conquest and spoil of the enemy, honour and glory is gotten. Now all these things being laid jointly together, must needs bring a great joy to a man; but the man of God preferreth the joy which proceedeth from the Word before all these; and that not without good cause, for greater is the joy of the kingdom of heaven, and of eternal salvation in heaven, than the joy which ariseth of all these things. And what is the joy of Wine and Oil to this, that men's hearts are refreshed with the refreshed Wine and Oil of the countenance of God; is it not more than to possess much gold and silver? What greater joy can be than to be persuaded of the love of God in Christ jesus? the eye hath not seen, neither hath the ear heard, neither can the heart of man conceive of this unspeakable joy of the kingdom of heaven. To live and remain for ever with God the Father, the Son, and the holy Spirit in eternal glory, is not this better than thousands of gold & silver? To subdue Satan, sin, the world, the Devil, and the torments of hell, is not this a great victory and a great joy? yea is it not greater than the triumph over our bodily enemies? to remain eternally in the glory of God, of Christ jesus, the Spirit and the holy Angels; is not this an infinite and incomprehensible joy? Wherefore men must leave off the false joys of this world, and the petty joys of sin, and cleave unto this joy, and seek after it. Now every one the greater treasure that he findeth the more he doth rejoice, and so every one the nearer that he draweth unto salvation, the more joyful and glad he is. For the kingdom of God doth not keep one, and the same tenor in all men. This joy is not God's proceedings with his children. in all the children of God alike, God he doth sometime hide his loving countenance from them, some times he giveth comfort, and sometimes again more sorrow. And as we see that the Lord sendeth sometimes wet weather, and sometimes again more fair weather, sometimes he sendeth storms, tempests, and boisterous weather, and by and by most calm and still: even so dealeth he with his children, sometime he hideth his graces from them, which other sometimes he maketh apparrant unto them. And as after storms and tempests come fair weather; so after sorrows and troubles, joys and pleasures do come unto the children of God: after their anguish and pains are past, great calmness and peace of mind and quietness in conscience ariseth unto them. And as it is said● in Psalm 30. 5. The anger of the Lord endureth but a while, but in his favour is life: Weeping To labour for the joy of our salvation Psal. 51. and sorrow may abide for an evening, but joy cometh in the morning. Wherefore every one is to examine himself whether he hath this joy or not: for whosoever hath it not, certainly he hath not his salvation. Yet it may be that he may have some sight of it, but it was never hid deeply in his heart. And here we are to know that there are two sorts of joys in receiving Two sorts of joys in receiving the word. the word: There is a joy in the wicked in hearing of God's word, but it having but a small crust of the earth to nourish it, it withereth quickly away and remaineth but for a time, as is showed in this chapter in the parable of the seed, which fell in hard stony ground: There is another joy which endureth and continueth unto the end, which although it have many intermissions, yet it doth not altogether cease, but will at the length have the victory against all sorrow whatsoever. The one of these is the joy of the mind, the other is the joy of the heart. The first is deceitful, the second is effectual, A man may therefore be deceived in joy, and think that he hath it before he hath found it, and that there is a joy when a man thinketh that he hath found a treasure, when he hath not, and another joy when he knoweth indeed he hath found it: even so is there a double joy in the kingdom of God: For there is a joy in the hearing and knowing of this, that the kingdom and graces of God are offered unto us: It is a joyful thing for a man to know his salvation, and to know that God offereth unto him eternal life and redemption; but if this joy do but abide and swim as it were on the top of their brain, and go no further, then is there but a crust of the earth as it were in these hearers, and their stony and hard hearts are hardened with deceitfulness of sin, and there is also another joy in this, when a man is assured and fully knoweth that he is saved. There is a joy of the mind, when a man doth see the mystery of his salvation, & there The joy of the mind & of the heart: note the difference. is a joy of the heart, when a man hath the experience thereof: the former of these joys may be deceived, the other cannot. The former remaineth but for a time, if a man do rest only in the knowledge of his salvation, a man can minister no true comfort unto this man: For it is one thing to know there is eternal life, and another thing to know that eternal life is ordained for thee: For it is one thing to know that sins are pardonable, and another thing to know that thy sins are pardoned: neither doth it follow, that because thou seest the way to heaven, that therefore thou art there. Wherefore thou must know that the seat of faith is not in the brain, but in the heart, and that the head is not the place to Seat of faith. keep the promises of God, but the heart is the chest to lay them up in. Therefore as the mind must be convinced of sin so the heart must be continually rebuked, feared, humbled, and terrified from sin, it must be the closet wherein the word of God must be kept; With the heart (saith the Apostle) a man believeth unto righteousness. The mind of man, if it be troubled, it is nothing, but if his heart be troubled, the trouble thereof is great. Therefore as the grief of the mind, is nothing to the grief and sorrow of the heart, so the joy of the mind is nothing comparable to the joy of the heart. And then it is indeed a true joy, when a man hath in his heart an experience of the mercies: If I can say now, not I but Christ jesus which liveth in me, O this is the joy of the heart, which passeth the reach of all understanding. Many cannot distinguish between this joy of the mind and the joy of the heart: But let such men know, that a temptation may change the mind, and motion of the brain, but the heart and affection being root in goodness, it can never change it. For although there be sorrow in thy heart in the evening and for a season, yet joy again will come in the morning. The Lord he is faithful who hath called his, and he will always perfect his work in them: first in raising up the body in the last day, and then in joining it together with the soul, and making both partakers of that blessedness and glorious happiness which is prepared for them in the kingdom of heaven. THE NINTH SERMON, PREACHED ON PART OF the 44. verse of the 13. Chapter according to Saint Matthew. MATTH. 13. vers. 44. And for joy thereof departeth and selleth all that he hath, and buyeth that field. IN the former Sermon we showed that the kingdom of God was taken in two divers senses, as namely: First, for the glorious estate of God's children after this life, when they shall live eternally with God, and enjoy the presence of the holy Angels, triumphing over sin, hell, death, and condemnation: and secondly, for the entrance which Gods children have into the kingdom of God in this world. This kingdom is of two parts, one of the means whereby God offereth his kingdom unto them; the other of the graces of the Spirit, which he offereth by the meanus. Here we are taught that none shall ever have fruition of the joys of heaven, but those which take possession of them in earth: none shall rise again with Christ to glory, which doth not here arise from sin: for who so will be made partaker of the kingdom of heaven, must here wholly addict himself to seek the kingdom of heaven, every one therefore is to make great account of the word of God, which is the means to lead us to this kingdom, that so he may be assured that he hath already departed from death unto life, and so he may have the assurance of the kingdom of heaven. The word of God and the graces offered by it, are called a treasure, because that without this all things else are nothing, and this of itself is sufficient to our salvation. Many there are, which will confess that this is the only treasure which a man ought to seek for, but few there are which do agree thereunto in their lives, and labour to express the same in their conversation. But blessed are they that can so think of it, and labour to have a testimony in their consciences that they do thus seek after it: for where every man's treasure is, there is his heart also. So that if the word of God and the graces of the Spirit and eternal life be our treasure, than our hearts must be set on them, and then must we wholly seek after them; but this treasure is a hidden treasure, and therefore not so esteemed and reverenced: for whether we do consider the means which have no outward power or show in them, or whether we consider the graces of the Spirit offered by the means, it is a treasure altogether hidden; but yet though it be hidden, yet it is not any whit less esteemed of the godly. This must teach us not to be offended with any, when we shall see them make no account of receiving the truth: for it is no new thing, but hath been a thing prophesied of old: Lord (saith the Prophet Esay) who will believe our report, or to whom is the arm of the Lord revealed? We showed that treasures are found before they be sought for, and so God he hath offered unto us the treasure of his word before we sought it, and therefore we must acknowledge that this is only of the free mercy and favour of God, that we do enjoy the treasure of his word. Now, for as much as God hath once vouchsafed to call us, we must obey, and having once spoken unto us, we must hearken unto him: for it hath pleased the Lord to deal with us as parents deal with their young children, who when their children be tender, they put the teat into their mouths, put on their clothes upon their backs, and feed them with milk: but when they wax elder and grow to some years of discretion, then if they offend they are rebuked and scourged. And even so the Lord at the first beginning of our regeneration, he offered his grace's most plentifully unto us, he sent his watchmen to call us unto him: but now whether for omission of duties, correction of our sins, or trial of our patience, it pleaseth him to withdraw his merciful countenance from us, and as it were to be gone from us, to the intent that now we might seek him, now we must fast and mourn, or he will not return unto us again. Every one must therefore examine his own heart, whether that he doth there find such power of the spirit of God working in him, as that he is willing to seek unto the Lord, and a proceeding and holding on in grace, in virtue, and in goodness. And if upon due trial and examination of our hearts, we find them not in us, than we are to know that the reason why we have them not, is this, we would still be babes, and still be fed as children, not seeking, not knocking, nor looking after the Lord. The man that findeth a treasure, hath a joy suddenly arising in his mind, but by and by An apt simile. he doubteth of himself whether he hath found a treasure indeed or no: and therefore he looketh over it again to the intent he may be the better certified thereof, lest otherwise his sudden joy should soon vanish away. And even so the children of God find by the word of God the treasure of their salvation to be in Christ jesus, and being throughly touched in heart to seek after the same, yet oftentimes they do make many doubts, they seek again and again, and are desirous not only to have a smack and a glimmering taste of Christ, but a lively eating and feeding upon the Lord jesus, and therefore they hide the word with the Prophet David in their hearts. A man having found a treasure rejoiceth. joy and sorrow, hope and fear working on men's hearts, do make known unto men how far off, or how near our hearts are unto God: for the nearer a man is unto salvation, the more joyful and gladder he is▪ Great is A good trial of some joy. the joy of harvest unto them which have harvest at hand; great is the joy of silver and gold, unto them which have abundance thereof, but greater is the joy of a good conscience: great is the joy of spoils, of victory and glory, gotten by victory and spoils, but greater is the joy of a true Christian in the mercies of the Lord. And therefore David speaking in the person of a regenerate man, saith in Psalm the 119. the last part save one● I rejoice at thy word, as one that findeth a great spoil. Those than which have no joy in the word, in the spirit of God, and in the graces of God's spirit, they never tasted of the good spirit of God, neither shall they taste of the joys of the world to come. There is a joy of the mind, and a joy of the heart: a joy when a man knoweth that a treasure is to be found, but a greater joy, when in experience the heart is fully settled in the finding of it. The joy of a man which cometh in this, that he knoweth that there is salvation, this joy may vanish away; but that joy which is settled in the heart in the full assurance of salvation, this joy, though it may sometimes be darkened, yet can it never be utterly extinguished, heaviness may abide for a night, but joy cometh in the morning. It followeth: He withdraweth himself, or he departeth. The natural signification of the word, is not only to depart and go away, but to withdraw and separate himself as it were from other business. And this we see aptly and fully to be resembled of us in the finding of a treasure: for when a man hath found a treasure, he goeth about to buy the field: or when one is about to undertake any other thing of great weight or importance, than he giveth himself wholly over unto it, he goeth aside to consider of it, what it is, whether he be not deceived in it, what his own ability is, what good it may do him, what it must cost him, what it may be worth unto him, and whether it will countervail all those things he layeth out for it: and even so in the doctrine of salvation it is requisite that men should consider it, when God offereth such a worthy treasure unto them, than they are to search into their hearts thoroughly and diligently to cast before hand, what lets, impediments and hindrances there may be, what that is which they seek for, what cost and labour they are to bestow upon it, and again, what may be the profit, commodity and joy thereof, which may redound unto them thereby, when they have it, and how they may keep themselves in sure possession of it, having once obtained it. This preconsideration our Saviour Christ confirmeth unto us in two Parables in Luke the 14 the one is of building, the other of war. For the first, he saith, Which of you minding to build a tower, sitteth not down first and counteth the cost whether he hath sufficient to perform it, least after that he hath laid the foundation, and is not able to perform it, all that behold it begin to mock him, saying: This man began to build, and was not able to make an end. For the second, he saith: What King going to war against another King, sitteth not down first and taketh counsel whether he be able with ten thousand to meet him which cometh against him with twenty thousand, lest afterward to his great shame (for so it may be gathered by the circumstances) he may be constrained to send an ●mbassege unto him and to desire conditions of peace. So ought every one which cometh to hear the Word, to make this premeditation and preparation with The fight of a Christian. himself, whether he be able and can endure the cost which he must be at in coming unto the Lord, whether he can endure that fight which he is to take in hand before he come unto the Lord; whether he can sustain the loss of his father, mother, wife, and children, brethren, and sisters, yea and his own life also, and all that he hath; whether he be able to fight against Powers, Principalities, the Devil, the World, and the flesh, his own reason and affections, lest that otherwise he break off his course, and show himself not to be the man he seemed first to be. This premeditation and preconsideration must be made, before we can enjoy that treasure and buy the field wherein it lieth. There is no similitude in the Scriptures used more often than the similitude of building, which often is englished by this word Edifying. Of this building mention is made 1▪ Cor. 3. where the people of God are called the Building of God, and the Apostles the Builders: so likewise in Ephes. chap. 2. verse. 20. 21. 22. And are built upon the foundation of the Apostles Similitude of building. and Prophets, jesus Christ himself being the head corner stone, in whom all the building coupled together groweth into a holy temple in the Lord, in whom ye are also built together to be the habitation of God by the spirit. And in Esphes. 4 and 12. verse, it is said by the Apostle, That Christ gave some to be Apostles, some Prophets, some Evangelists, some Pastors, and some Teachers, for the gathering together of the Saints, for the work of the ministery, and for the edification of the body of Christ. And in verse the 16. By whom all the body being coupled and knit together, by every joint for the furniture thereof (according to the effectual power which is in the measure of every part) receiveth increase of the body, unto the edifying of itself in love. And Jude in his Epistle verse the 20. requireth of us that we build ourselves in our most holy faith praying in the holy Ghost. Again, who knoweth not that the similitude of warfare is Similitude of warfare. often repeated also in the Scriptures; as in job, The life of man is a continual warfare. And in the 1 of Timoth. the 6▪ chapter and 12. verse: Fight a good fight, saith the Apostle. And 1. Peter. 2. and 11▪ verse. Abstain from fleshly lusts, which fight against the soul. And Eph. 6. and 12. verse: We wrestle not against flesh and blood, but against principalities and powers, and Every Christian a builder and a warrior. against earthly governors, the princes of the darkness of this world, against spiritual wickednesses in heavenly things: So that we see that of necessity every Christian must be a builder and a warrior. This building and fight was shadowed out in the rearing up of the material walls of the temple of jerusalem, which when the jews did build, they wrought with one hand, and held their weapons in the other hand to fight against their enemies, as it is in Nehem. 4. and 17▪ verse. The profit and commodity of building is a deed very great, the glory and honour of victory gotten in war is great, but this we know that nothing is more troublesome and dangerous, than both building and war: yet be thinking of the commodity and glory which do arise of them, do countervail the pains & griefs. But greater is the profit and more excellent is the glory which we shall attain unto in building up of ourselves temples of the holy Ghost. Therefore as none can look to have commodity by his building, nor honour by fight, without travail and pains: so let no man deceive himself with a vain persuasion, that he shall inherit the kingdom of heaven, Strive to enter in at ●●e karaite gate. when he laboureth not with might and main to come there. For we shall never be victors, except we fight valiantly, we cannot enjoy the building if we spare the cost. And as we see some begin a building, which not being able to finish, do leave off to their discredit: and as many do move and make war, who not being able to finish it, and to go through withal, are feign to their shame to seek truce, so alas many begin to build and make an entrance into Christianity with a great and fair show at the first, but few continue to the end. And we find it most true in the Gospel, that nine lepers being cleansed, but one of them returned back again to give him thanks for it. Wherefore this forthinking and premeditation is most expedient and necessary: neither must we think that religion is so slight a matter, as many do persuade themselves that it is; which kind of men when death cometh upon them, even than they are deceived of their salvation, because they make no account thereof before hand, they never thought that the profession of Christianity would be so costly unto them, they never thought it would be so chargeable a matter. Whosoever therefore will avoid a most dangerous and desperate estate at his death, whosoever he or she be which will go on unto this building, must forecast and premeditate Premeditations before men be resolved to follow Christ. before hand, what it must cost him, he must deeply consider with himself what his salvation and the kingdom of heaven will cost him; I tell you it is no small thing, it must cost him the loss of all the pleasures and delights of this world, it must cost thee the foregoing of all thy lusts, the loss of riches, of liberty, and of banishment, the loss of thy wife, goods, lands, friends, parents, children, yea and peradventure also it will cost thee the loss of thine own heart blood: It is more chargeable than some think it is, and that it is the cause why they make so little account of it. Now there are some which care not what it costeth them, so that it may be had with ease; but such must know that it is as laborious, as costly: For before thou canst attain unto it, thou must travail in heart and in soul, with weeping, with sighing, with much fasting, with prayer, with watching, with meditation of the word of God, and in practising Christianity▪ a warfare. of all the commandments of God. Thou must travail in compassion towards all men, thou must take pains in doing thy duty towards thy superiors, and in relieving the needy, and such as are in distress. Finally, it is a most painful way to pass, and many there be which deceive themselves, entering into it without preconsideration either of cost or pains. I tell you in the hour of death, in the day of judgement, in persecutions, in trials, in banishments, many shall see and know that they have deceived themselves, for that they have not duly thought of these said charges; neither is it only chargeable and troublesome, but also there are in it many and great perils and dangers, many battles must be fought, before thou canst come unto the end thereof. Now for a man not only to be greatly chargeable, but also to have great troubles, many battles betwixt the flesh and the spirit, this is a sore and a great temptation, thou must fight with all thy affections, with thine own reason, thou must be prepared to fight with fleshly joy, Love, Fear, sorrow, Anger, Meekness, Softness: neither is this conflict as the passion of anger, which endureth but for a moment, but this combat against affections is to be taken in hand divers and sundry times, and continueth a long time, even during the whole life. And though we receive many blows, and are sometimes (as it were) drawn back, yet we must to it again. Those (I say) which mean to inherit the kingdom of heaven, To renounce reason first, Anger. must renounce their own reason, and fight against their own judgement. As for example, in anger many will burst out to fight; and why? because that their own reason teacheth them that they are abused, contemned, and despised, and this is it which deceiveth many, because they do not strive and contend with their own reason: but rather do thus think with themselves according to the manner of men, what is the reason why we should do this? or why we should do that? why we should lose our wives, children, goods, and lands? this reason then of ours must be fought against and overcome. But when a man hath overcome his reason, and knoweth what things to be angry for, and what things to be patient in, what to love, and what to hate, then shall he the better walk rightly, but for as much as a man must fight both with his reason and his affections, To fight with reason and affections a hard battle. this is a hard battle. For though a man have overcome his reason, yet his affections may still ●e head strong in him, yea so strong as they shall carry his reason & judgement headlong. Here then ariseth a greater fight than before, before the affections can be overcome: but when reason & affections join together & that a man hath to deal with them both, then ariseth a most deadly fight, insomuch that a man shall very hardly overcome them, and yet we have more enemies to fight withal than these. We must fight on the right hand, and on the left; on the right hand with fame and glory, and on the left hand we are to fight with wealth and riches, and with credit, and all things in the world. If God shall vouchsafe to give thee riches, take heed that thy heart be not set upon them: wherefore when thou, whosoever thou art, art blessed with a good report or with the riches of this world, take heed and beware of pride, vain glory, and ambition, for if the child, of God do not forecast these things, he may easily be overtaken, and we see many, who when they are in lower estate behave themselves like honest men, and as becometh the children of God, but when they come to any preferment, and promotion, than they are altogether carried away with the vain glory of this world. Thou must not only fight with fair and good reports, but thou must also fight with reproaches, and this is no small combat: for having riches and glory thou mayst escape pride, and ambition, but if indeed thou profess the truth, thou canst not escape reproaches. Wherefore if this be not foret● ought and looked unto betimes, if a man ●e not well armed against this, he cannot be able to withstand it, but it will make him go back from the truth which he hath professed: alas (will he say) I labour to do good, I endeavour myself to keep a good conference in all my dealings, yet lo how I am contemned, and how I am accounted a Precisian, and an Hypocrite. We must also fight with losses and want of living, and in this point we see many to be To fight with penury and want. overcome: when as therefore the Lord hath brought us unto a low ●bbe, we must take heed that we be ●o shifters▪ For when by a simple and godly living many cannot thrive and prosper in this world, then fall they to unlawful means; and now adays rather than a man will be in want, he will take two or three livings: wherefore this temptation of want is very great, and therefore so much the more to be looked unto. Likewise when a man must fight with banishment, loss of friends, or such like, than the anguish which ariseth thereof, it draweth from him many bitter sighs and deep groans, and through sorrow of heart, he is brought unto strange thoughts: wherefore except a man do acquit himself with these, and the rest, it will go hard but Satan will have the victory, for it is a very hard matter to endure them. There is another thing to be taken heed of, and that is this, when Satan shall behold the corruption of a man, either which is within him, or Satan's practices in temptations. which is outward (for whether it be inward or outward it will serve his turn) as it is in Ephes. the 6. He is spiritual wick●dnesses in heavenly things, he is a spiritual enemy, and in this world he is Principalities and Powers. Therefore (I say) when he beholdeth thy corruptions, he cometh to work upon thee, and stirreth up thine own conscience, and thine own reason to accuse thee, and to condemn thee: then like a spiritual enemy he cometh to intoxicate thine affections, and moveth thee sometimes with losses, sometimes with profit, sometimes with pleasures, sometimes with joy, sometimes with sorrow; when I say he doth thus bewitch thy reason and affections, and doth thus infatuate thy wits, and intoxicate thy brains, here is a very dangerous fight. And herein may a man easily perceive, that Rebecca had not such a conflict, when the two young babes were within her, as thou shalt have when Satan beginneth thus to work. And for this cause was it that the Church in Baptism did appoint that every one should even then prepare himself to fight with the Devil, with the world, his own affections, and all the lusts of the flesh. Now when a man hath once entered into this fight, and for want of due considerations is not able to go further, because he looketh not unto the charges thereof, then what will be said of him? Behold the foolish builder, lo the unwise soldier; and is not this a great reproach? Satan shall laugh at us herein. And this defect in fore casting and premeditation is the cause that some men are carried away from the truth, by this means, and by that means, but few continue steadfast in it unto the end▪ Hence it cometh to pass, that so many being grounded in the pleasure of this life, swell in ambition, and are as it were choked with delights, in poverty some run to unlawful sl●fts, many by reproaches and taunts fall away, some burst with anger, and some are either carried away with grievous errors, or else with Idolatry, because they do not consider that Satan is a spiritual wickedness in heavenly things: Some come to drown and to hang themselves, and Wherefore many are overtaken with temptations. all for want of consideration. Wherefore it behoveth all men to be most circumspect and wary in this, that they consider what that is which they be to take in hand, before they enter rashly into it. But yet Satan hath another shift, when he cannot cause us to be careless and negligent in premeditation, than he will make us to trust too much to our own strength, as he did move Peter to do, who if Christ had not prayed for him, and if he had not been grounded on the rock before, he had utterly miscarried, otherwise he maketh us to be over circumspect and wary in this behalf, as he did Ananias and Saphira. Again, if he see that thou makest a conscience to offend the Lord, than he will set before thee the weight of thy sins and the great dangers that thou art in, that thereby he may move thee to despair: but if he perceive that thou art careless in offending God, then will he set before thee the mercies of God, that thereby thou mayst presume▪ O most perilous temptation, when on every side Satan shall seek to entrap thee and bring the● unto destruction! Some again he maketh thus to think; Alas, if I shall give myself to this severe and strict examination of myself, than I shall be plunged into extreme sorrow and grief and brought into melancholy, o● I shall never be mine own man, I cannot beg, I cannot abide (for the words sake) to lose my country, my wife, children, and such like, and therefore I can never come to be a Christian. Thus he causeth thee only to see and look into the peril which shall come unto thee in professing the word of God: but the price of thy salvation and me joys of this life to come, he never telleth them to come into thy mind, and this is also a most perilous temptation Thus the devil by one means or other goeth about to deceive us, either he maketh us to think that the way is not dangerous, or else that it is so dangerous as we shall never be aby to get through it: But notwithstanding these great and manifold combats, as the hope of profit doth move the builder to go on forward in his building; so must we in our spiritual building, in hope of some especial commodity not leave off but go on forward. And as in wary the hope of victory doth stir men up to continue to fight; so seeing o●● v●ctorie is already gotten by Christ, let no labour stay us, let no dangers hinder us, but let us go on forwards both in our building and war. Let us consider that we fight not in our own strength, but under Christ jesus, who hath gotten the victory for us, & who fighteth for us, he hath overcome Satan in all his temptations, and accusations: so that he shall never be able to overcome us, either in the sin Ephes. ●. Philip. 4. 14. Rom. 8. of presumption or desperation. We may not therefore be now driven back, the cost of our warfare must not frav us, Christ jesus will minister harness, strength, & weapons unto us and he will get the victory for us. The great and heavy judgements of God against sinners, let us set before our eyes, the comfortable sayings of the holy Scriptures, as this: Esay ●1. The wolf shall lie with the lamb, the Leopard shall lie With the kid and the calf, and the Lion and the fat beast together, and a little child shall lead them. Whereby is meant the mighty power of Christ in regenerating our corrupt nature, which is as fierce as a Lion, and as savage as a wolf, or also if we rely upon Christ jesus, he is able to turn the hearts of the cruelest to pity us. Thou must believe that Christ by his mighty power hath begotten the a●ew▪ and hath delivered thee as it were out of the mouth of the Lion, and therefore in no wise be dismayed, but comfort thyself, and beware of fearful desperation. When our Saviour Christ saith, that it is as possible for a rich man to enter into the kingdom of God, as it is for a Camel to go thorough the eye of a needle: O this is a fearful saying: but again it is a great comfort, when he saith, that with man this is unpossible, but with God all things are possible. It seemeth to a covetous man to be a very hard thing to depart from any thing, but when Christ jesus shall be the mighty work of his spirit truly touch the heart of Zacheus, he can make him willingly to give half of his goods unto the poor, and if that he hath imured any man, to restore the same four fold. That was a hard and fearful saying of Saint Paul 1. Corinth. 6. and 9 verse: Neither Fornicators, nor Adulterers, nor Idolaters, nor Wantoness, nor Buggers, nor thieves, nor Covetous men, nor Drunkards, nor Railers, nor Extortioners shall inherit the kingdom of God. But that which followeth was most comfortable unto the Corinthians, and so it is most comfortable unto us: And such (saith he) were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord jesus, and by the spirit of our God. Lo here how Corinth was once a wild and brutish people, but after their calling they became sound in faith, and were made the Church of God. And in Titus 1. verse 12. Paul saith, That the Cretians were always liars, evil beasts, and slow bellies, and (saith he) this witness is true, wherefore rebuke them sharply: that they might become sound in the faith. Whereby we The wicked by faith purged & made God's children see how these wicked people were by Faith purged and made the children of God: Why therefore shouldest thou lay before thee the difficulties of overcoming Satan, that thou shouldest therefore despair in the mercies of God? Why should any of us think that we are not able to overcome our own lusts when Christ jesus standeth for us, and fighteth with us, when his Angels pitch their tents round about us, and the spirit of God is powerful in us, and the word of God maketh for us. Now seeing thou hast the Word which is of power to save thy life, and seeing thou hast the seals of God's mercies, Water, Bread, and Wine, which are more sure seals of God's favour, than the obligations and bonds of any Priaces; seeing thou art so fenced in on every side, be not discouraged by the mighty power of thine enemies, but abide the brunt a little, and desire the Lord to increase thy faith, and no doubt thou shalt be a conqueror, and triumph over all thine enemies: Let us bethink us of our charges and costs, being certainly persuaded by whom, in whom, & through whom, we shall be more than conquerors, that so we run not away at the first: Let us believe, and it shall be unto us according to our faith; and if we cannot believe, let us pray with the man in the Gospel, Lord help our unbelief. FINIS. THE TENTH SERMON, PREACHED ON PART OF the 44. verse of the 13▪ Chapter according to Saint Matthew. MATTH. 13. vers. 44. Again, the kingdom of heaven is like unto a treasure hid in the field, which when a man hath found, he hideth it, and for joy thereof departeth, and selleth all that he hath, and buyeth that field. Having spoken of this verse before, my purpose is not to use any long The sum of the two former Sermons. repetition of that which was deliuer●●. ●n effect this ●ath been before showed, namely, that the price of our salvation here called the kingdom of God, ●s so excellent, that it is resembled unto a treasure, which howsoever it is hid from the reprobate, and those that be of this world, yet it is manifest and revealed unto the children of God, who find it, and when they have found it, hide it fearing lest they should lose it again; the finding whereof breedeth such joy in their hearts, that they will willingly part from all things that they have, so that they may enjoy this treasure: and therefore it is said, that the man having found this treasure, departeth and withdraweth himself. Where we have showed that many for want of this withdrawing themselves, or premeditation, not considering what the price of this treasure is, nor what pains and labour he is to take which enjoyeth it, after they have once begun and entered into this course which leadeth unto eternal life, not being able to continue therein, do with the unskilful builder, not forecasting what the building will cost, and with the unwise King, having begun war, and not able to go through there with, leave off unto their great shame and reproach. And here we have showed that no man can sell all that he hath to buy this treasure, before he have thoroughly considered and deeply ●ayed what the thing itself is, and what loss and peril he is to sustain before he can attain thereunto. And here lea●● that any should be discouraged from selling that which he hath to buy this treasure, I showed the remedies and helps which further us therein. For howsoever this treasure is chargeable, yet the cost is Christ's: and how laborious soever it is, yet Christ ha●h taken sufficient pains in obtaining it, for all those that put their trust in him. And although the perils and Sense. dangers be great, yet in our Lord jesus they are all overcome. After that a man hath premeditated the charges, pains, and perils, which he is to sustain in buying this treasure, than he cometh to a full resolution, and he selleth all that he hath, and buyeth that field. In this word selleth, there is much matter contained, where we ought to give more diligent attention thereunto. The things in general which are to be sold before this field be bought, are either of their own nature evil, and in themselves simply sinful, or else such as are sinful in respect of circumstances: those which of themselves are simply sinful, are What must besold before w●●an possess God's kingdom. of two sorts, either gross outward sins, or else the inward corruption of our corrupt nature. Concerning the former, to wit, gross outward, they must be parted withal and sold, for this saying is true both in religion and in manners, No man can serve two masters, etc. If Baal be God then we must follow him, we must not be lukewarm, hot & cold, for such the Lord spueth out of his mouth. Wherefore we cannot serve God & the world, for there is such a contrariety and a fight between them, that until we reject & forsake the world, we can neither serve God aright, nor yet attain to the fruition of this treasure. In these words, He selleth all that he hath, there are three things to be considered. First, Consider three things. that sins must be sold and not changed. Secondly, sins must be sold all and not some. Thirdly, they must be sold for ever, and not for a season. As touching the first, we see many 1 that do not so much sell their sins as make an exchange of them: for many in the 2 time of Popery had in estimation the Pope and that religion of Antichrist, which now 3 professing the Gospel do neglect and contemn it: heretofore the pains of that feigned Purgatory were feared of many, but now men are not afraid of the torments of hell which are most sure: heretofore men prayed in an unknown tongue, not understanding what they said, but now they will not pray in a known tongue knowing what they say: before men prayed for the dead, now they will not pray for them which are alive: before men used long and continual prayer, now either they pray not at all, or they are so short, and soon weary, as it seemeth they receive no grace thereby: before many Sacraments which were no Sacraments, were much accounted of, now there are but two, and those are true Sacraments, and yet they are neglected: heretofore men fasted very often, and that very scrupulously, insomuch that they did rather offend in fasting too much than too little, but now a Christian fast publicly appointed is rather oppugned than received, and a private fast is not known amongst Christians. Before there were many and superstitious holy days received, now the only Sabbath of the Lord is profaned, & the devil or at the least not God that day is served: Before men confessed their sins unto every hedge priest, now men have left confession of their sins unto their brethren, choosing rather to murder themselves▪ than to acknowledge their faults one to another, as the Apostle james james 5. willeth they should. Yea men are so far from this, that they will rather by perjury and bribery clear and purge themselves, than make their sins known, and so satisfy the congregation, and Church of God. And thus we might go through all points of religion; for men before were altogether superstitious, and now they are become wholly profane. Wherefore miserable was their estate before, but now most miserable, dangerous & damnable (I say) is the estate of our age, wherein those that serve God best, and walk most carefully in their callings, are accounted mad and frantic, precise fools: on the other side, they which are altogether dissolute, & secure in discharging their duties, are taken for the wisest men, and this cometh to pass because men do not consider that saying of the Apostle, 1. Thess 5. verse. Brethren, we beseech you that you know them which labour amongst you, and are over you in the Lord, that you have them in singular love for their works sake. This changing of sin may also be seen in young men of the University, who in their The change of on sin for another. youth did live altogether dissolute in their behaviour, but being strike in years they account gain to be godliness, and so far forth as religion may serve to enrich them, so far are they professors thereof. These and such like have not as yet made a sale of sin, but a change. Satan as yet goeth further, & moves some men to make a more dangerous exchange than this, and bringeth them from one extremity unto another. For many being before given to work wickedness, & that with greediness, and to commit most gross sins, now forsaking that outward wicked course are so puffed up in the pride of their spirit, that they are become such new men, as it were thinking too well of themselves, they run on into the other extremity in seeking after those things which are above their reach; by whose wickedness it cometh to pass that the good graces of God oftentimes fall to the ground, and the children of God fare the worse for them: and thus we see that many do not so much fell as change their sins. But it must be otherwise with us, if we mean to obtain this treasure, we must so part with corrupt religion, that we admit no false sects and heresies: we must so give over wickedness and corrupt manners, that from hence forwards we return not unto them, and we must, as the Scripture requireth, forsake a show of profession of religion, and come unto Secondly, all sin must be forsaken. a strict practice thereof. Secondly, all sin and not some must be forsaken, and sold of him, who will enjoy this treasure, many can be content to relinquish some sins, but not all. Herod heard john Baptist willingly, and was content to give ear unto him preaching Herod. repentance: for when john tol● him, that it was not lawful for him to have his brother's wife, than he would not hear him any longer, but cast him into prison, and caused him to be beheaded. The young man in the Gospel had sold many sins, & had many good thoughts in him, insomuch as it is said, Mark. 10. and 24. verse, that jesus loved him: but when Christ told him, that if he would follow him he must leave his riches, than he choosed rather to depart from Christ than from his riches. Ananias and Saphira, Acts. 5. had Ananias. many good things in them, so that they sold their possessions and laid part of the price thereof at the Apostles feet: but dissembling with the Apostles, & distrusting the providence of God, they kept back some part of the price of their possessions, wherefore through the ministery of Peter they both were presently deprived of their lives. judas also (no judas. doubt) had many good things in him, otherwise Christ would not have made him an Apostle, neither could it be but that hearing Christ so long he should reap some commodity thereby, but yet he did secretly inveigle the goods of the Church, and did purchase unto himself not this field wherein the treasure was, but (as it is said of him) a field of blood. And thus we see that there is a partial and not a total forsaking of sins in men. But such men must know, that they have not done enough to obtain this treasure, in leaving some faults and holding some. For it is true which the Apostle james saith, 2. and 10 verse, Whosoever shall keep the whole law, and yet faileth in one point, he is guilty of all. This the Apostle proveth by an example, as if a man have respect of persons, than he is unmerciful towards him whom he regardeth not. Now unmercifulness is referred unto murder, and he that said, Thou shalt not commit adultery, said also, Thou shalt not kill; now though thou dost not commit adultery, yet if thou killest thou art a transgressor of the law. They therefore which make an outward show of Religion, but still keep sin in their hearts, such must know that if they keep sin in part, they shall lose grace in whole: wherefore our sins must be left, not some but all, not partially, but totally. Thirdly, men 3 must sell sin at once, and for ever, and not for a moment, or a short time. And herein we Sale of sia for ever. may easily see that many men have rather left sin for a season, than thoroughly repented them thereof; and therefore it cometh to pass with them that they do return with the dog unto the vomit, and with the sow which was washed unto the wallowing in the mire. Now if any man ask what the reason is, that some men after that they have escaped the filthiness of the world, are yet again entangled therein: I answer, because such men never came unto a sound grief for their sins. And hence it is, that many being renewed and endued with some gifts of grace, yet being defiled with inward pride and lust of the heart, and not labouring with might and main to be delivered thereof, become much worse than they were before. The repentance of many who have been Papists, Atheists, and whose lives have been stained with fornication, hurts of their brethren, or some other gross faults, is only that they have left those sins, but such men never attaining unto true remorse for their sins, fall therefore into them again, or into worse if it be possible: to whom the Apostle james chapt. 4. saith, Cleanse your hands you sinners, and purge your hearts, you wavering minded, suffer afflictions, and sorrow and weep, let your laughter be turned into mourning, and your joy into heaviness. Where the Apostle showeth, that it is not enough for man having offended (with the Not sufficient to leave sin, but men must mourn for it, until they come to sound grief. harlots having done amiss) to wipe their mouths, & to come unto the Church, but they having displeased the Lord must weep, & mourn, until they come to sound grief, and such as is answerable to the measure of their sins. For grievous sins must be repent of with great grief, even as sore diseases must be cured with sharp medicines. And as it is in Zacharie the twelfth, Men must mourn for their sins as one mourneth for his only son, and be sorry for them as one is sorry for the death of his first borne. There must be in them a great mourning, as the mourning of Hadadrimmon in the valley of Megiddon for the death of the good King josias: Even so must men mourn because they have pierced Christ through with their sins, & wounded him with their abominations. And men must know that a few dry tears, when they have offended, are not sufficient repentance, or sacrifice to God, but they must rend their hearts and be heartily sorry and turn unto the Lord: Now many are so stricken with the sense and feeling of their sins, that thereby they are moved to confess and lay open their wickedness in such sort, as a man would think them to be such as for ever afterwards would stand in fear to offend the Lord any more: but these How many deceive themselves, when they know their sins are pardonable: not labouring any further for an assurance that they are pardoned. after that they have received some comfort by the word, of their sins, and have seen that their sins are pardonable, not distinguishing between these two, that it is one thing to have their sins remissible, and another thing to assure themselves that they are remitted: After (I say) this comfort received by the preaching of the word, they labouring no further to be renewed and thoroughly reform, although they had some sorrow for a season, yet because they did not search themselves more narrowly, and endeavour to purge themselves as well from inward sin, as from outward, and to be wholly transfigured and transformed into a new holy, and righteous life▪ therefore it cometh to pass, that the love of righteousness departeth from them, and they return again to their old by as, and are become prays for Jesuits, and massing Priests, such is their profaneness. And this is because they rested only in the universal promises of God, which although they be all most true and comfortable, yet they can minister no true comfort and consolation unto man's soul, except he make a particular application thereof unto himself. Lastly, some there be who would feign seem to the appearance of the Church to have forsaken and sold their sins, and to have made a full and perfect reformation of their To harbour some secret sins in our breast. former lives evilly spent, which notwithstanding harbour and nourish sins in their hearts, which afterward will break forth, and discover their hypocrisy: and this they do because they were but a little enlightened with the flash of the holy Ghost, and were not thoroughly reform inwardly, which is evident in this, that they covet to approve themselves more before men than before God, nourishing in their hearts secret self-love, as in showing themselves zealous until they come to preferment, or to this end that many perceiving their zeal may flock after them, to hear them, & so they may procure themselves fame: whom so soon as Satan beginneth a little to buffet them, they fall away and show that they had sold sin but for a season. This is contrary unto that course which the true ministers of God, and those which fear him aright ought to take, for it is their duty to seek the praise of God and not of themselves, to covet the profit of the people of God, and not their own private lucre, knowing this that they serve not men, but God, and that they must profess religion religiously, setting before their eyes the praise of God, the crown of immortal glory, the salvation of souls, and the acceptation of their labour before God. And all men must desire rather to be religious than to seem so, giving themselves To be religious, rather than so to seem to be. to the exercises of private prayer, reading, fasting, to private admonition, conference, and other private duties, at such time, and in such place, when and where they need not to boast of any thing done, seeing it is done in secret, which who so doth, let him assure himself that there is nothing so secret, but it shall be revealed, whether it be good or evil. If we do this, then shall we not be in the number of those which beginning in the spirit, end in the flesh; or of those which serve God for a season, and in the end fall away from him, and his service. Doubtless it is a strange thing to see some who have been themselves a light unto others, so now to shrink from God's truth, as that they should become Papists, or of the Family of love, or of some other heresy. The cause of this is, because their inward stuff was corrupt, and not fully cured by effectual repentance. And thus much of gross sins. Now of the infirmities of nature which remain ever in the best, this inward Of infirmities. corruption must be sold also: for it is not enough to leave outward and gross sins, except also we beat down the inward corruption of our own nature: and although Inward corruptions. we cannot altogether blot out this our natural corruption, yet the righteousness of Christ may be so resident and dwell in us, that it shall not only keep us from gross outward outrages and offences, but also will hold down & keep short our natural corruptions, neither must we think it enough to sell the fruits of our corrupt nature, but we must also sell the corruption itself: for as we see, so long as the tree remaineth, there will always spring forth some buds; even so of the children of God, so long as the corruption of the nature reigneth in them, so long do they burst out into some offences or other: but most men make either little or no conscience at all of these little faults; but it must be otherwise with us, or else we cannot but displease God greatly. For as a river drieth up unto the fountain, yet if we do rest from all emptying of it, it will increase again: So except the children of God do keep down their natural corruption, although they offend not To master natural corruptions. as the reprobate and wicked, in monstrous sins against God, yet they cannot but have great downfals. Wherefore we must not with the woman, whereof the Poet speaketh, see, and behold good and lawful things, and follow that which is evil; neither must we be as Video meliora proboque de ●●riora sequor the Philosophers, whose reason fighteth with their appetite, but we must fight both with reason and appetite, we must be as new creatures borne again, and we must be more willing to endure all shame and reproaches, than to fall and offend to the dishonour of God. Being grieved that we see ourselves ready to displease the Lord. The Apostle Paul, Rom. 7. saith of himself. I see another Law in my members rebelling against the Law of my mind, and leading me captive unto the Law of sin which is in my members. here the Apostle showeth his captivity unto sin, by reason of his inward corruption, now when men are in imprisonment or captivity, than they are fed with the bread of adversity and affliction, and therefore the Apostle viewing the misery wherein he was by nature, in the type of a true regenerate man saith, O wretched man that I am, who shall deliver me from the body of this death? Note. Here he crieth out against himself from the truth of his heart, as he findeth himself corrupt within, even so must the children of God do, and they must make a conscience to keep down their corruption, or else that filthy fountain will grow up still, and they shall see that it will so work with them, that even (if Satan were away and should do nothing) it would pull and draw them from God, except they do suppress it, and continually meditate upon it. This is painful unto the wicked, but very joyful and pleasant unto the children of God, when they shall sell all their sins for ever, for the more of them they sell, the more sweet and comfortable it will be unto them. Besides this, we have an adversary within us, even the prick of the flesh, the messenger of Satan, for so the Apostle witnesseth of himself. The messenger of Satan within us. 2. Cor. 12. 7. Lest I should be exalted out of measure through the abundance of our revelations, there was given unto me a prick in the flesh, the messenger of Satan, to buffet me, because I should not be exalted out of measure. Who or what man was more in taking pains than the Apostle Paul? Who went through more perils for the testimony of Christ's truth? Who was more zealous in advancing the Gospel of Christ jesus? Could not all the Apostles watchings, all his fastings, his dangers, his continual prayers: finally could not all his gifts and graces which were in him abundantly beat down and cure this pride and arrogancy of the spirit in him? Who therefore, or what are we that think we can get so easily a victory of sin, seeing the Apostle, who was carried up to the third heaven cannot do it. When all other sins are ended in a man, and when he thinketh himself safe from sin, then cometh pride, for it ariseth of well doing, and Pride. therefore the Apostle said that the prick of the flesh did buffet and box him. Where he showeth that this sin was so grievous unto his soul, that he fought against sin and Satan, even as Christ did fight against him, when after he was baptized he was tempted of him: Even so it cometh to pass with the children of God, when they are delivered as it were wholly from sin, and think themselves most far off from offending God, than Satan cometh like an Angel of light, seeking by this means to deceive them, that in well doing they should please themselves overmuch, and so displease God; wherefore the virtue of God must appear in our infirmities. For as the Apostle saith, How to carri-ourselues in a temptation. God's power is made perfect through weakness: and therefore when any temptation shall happen unto us, we are to beware that we neither make a light account of them, neither be too much afraid of them, for as it is with the bodily enemy, so is it likewise with the spiritual: if thou be careless, than thine adversary setteth upon thee at unawares; if too Carnal security & fear dangerous. fearful, than he over cometh thee at the first assault: even so is it with Satan, if thou be secure and pass not for him, than he suddenly taketh thee napping, if thou be over fearful; then likewise he seeketh thy destruction. Wherefore take good heed unto Satan, & see that thou make not too light account of his temptations, but still consider with thyself, that the devil is ever knocking at the door, ready if thou have but one evil thought to enter into thee. Wherefore beware least by reason of thy security the devil do enter into thee, be humble in thy soul, as it becometh the child of God; on the other side fear him not too much, but know that God, Christ jesus, the holy Ghost, and the Angels in heaven, and all the Saints of God in earth will take thy part against him. THE ELEVENTH SERMON, PREACHED BY MASTER RICHARD GREENHAM, as followeth. EPHES. 6. vers. 10. 11. 12. 10 Finally, my b●●th●●●, be strong in the Lord, and in the power of his might. 11 Put on the whole armour of God, that ye may be able to stand against the assaults of the devil. 22 For we wrestle not against flesh and blood, but against principalities, against powers, and against the worldly governors, the princes of the darkness of this world, against spiritual wickednesses, which are in the high places. AFfter the Apostle had used general doctrine, and in forced thereupon particular exhortations, he returneth from his specials to general exhortation● again, as we may see in these verses, wherein ●ee exhorteth them to stand strongly, and therefore putteth them in m●●●e of armour, without the which they must needs lie o●●n to their adversaries. The peril whereof is so much the greater, by how much their adversaries were the sorer, and for that cause the Apostle falls into the description of them, with whom they must encounter. Afterward the several pieces and parts of our defence are set down, etc. More plainly these things are worthy to be noted▪ The exhortation itself in these words, Be strong in the Lord. Secondly, the way how to stand, by putting on the armour of God. Thirdly, the reason, which is, For we wrestle not with flesh and blood alone, etc. Lastly, a description of the weapons and armour itself. Finally, that is to conclude, or what remaineth, or, take this the conclusion and corollary of all, that you must not think it a small thing to profess Christ his Gospel, as some do; neither yet on the other side must ●e be discouraged at the difficulties of the professio, but as on the one side you must still think of a battle, and not dream of peace; so you must know, that the Lord will harness you even with his own coat armour thereunto. Thus he noteth with two extremities incident to Christians, that is, that either they forget that they are in a warfare by security and presumption, and think it to be less than it is, or else they are too much dismayed at the first view of it, and so desperately yield ere they fight. But do any here marvel, that Paul should speak thus to God's children and well approved Christians? To them I answer, that besides other miserable experience of latter times & present time which doth declare it too openly, David a dear child of God, & Peter a professed & an approved Christian, will sufficiently teach them in this point. One would little think David had had an adulterous heart or bloody hand: if one should have told Peter, that he would have forsworn his sovereign Saviour, it had been a matter of quarrel. But seeing David in the conflict shrunk, and Peter in the trial failed, let us beware we be not daring David's, nor proud Peter, speaking further than we try our hearts. No doubt of it Peter spoke simply and as he thought, yet he saw not what he thought, he knew not his own heart. It is another thing, as God's children can well tell us, to have a general knowledge of our strength, and another thing to have a particular feeling of it: let us thereupon still remember that heavenly apothegm, Who so will follow Christ, must for sake himself. Now if Satan find us wisely and warily catechised in this point, than he turns another leaf, and works ou● desperation. Then he shows the difficulties of godliness, our weakness, and the number of our hindrances, to bring us to be discouraged; but this is the more rare evil. Thus Satan finding another corruption, useth another course with us, if he cannot make us easy Christians, he will make us heavy Christians. To raise up such faint hearts the Apostle cries, Be strong; and lest any man should reply of his own want of strength, Paul shows what and whose strength he means, namely God's strength, and in the power of his strength this strength is required, when we see it is not good fight with Satan in his own armour, he is a sophister, dispute not with him in his own logic; he is an orator, beware of his eloquence; he is a Prince, take heed of his power. As Satan in his own cause must use his own strength, so we in the Lord's cause are to trust to the Lords strength. This doctrine requires rather meditation than declaration, conscience than knowledge to be made of it. Now to show how we must be strong, it is added, Put on the whole armour of God, etc. It is a pleasant and profitable comparison here used, to show the estate of Christians. As silly soldiers going into the camp cannot hope for any good issue if they be naked and unarmed; so we, if in our daily conflicts we remain unfenced, cannot think of any better end than to be overcomed. But three things here offer themselves First, it must be God his armour. Secondly, it must be a whole armour. Thirdly it must be put on. There are some in the pride of their wit, and opinion of their learning and policy, that marvel that silly souls lie so weakly under Satan's hand. But alas if one temptation shake them, if one wound of conscience bruise them, they see no learning but learning from heaven, no wisdom, but the wisdom of the spirit can help them; Satan will overcome them in his own armour, and God's cause is defended with his own strength. Now that we must put on all it is plain; for as he were worthy to be counted a fool, that with one piece, or with a few would venture into the battle, seeing the enemy strikes rather at one part not fenced than at all the other covered; so what were it to have one grace of God, what to leave one sin, what to see one want, what to hate one corruption, and yet to lie open in a great many? Lastly, we must put on our harness. Admit a man had his armory never so well stored, and his weapons never so tried, if either he cannot put on his armour, or being armed, wants skill to use it, what doth it profit when the enemy knocks at his gate●so if I have never so good things, if either in temptation I know not how to use them, or to deal in them, how shall I stand at Satan's assaults? This courage must be neither mean nor in ourselves, but in God, and in the power of God, and in the might of his power. And to add to the former examples more, consider how Noah presuming proved weak; how Ezekiah after many distresses not suspecting himself did fall, for the Lord leaving him he was vainglorious even before God's enemies. So far have even Gods servants been deceived in an opinion of their strength, not that they were gross hypocrites, but that they saw not the corruption of their own hearts, and therefore when they came to handy strokes, they were foiled. No doubt Peter, as we said, & the other Apostles were not purposed to deceive men's eyes, yet they fell. Who then are we having no such strength, if the Lord let us see our weakness by withdrawing his spirit from us? why should we think well of our selves? Late & lamentable memory shows, that many old Gospel●ers are now cold professors, some being heretics, some Epicures, some worldlings. No little charge, nor slender burden is Christianity then, for many seek the strait way, and cannot get in, many either in practice or otherwise being plainly Atheists. And surely hereof it must teach us, that God's Saints in tentation and acculation are so fair to seek for wisdom & strength, as we are to learn wisdom by other inens harms, lest in trouble we be such as falter in affliction. here our Saviour Christ his admonition cometh in speed, that if we will come to him, we must go out of ourselves, and think no wi●, wisdom, reason, or strength to stand on temptation if the Lord keep us not. We are as in building, so in battle. for the building we must provide stuff enough; for the battle we must provide sufficient furniture, we are to cast our costs before, we must reckon our revenues, and take account of our armoury, and consult of our ability, because of Christianity be building and warring together, we must provide both trowel and sword together, least finding hard tempests we retire and recoil with shame. And what makes us so secure, but that we think that Christian profession is but a sleight? And to go further, why comes it to pas●e, that oft disputing Preachers in conflicts are confounded, and most courageous ch●me subtle▪ o●● t●e vile●t dastards, but from hence, that they trust in themselves? But o mali● of the ●n, o corruption of natur●● if thou, Satan, canst not make us ●o presume, thou wilt ●xtremit● to despair; o vile nature, thy preiuming is the way to despairing. And to soeake of this latter extremity, which is the less curable evil, if Satan meet with us as having a ●ight of our weakness, sure he will bring us to despair. It is a sure temptation to hindere●●h●e●● (which ●eli●f●●n perfection is as hard as to fulfil the law) and it is Satan's practice, ●he once see us down, he will keep us down, & answer all our wants. If we say we have no wisdom, he will confirm it, ●●y he will make us to despair not only of our wisdom, but of God's wisdom in us. But remember that that which is not in us, is in Christ. Remember God's strength must be seen in our weakness Necessary then was this reduplication of Paul concerning the strength and might of God. In tentation we say, we are strongly tempted; Paul saith, the Lord will strong●● help us. But here note a difference between the exhortations legal and evangelical. The exhortations of the law kill, the exhortations of the Gospel quicken. For he that thinks he should do good as he should do it, and leave sin as he ought to do, shall find corruption in every thing. Hereof it comes to pass, that many say, I see nothing in prayer and in all g●od things but hypocrisy. It is well, thou thoughtest thyself living, but thou art dead. But to ●●●●● to the difference spoken of, the exhortations of the l●w do bind us on pain of death, the exhortatios of the Gospel commands that which Christ is ready to give us, and it chargeth us not so much to do it, but to believe that Christ by his blessed spirit will work every good thing in us. For the Gospel being the ministery of ●●fe giveth life, and strength from above, when we are dead & weak. The not discerning of this difference makes many good precepts fall to the ground. The law indeed reveals sin, but the Gospel cures sin, the law woundeth, and so must it do; but the Gospel healeth us, which the law can never do. Hitherto we have heard thus much, first we must provide that we fight in God's harness, not with Satan's weapons, whether they be wit, reason, policy, education or such like. We fight against a Prince and principality, who wants not wit, knowledge, civil gifts, or any such things, which things have been given even unto the heathen, for they were wise and learned men, yet many of them lay in great sins, in idolatry, some fearfully ended their lives. Let not Christians then say, have I not wit, reason, and education beseeming a man? Well, so did the Philosophers and Poets, and yet behold their fruits, behold their ends: but let us deny reason, and withstand wit, for it will surely fa●le in the hour of death, and in the hour of temptation. No gift of nature, no gift of bringing up can withstand Satan or sin, unless from heaven God change us Neither is this the sin only of the unregenerate, but in the regenerate, who still sliding to reason or overweying of God his power are foiled; and therefore we see many overcome, who purpose to withstand, yet striving in their own wisdom they are spoiled, be their purpose never so great. Many will say, why this is a monstrous temptation, I will never yield to this, yet they fall. This we shall see both in temptations and accusations, when ●●en strive and dispute with reason with so subtle a sophister: so the more they strive, the more they are entangled, for they want strength to fight with the strong man, who will not be subdued unless we put on the armour of the stronger man, which is Christ jesus; which armour is afterward set down. Neither is it enough to have a piece of harness, but we must have all the whole armour, for what is it to cover the head if the breast be bare? what if the arms be armed when the back is unharnessed? we cannot avoid the darts which come against every place. So we must not have one grace and want another; for then Satan comes in the open place, who observes whether we want a headpiece, ● gauntlet, a breast plate, or whatsoever: wherefore we must think that Satan as a politic soldier looks not so much to the armed part, as to the naked part. If he seeth us afraid of him, the●● will he tempt us to despair; if we will not be pierced with uncleanness, than he will shake 〈…〉 s with covetousness. If he sees us pettish and unarmed with love, than Satan will tempt v 〈…〉 o anger. Alas it is our weak nature to reserve one sin or other, & it gives Satan advantage; we ●e Heroa●an courtiers and Christians, we are half persuaded with Agrippa to be Christians, but we must thoroughly be harnessed, lest as a dead fly corrupteth much good oyn 〈…〉 h one sin we defile many graces. Every one hath his familiar sin, which 〈…〉 ur to espy as an adversary, and to fight against as an enemy, whether it be pl 〈…〉 r, covetousness, or such like. Whereas then thou seest some graces, yet be hu 〈…〉 hose, which especially are wanting to thee; and wherein thou art most unarmed, then pray, & labour for more help by grace in Christ jesus. But what if we have good armour and all armour? yet without use of it we may be strangled in our armour. What if we 〈…〉 good graces, and all graces? yet without experience and use of them our souls may 〈…〉 urthered in the midst of them. Many may come to the assemblies and hear, ye 〈…〉 ey either fail in knowledge, or in practice of it. And sure such is a man as he is in temptation. What is it to have many precepts against anger, & yet be overcome of anger▪ What is it to have rules against covetousness, & to see the issue of it, & yet to be a covetous man? Let us know, that it is one thing to learn to fight against Satan, and another to fight against men. In material conflicts there is some time of truce, but with Satan there is no truce with us but for his advantage; for him we must be armed as well in the night as in the day: in outward battles winters make war to cease, we have no quietness neither in summer nor in winter. That ye may be able to withstand. The Apostle describes our enemies. If we had to deal but with ourselves, or with men like to ourselves, or with the world, we had need of God his power; but seeing beside all these we are to deal with all the hellish army, much more we need this: we are not only to fight against the flesh and the world, but against the devils: neither must we think that Paul denieth in this place that we should fight with our own corruption, but he showeth we fight not only with ourselves and with the world, but with Satan too, and so that we need more armour. By two things he describes our enemies, by their might, and subtlety. For their might he calls them principalities and powers. This title is given to the devils, Rom. 8. coloss. 1. Indeed these names are given to the good Angels, as Ephes. 1. Hebr. 1. so that look what titles are given to the good Angels, are given to the wicked spirits, which, except sanctification, are equal in gifts to the good Angels; for though these spirits have lost their goodness, yet have they not lost their strength and wisdom. They be worldly governors. God be blessed their government reacheth not to heaven, but to the world, yea of the darkness of the world. Thus he distinguisheth of the world as it is by creation, and so God is the prince of it, and as it is now by corruption, and so the Devil is the god of the world. This teacheth us, when Satan shall prevail, even over men living in ignorance and ungodliness. The world was made good by creation, but degenerated to evil by corruption. Well we see the devil is called the prince of the world, and he saith of himself that all is his. It is not so by creation, but be the righteous judgement of God all is in his hands to punish our sins, or try our faith. It follows to speak of his subtlety in these words, Against ambushments, etc. Even as ambushments are used privily to undermine the enemy, so by wiles Satan goeth about to trap us. But this is larger said, against spiritual wickednesses. If one could see the enemy, he might be prevented, but we cannot see the operations of the devil, because he is spiritual, and therefore we neither can by sense nor by reason discern him; so that he is not only a layer of ambushments, but of spiritual ambushment. Yet note, though they be spiritual, yet not in goodness but in wickedness. In heavenly things. Though Satan be the prince of the air, yet here it is meant that he fighteth against men in heavenvly knowledge. By creation they had much good knowledge, their goodness they have lost, their knowledge is retained. Again Paul saith, there is a mystery of iniquity, showing, that as there is a mystery of godliness, so there is a mystery of wickedness; and therefore Satan is said to change himself into an Angel of light; which is, because he will come in good things, in knowledge, in spiritual exercises, and falsely and wickedly gloze on them by that great practice and experience, which from their first fall they have learned. Thus Satan comes even in good things. Worldly wise men distinguishing, whether the enemy by strength or by subtlety doth most ●●rt, conclude, that the subtle enemy is most dangerous. Alas, we are in evil case then, h●●ing to do with enemies not only strong, but subtle: it were enough to deal with an enemy having but one of these qualities, but we fight with them that have both, that is, both strength & subtlety; so that we know not whether they are more strong, or more subtle. too uses there are of this doctrine. One is, we must not make it a slight matter of the e●●●ie. The other is, that we be not too much afraid. Both these are dangerous extremities▪ Some vile heretics deny there is a God, or a devil, or that the devil is so strong and subtle as he is. Indeed men will not speak thus, but they show it by their peace in themselves in their lives, which showeth, that men do not believe there is a battle. For we see we are now at peace, and why? because there are no enemies. But were it so that the enemies were in the field, would we not fear? Did we believe that Satan could sit in our consciences, deluding judgement and understanding, and casting a mist on reason, would we ●●●t be more jealous of reason? would we not be more fearful of ourselves? yes surely. Let us then consider, that besides ourselves which were enough, Satan adds both corruption to judgement and affection. And herein specially Satan shows himself a subtle Apostata, in that he cares not whether we be sound in judgement and corrupt in life, or careful in life, and corrupted in Religion, so we may be one. Hereof it comes, that heretics are precise in life, and good Christians are so careless in conversation: so either he gathers false conclusions on good principles, or else glorious sequeles of rotten premises. To go back to the plain sense of these men, the meaning is not, that we fight not with flesh and blood at all, but we chiefly or only fight not with flesh and blood. The like speech is in the word, as, Thy name shall not be jacob, but Israel, that is, jacob only. Again, in the Epistle it is said, The word is not in word, but in power, that is, the Gospel is not chiefly in word, or only in the word. Again, Rom. 7. & Galat. 5. it is plain, we fight with flesh and blood. And john 15. we fight against the world. Wherefore seeing we fight not against ourselves only, but against such adversaries as whet up ourselves against ourselves; and therefore we stand in need of all the armour that may be, which we shall see to be more requisite, if we consider that it were enough to fight with an adversary either strong or wise; but seeing we conflict with them, who for strength and subtlety too are equal with the good Angels. For their power these adversaries are called Powers, as Coloss. 2. Rome 8. So are the good Angels Powers, as Ephes. 2. Heb. 1. Herein the evil spirits differ from the heavenly spirits, in that these are from heaven, & for the good of the Church: those are governors of the world, that is, of the corrupt estate of the world; so that their whole power is against the children of the world. Satan may strike the children of the best, but slay them he can not. CHRIST calleth Satan the Prince of the world, and Paul calleth him the god of the world; Christ calleth him a strong armed soldier or giant: yet God be blessed all his strength is in the world. Well then, be he more fearful to us then Goliath to the army of Israel; be it that he be as a roaring Lion, at whose voice all the silly beasts stand trembling; be it that he so astonish & terrify our conscience, that we know not what to think or to speak: yet all is to the terror of the wicked. But behold, besides his strength, Satan is spiritual, invisible, not to be discerned, and therefore more dangerous, in that we can not prevent him nor his temptations, being above nature and above reason, cannot be descried, unless above nature and reason we be either very well taught of the Devil, or of God. To this unsearchable nature he is occupied in heavenly things, but as a spiritual wickedness, not goodness. To show how he is spiritual, we see in this, in that he is an Angel of light, he tempted Christ with scripture, he set the pharisees in devilish wisdom against Christ, he suborns false heretics; yea, his subtleties shallbe such, by Christ his own testimony, that even the elect, if it were possible, should be deceived. And Paul speaking but of the child of Satan the Antichrist, reports, that he shall be mighty in power, in miracles, etc. Only this is our comfort, that this wisdom is but wickedness, which is the only thing wherein they be distinguished from the good Angels, with whom in wisdom and strength Satan is equal. Here ought we to blush, in that we desire rather learning, wisdom, and power, wherein Satan and wicked men have not only been equal to us, but above us, and we less desire goodness, wherein we are like to God, to good Angels, and the children of God. For this may be a special mark that we belong to God, when we rather desire goodness than those other qualities wherein we are equal but to the Devil. Be we never so learned, he is more learned, be we never so strong, he is stronger. For is not he mighty in power that can so trouble the air, as he did to job, and as oft as he doth in that boisterous manner, that no natural Philosopher can give a reason of it? In Exodus we know that the Lord used evil Angels to trouble the Seas. Psal. 78. the Lord is said to send evil Angels to trouble them. And as godliness is a mystery, so there is a mystery of iniquity, and the Lord sending an effectual illusion, (2. Thess. 1.) on them that received not the word in love, is said to do it by the operation of Satan; so that though the Lord be the supreme worker, yet Satan is the instrument. What shall we say of the rage of sin in these days? what shall we say how Satan daily bewitcheth us in Paganism, Atheism, Machevillisme, Anabaptisme, & c? Is not all this sufficient to prove, that Satan taking up the wisest men of the world to his service is a spiritual wickedness? Whereof comes it that suddenly a poor man becomes a cunning Artist? or that an ignorant man presently should speak with divers tongues? or that silly souls should be subtle disputers? What is it that sin is now adays so subtly, so closely, so wittily dispatched? Why do men to maintain Papism forego all their goods, suffer their bodies to be whipped? Do not all these prove, that Satan is a spiritual wickedness? Again, if we look to the height and shamelessness of sin, to see how men prostitute themselves to sin, we must say Satan hath been mighty, powerful in deluding men's minds, in hardening men's hearts, so that no word can pierce them: therefore it is, that Paul saith men are blinded in their minds; therefore Paul would have us to tolerate and suffer such as Satan doth hold in chains, 2. Tim. 2. Here let us see a difference of the sins of the godly and ungodly. The wicked rage and devise platforms; the godly for a time may be under Satan. 2. Timoth 2. but they sin of infirmity, not of wilful selling themselves to sin. So great a cause of thankfulness we have, that we are not raging in hellish sins, in that we are simple, & bunger like sinners. Besides, the godly are silly, the wicked subtle in sin. So great a cause of thankfulness we have, that Christ the stronger man hath overcomed. The Devil hath power, but by derination, he hath a strength, but by limitation, he hath force, but in darkness. So great a cause of thankfulness we have, seeing Christ hath wisdom enough in God to overcome the wisdom of Satan in evil. Though then Satan be strong, yet none is greater than the Father, none mightier than Christ, who hath captivated Satan under his feet. So great a cause have we to be thankful, that Christ will not only in his presence himself, but in us by his power also he overcometh. A further use of this is to try when our temptations come of the natural corruption, or of Satan's malice. To this we answer, that as our enemies are described by power & policy; so when temptations come so strongly and s●ily, that it is above reason, than the adversary abuseth our weakness, our own temptations come more remissly & easily: but when these temptations hale us more violently, than we fight not with flesh alone, but with spiritual adversaries. In the book of Exod. mention is made of a spirit of jealousy, which is more than natural jealousy. In the book of judges, an evil spirit was between Abimelech, & the Sechemites, which was more than frailty of the flesh. In the gospel mention is made of an unclean spirit returning with 7. spirits more; so that the pulling of our affection is of Satan, as Christ said of Satan's operation to Peter, that Satan sought to sift him and to deal with him: and indeed Satan did so daunt and cirumvent him, that he spoke he knew not what; so that this fell not only on the wicked, but on the godly: as Satan so bewitched David in understanding, that he made him to number his people. Hereof it is that we pray not to be led into temptation, because though I am well purposed, yet so many vain reason's rage in us, and forcibly draw us another way, that we may see somewhat more than nature. Likewise when we shall without any object be carried away with some affection so strongly, that though our life lay on it, we cannot contain ourselves. When Paul, Ephes 5 biddeth us be angry without sin, he showeth, that there is a natural affection without sin: but because our affections are without rule and mixed with sin, he saith, i● so doing we give place to the devil. So that there is a great difference between a natural anger, and a carnal sinful anger, which besides the instinct of nature is wrought by Satan. And therefore as it is good to stop the first breaches in banks for fear of further danger; so it is good to murder the first motions of sin by the word, prayer, fasting, and admonition, least giving the sway to our affections they overrun and overflow us thoroughly, and so we are carried to strange and furious sins. Wherefore first we are to be thankful, that we may know how to prevent sin (for we may soon let in a guest which we cannot well let out again) and we must labour to repress such raging evils. Yet another use of this doctrine is, that we must think, how oft we deal with more than with men, when we deal with heretics, or with angry bloody men, who often are stirred up by Satan, so that they spoil themselves and others. The ignorance of this doctrine breeds jealousies, repine, and malice, that when we think to revenge others we revenge ourselves This is now without cause: now if we have a just cause, yet for want of love, wisdom and humility, we spoil our good cause, harden our adversaries, and hurt ourselves. We must not resist policy with policy, nor requite evil with evil, but in wisdom be long suffering, pardoning man, as we would be pardoned of God. For this cause fight. He bids us not to make truce with our enemy, though our enemy be strong and subtle, yet fight under Christ we are to stand fast; Christ hath subdued for us, and he will subdue for us Still we must remember to resist with God's harness, which as surely exceed Satan's harness, as heaven excels earth or hell. For want of this armour we see wise and civil honest men fall into horrible sins. For want of this armour come such disputes with Satan, which simple souls use, not being able to discern which is the true armour. For want of this armour green Christians, and troubled consciences looking for their own armour rather than the armour of God, inwrap themselves in most dangerous labyrinths. Now our armour must be complete: some have a good heart but not a good life; some have a good life but not ●uch; some faith in part: this comes of want of knowledge, if they know the word, they pray not; some pray, but not with continuance. To come to the armour, mark, it was said, Put on; now it is said, Take the armour. We see that here is no truce with us and Satan, as in civil wars, but we must continually say as jehu to I●sabel, What peace my soul with Satan? We must not be secure Laish, or careless Babylonians, lest that we be prevented of the enemy. It is good to see sin rather by experience particular in ourselves, than for general knowledge in others. Ask our judgement for a sin in another man, and we can point out every part of it; lay this sin to ourselves, and we can say nothing. So that we see it is easy to know sin, but it is hard to feel the practice against it. Let us not then let the harness hang on the wall, but let us put it on. Here mark one thing, that it is a policy of the devil to persuade us there is no devil, as it is the policy of wizards to persuade us that there are no witches. And so as he comes at the first as a silly Serpent, whilst he would creep in, but after he proves a roaring Lion, when he is once entered: yet let us beware we fear not too much, for that emboldeneth the enemy. For as man feareth man keeping courage, and is pursued without courage, nay as bruit beasts are bolder by seeing one which feareth them; so the devil is the bolder, if he seeth us afraid of them. And besides that fear drieth up the blood and weakeneth nature, it doth also deprive us of faith in God his providence, which doth assure us that Satan's power is all by derivation and limitation; it cannot touch the body without permission, much less the soul: which is manifest, for that witches though they prevail in petty and little things, yet when they come to great points, they can do nothing. So singular a presaruative to the godly is the providence of God, as the Unicorns horn to the inferior beasts. But we will herein strengthen our faith, that the cross of Christ hath triumphed against Satan for the godly, Coloss▪ 2. and therefore if he now assault us, he doth cure rather than slay us. For as an enemy oft by God's goodness thrusts his sword into an ulcer, rather to purge that which would have bred death, than to kill: so oft God purposeth to cure us of the impostumation of pride even by the malice of Satan, so wonderfully can he draw good out of evil. The devil brings unrighteousness, we allege righteousness; he brings terror of conscience, we meet him with peace; he offers vanity, we refuse it with truth; he comes roaring, we avoid it by praying. Wherefore that proclamation must be made here, that was in the Israelities army, that is, that those that are fearful, return home, and beware how they come into this conflict. And let us oppose to the strength of Satan the strength of Christ, who being our head shepherd will not suffer us to miscarry, though we seem to be in the wolves mouth, and that in the deep valley of death. But what of all this harness? It must be put on We shall see oft none so weak in affection, as they that have much knowledge. Who will better declaim against anger generally than the angry man? Who is more severe against wantonness in education than a most shameless harlot? Why do men think others blessed being troubled in mind, and count themselves cursed being in it? All this is because we have harness, but use it not. In the evil day. The day of temptation is called an evil day, because the temptation is evil. james calleth it a good day, and that we must rejoice in it; and it is so in respect of God his wisdom turning it to good. So that this may be a good day and evil day in divers respects. Having finished all. Luk. 4. After Christ was tempted, the devil went away for a season, though that temptation ceased, yet he pursued him with afflictions. And though as children of the marriage the dint and edge of temptation be blunted to us, yet the enemy still envieth us. And therefore we had above all need of perseverance, no danger like to that which is in the end. When thou hast overcome the popish devil, the worldly devil comes. Hast thou overcome the swearing devil, than the lying devil comes? Hast thou overcome the filthy devil, the worldly devil comes? Hast thou overcome all these devils, the proud devils come? That thou mayst stand. This is a promise, and we shall not fail of this armour of proof, nor of the profit of it. And so as we are exhorted to put on the armour, so we shall have the fruit of it by standing, so we still pray, Da Domine, quod jubes, & iube, quod vis. Thus Christians by faith and standing fast in the evil day, must change the other evil nature of affliction into a good quality, still being mindful to comfort themselves in this, that the evangelical exhortations give by promise through the holy Spirit a certain strength to do the thing commanded, the Law leaving us in our weakness. Again to the armour. Stand. We must always be in a readiness, and at the first call, what time of year, month, day, or night soever the adversary provokes us. He begins with the girdle, because in former ages as there were divers manners of eating, sitting, or warring, so Paul here speaks of such things as were used them. The girdle is not now, which was then used, as we have some armour familiar to us, unknown to them, as guns, etc. The use of the girlde was to gird fast the neither parts, this is Truth, which is not taken for the whole word, as joh. 17. but for a sincere and upright heart, or for faithfulness. And as we take faith either for our faithfulness to God, or God's faithfulness to us; so truth meaneth sometime upright dealing either from God ●o us, or from us to God. Truth is counted then for a true performance, as Roman. 2. The judgements of God are with truth, that is faithfulness. All the ways of the Lord are mercy and truth, that is, a performance of his mercy. Well, here it is not spoken of that truth, which is the word, but of uprightness of heart and sincerity. Again, the truth of the word is after spoken of, and here can be no vain repetition. Well, as the girdle knits all together on the body; so the uprightness of heart is the band of all virtues, and hypocrisy is as a wide or loose sack, wherein nothing can tarry. This uprightness of mind is in divers places, as Psalm. 32. Blessed is the man, who with comfort in his remission of sins without guile laboureth for a godly life. The same commendation is Psal. 15. and 24 and 119. This is a thing accompanied with blessedness by Christ his own words, Matth. 5. The Author of the Hebrues willeth him that comes to God, to come with a pure heart, the want of which integrity is reprehended in the jews, jam. 4. But what of all these porches to such an house? Surely because a true heart nurseth all graces to the end, and the false heart dissipateth all gifts, and disgraceth such hypocrites. Psal. 125. uprightness of heart is such a thing, that the Prophet specially prays for such as have it, and leaves them in God his judgement that want it. Psal. 119. Then shall I not be confounded, when my heart is upright, Portion 10. vers. 80. We see true hearts shall be justified in the end, and hypocrisy shall blush in the issue. Thus we see the reward of a good heart, the revenge of an evil heart, when we know not how to do our duties simply. The honest heart still is struggling out of sin, & cometh; the hollow heart makes a show of mortification, etc. but God takes away his vizard in time. For some men's sins go before to judgement, and some follow after: some men's good deeds are cleared in this life, to show, that all well-doing shall be glorified. Iniquity may be coloured, but not ever covered; truth may be blamed, but not shamed. For exemplifying the Lord himself gives testimony to his uprightness. David was an upright hearted man, Saul an hypocrite; Nathaniel had a good heart, judas was an hypocrite; josiah, Ezekiah prepared their hearts to the worship of God, 2. Chron. 25. Amaziah did good, but not with a right heart. The people (2. Chron. 20.) are said not to prepare their hearts to seek the Lord their God: 2. Chron. 30. Ezekiah craveth mercy for them that came with an upright heart, and God heard him: so acceptable is an upright heart. But how shall we discern our hearts to be upright? It is not by nature, Gen. 6. job saith, a cleanething cannot proceed from an unclean sin. David confesseth original hypocrisy, which is showed Proverb. 12. and 20. We then (Act. 13.) must see that our hearts are made clean by faith. Of itself, above all, the heart of man is unsearchable, jerem. 17. But how comes this? because there is a labyrinth of hypocrisy in it, there is a gulf, and depth, and privy discourse in it, that no man can gauge but the Lord, who is said, Proverb. 16. to be the searcher of the rains, howsoever our heart is hollow. This secret searching is by the Spirit of God, 2. Cor. 2. and by the word wrought upon by the Spirit, 1. Cor. 14. Heb. 4. 12. The Spirit rebukes us of sin, joh. 13. but by the word searching the very hidden intents of the heart. Therefore as it is to no end to hide any thing from the Lord, so it boots us not to look for an hiding of thoughts. For be they in love of good, good; or for hate of sin, or sinful things, than God is pleased for it. If we do good for reward, or avoid evil for shame, etc. all is woeful in the fight of the Lord, seem men's goodness never to be so good in a man's eye. FINIS. A GODLY EXPOSITION OF THE XVI. PSALM. THE TWELFTH SERMON. PSAS. 16. vers. 1. Preserve me, O God: for in thee do I trust. THis Psalm containeth the acknowledging of the Prophet his unworthiness, and showeth how all things are of God: it witnesseth the man of God his love to the Saints, his hatred of false religion, the assurance of God his providence, and his undoubted hope of life everlasting. All which things containing so many points of heavenly doctrine, ought much to provoke in us the love of the Psalm, and loving it to frequent the use of it. The Psalm seemeth to be general, and may be used at all seasons, and of all estates, as not being bound to any peculiar condition of men, or tied to any several circumstance, as are many other Psalms, containing particular matter: and therefore is it to be used as a notable meditation, which may be showed by this word Mitchtam. The first verse is the proposition of the whole, and the residue of the Psalm prosecuteth the same matter. Now to the words of the text. Preserve me, O God. Here David desireth not deliverance from any special trouble, but generally prayeth to be fenced and defended continually by the providence of God: wishing that the Lord would continue his mercy towards him unto the end, and in the end: whereby he foresaw that it was as needful for him to be safegarded by God his protection in the end, as at the time present; as also how he made no less account of it in his prosperity, than in adversity. So that the man of God still feared his infirmity, and therefore acknowledgeth himself ever to stand in need of God his help. And here is a sure and undoubted mark of the child of God, when a man shall have as great a care to continue and grow in well doing, as to begin: and this praying for the gift of final perseverance, is a special note of the child of God. This holy jealousy of the man of God made him so to desire to be preserved at all times, in all estates, both in soul and body. Every man will say, true it is, if God should not preserve us, how could we continue? But few there be who rightly and carefully use the means, as this man of God did, whereby they may attain this grace. And therefore howsoever they pretend a good affection, and well liking generally of the thing, yet they have no true faith, as the Prophet had: for faith would drive them carefully to use the means: how beit this general knowledge is left in many to take from them all excuse: but in the faithful it worketh an holy fear, and fear engendereth a conscience to use the means. I appeal to the conscience of a natural man: If a man being sick would cry, Lord help me, Lord restore me to my health, and yet in the mean time wilfully refuseth the prescribed means for his recovery, tempted he not God? which if it be so, how much more dangerous is this in things concerning the soul, when a man either for want of hearing & reading the word feeleth not the diseases of the mind; or feeling them effectually▪ pineth and languisheth away under the burden of them, neglecting prayer, confessing of his sins, repentance, and such like means of his salvation? True it is that, man liveth not by bread only: and therefore the wicked are but stalled up and made fat against the day of slaughter. And the children of God know and acknowledge, that without the blessing and favour of God their meat may bring their bane: and therefore they crave that by the word and prayer the means may be sanctified unto them; much more in things concerning our salvation we must both carefully use the means, and in the using of them not to trust in the outward work wrought, but to crave the inward ministery of God his holy spirit, which worketh by them, not being ordained for God but for us. For in thee do I trust. Here the Prophet setteth down the cause why he prayeth to God: whereby he declareth, that none can truly call upon God unless they believe: Rom. 10. 14. How shall they call on him in whom they have not believed? In regard whereof as he prayeth to God to be his Saviour, so he is fully assured that God will be his Saviour. If then without faith we cannot truly call upon God, the men of this world rather prate like Parats, than pray like Christians, at what time they utter these words. For that they trust not in God, they declare both by neglecting the lawful means, and also in using unlawful means. Some we see trust in friends: some shoulder out (as they think) the cross with their goods: some fence themselves with authority: others bathe and ●aste themselves in pleasures to put the evil day far from them: others make flesh their arm: and others make the ●edge of gold their confidence: and these men when they seek for help at the Lord, mean in their hearts to find it in their friends, good authority and pleasure, howsoever for fear they dare not say this outwardly. Again, here we are to observe under what shelter we may harbour ourselves in the showers of adversity, even under the protection of the Almighty. And why? Who so dwelleth in the secret of the most high, shall abide in the shadow of the Almighty. And here in effect is showed, that whosoever putteth his trust in God shall be preserved: otherwise the Prophet his reason here had not been good. Besides, we see he pleadeth not by merit, but sueth by faith, teaching us, that if we come with like faith, we may obtain the like deliverance. It followeth in the Psalm, vers. 2. O my soul, thou hast said unto the Lord, Thou art my Lord: my well-doing extendeth not to thee. In this conference with his soul, David setteth down the reason more at large, why he trusteth in God, that he will preserve him: first, he acknowledgeth his own unworthiness: secondly, he giveth himself to the Saints, Thou hast said unto the Lord. Here he confesseth that whatsoever good thing he had, he received it of the Lord. And this he doth not barely or barrenly with his lips from the teeth outward, but unfeignedly in his soul, also from the heart inward: and in that he passeth from the conference with his soul to speak unto the Lord, he showeth that God knoweth how his soul lieth not: and that he did behold the sincerity and simplicity of his heart herein. So that he dealeth not before men alone, or with his lips, but with God also, and travaileth with his own soul: wherein he cleareth himself of hypocrisy, and by his own practice convinceth and condemneth those kind of men, who say one thing with their lips, and mean another thing in their hearts. Wherefore we are to learn, that in our prayers we deal not with men, but with God. We must not so much labour for a set order of words as for a well ordered heart; and we must not use these words as before men alone with our lips, but in our souls and in the presence of God; to wit, Lord thou hast redeemed me, Lord thou hast saved me: and I say to my soul, that it should acknowledge thee to be my Lord, my Redeemer, and my Saviour, and therefore should use all things to thy glory. Thou art my Lord, my soul, O Lord, hath tasted of thy goodness, and by good proof I find that thou dost govern me. My well-doing extendeth not to thee: oh what shall I render unto thee, my God, for all thy benefits towards me? what shall I repay? alas I can do thee no good, for mine imperfect goodness cannot pleasure thee, who art most perfect and goodness itself: my well-doing can do thee no good, my wickedness can do thee no harm: I receive all good from thee, but no good can I return to thee: wherefore I acknowledge thee to be most rich, and myself to be most beggarly in well-doing: so far off is it that thou standest in any need of me. Wherefore I will join myself to thy people, that whatsoever I have, they may profit by it, and whatsoever they have I may profit by it, seeing the things that I have received must be put out to loan, to gain some comfort to others: whatsoever others have, they have not for their private use, but that by them as by pipes and conduits they liberally should be conveyed unto me also. Wherefore in this strain we are taught, that if we be the children of God, we must join ourselves in a holy league to his people, and by mutual participation of the gifts of God we must testify each to other, that we be of the number and communion of Saints: and this is an undoubted badge and cognisance of him that loveth God, if he also loveth them that are begotten of God. Wherefore if we do profess ourselves to be of God, and to worship him, then must we join ourselves to the Church of God, which with us doth worship God. And this must we do of necessity, for it is a branch of our belief, that there is a communion of Saints in the Church: and if we believe that there is a God, we must also believe that there is a remnant of people, unto whom God revealeth himself, and communicateth his mercies, in whom we must have all our delight, with whom we must communicate, according to the measure of grace given unto every one of us. But to the Saints that are in the earth, and to the excellent: all my delight is in them. The Papists could abide no Saints, but them which are in heaven; which argueth that they live in a kingdom of darkness, and err not knowing the Scriptures, nor the power of God: for if they were but meanly conversant in the Scriptures, in the holy Epistles, they should find almost in every Epistle mention made of the Saints, who are thereunto called in jesus Christ, through whom they are sanctified by the holy Ghost. And mark, he calleth them excellent. Some think rich men to be excellent, some think learned men to be excellent, some count men in authority so to be: but here we are taught that those men are excellent, which are sanctified with God his graces. True it is, that learning, wisdom, authority, honour, gold and credit, are the excellent gifts of God in their kind, and yet have they not true excellency in themselves: for they make not the possessors of themselves excellent, because the wicked may have them as well as the good: and these things we see for the most part are as they are that have them. For if the good man have them, he useth them reverently, moderately & thankfully, he applieth them ●o good uses, and so maketh them serve to the furtherance of good purposes. Again, if an evil man have them, he unreverently usurpeth them, immoderately useth them, and unthankfully is puffed up with them, he turneth them to evil uses, and by them promoteth ill causes. Wherefore this excellency, which is the fruit of God his spirit, is in itself only good: and this indeed maketh men truly excellent. Some say the Prophet meaneth, that seeing he cannot do good to God, he will deserve well of his Saints: but this is but one part of his meaning: so that he meaneth this and somewhat more, that is, that he will delight in them and that not only to do them good, but also to receive good from them, as may appear by his terming of them excellent ones, such as are fit as well to do good, as to receive good from others. Wherefore the Apostle saith, Rom. 1. 12. that he desired to receive mutual comfort by them. Secondly, this appeareth by the opposition of the verse following, which is of the worship of God: and therefore it cannot be restrained to outward things. Again, in that verse he maketh mention of false worshippers, as here he nameth excellent ones: meaning that he would use the benefit of them, to wain himself from false worshippers; as men will frequent the company of the learned that desire learning; and they that will have their lips schooled by the law of grace, will oft resort to the grave speeches of the wise. And surely it is a special help to further ourselves in the pure worship of God, if we divorce ourselves from the crew of false worshippers, and wholly espouse ourselves to the fellowship of them that worship in spirit and in truth. This reason also may appear to be general, because it followeth in the order of our confession of our faith, that we believe the holy and universal congregation, the communion of Saints: and this communion is in receiving as well as in giving: and therefore being understood of such a mutual participation of gifts from one to another, it must follow as a particular part thereof, that we be ready to do good. And where he saith, All my delight is in them, that is in the Saints: we must not think that he meant to take away civil duty from them that were in authority, for that must be given to them in outward things, yet in our hearts and in our affections the graces of God his children must be most esteemed. In respect whereof when james saith, jam. 1. 2. that the jews had their faith in respect of persons, when they were wont to say to the rich, Sat thou here in a good place; and to the poor, Stand there, his meaning was to rebuke them, for that they so highly despised the one and so vilely esteemed the other. Wherefore we must learn always to give unto Caesar that which belongeth to Caesar, but God his children must always be nearest our heart. And this was it that our Saviour Christ saith, that they which heard the word and did the same, were his mother, his brother, and his sister: not that he lightly regarded his mother, for he was a pattern of obedience to all children, yet he loved her more as she was the daughter of God, than as she was his mother. Likewise we read, that he answered the woman that cried unto him, Blessed is the womb that bore thee, and the paps that gave thee suck. His mother no doubt had as singular blessings, as ever were given to woman, in outward things, in that she brought forth the Saviour of all mankind: howbeit herein she was chiefly blessed, in that she believed in him to be her Redeemer. That are in the earth. See he maketh mention of the Saints here on earth, and speaketh no of the Saints which are in heaven, from whom as we are severed in body, so are we also in the soul▪ and we have no dealing with them, either in soul or body. Wherefore it is ●●●d of the Prophet, Abraham knoweth not us. True it is, that the Lord maketh his Angel's ministers unto us, and therefore sending them to do any thing, he maketh it known unto them. Howbeit we read no such thing of the Saints that are dead, who as they know nothing of us or our estate, which only is known to the Lord, and are not used as ministers of the Lord; so they cannot hear or help us, as some foolishly have imagined. The Saints which are dead may be in some respect remembered, but in no case worshipped: remembered, I say, not for their power to be prayed unto, but for their virtues to be imitated. Wherefore in Heb. 11 the holy Ghost setteth down a register & catalogue of the Saints, that seeing we are compassed with so great a cloud of witnesses, we must cast away every thing that presseth down, and sin that hangeth so fast on, that we may run with patience the race that is set before us. Here we see these are set before, that we might so far follow them, as they follow Christ, and in this respect they are called witnesses: but to honour them as God, or to appoint holy days unto them, or for them, it is not lawful. But behold when it was painful to the belly gods of Rome to remember the good life of the Saints to follow them, than which nothing is more grievous to them, the devil to draw them from this, invented a more easy way for flesh and blood, and taught them an easier lesson, by appointing in the stead of this holy and painful imitation, a carnal and voluptuous rabble of holidays unto the Saints, and that (as they said) for the better remembrance of them: and thus that transformed Angel of light knoweth how to transform pure religion. In like manner, when it was an hard thing to preach Christ crucified, because it would call them to a sight, feeling and forsaking of their sins, and so they were made more unquiet; the devil found out an easier way, and for sooth would have Christ painted upon the cross in their Church windows: which was a thing more easy to behold, being pleasant to the eye, than it was to hear that sin should be crucified in them, if ever they would hope for the fruit of Christ his death. Again, when they could not away with bearing the cross, of loss of name, of friends, goods and life, for Christ's sake, they thought it was good to profess it by wearing some cross about them, or by erecting in every place a cross of wood, stone, or such like thing. But let us learn to be provoked by the graces of God in his Saints to follow them in goodness, and labour to have Christ crucified in our hearts, by the ministery of the word, ever preparing ourselves in truth to bear the cross of Christ, by preferring the pure profession of his Gospel, before any thing in the whole world dear unto us. Besides we are here to learn, that if our delight be in God his Saints on the earth, we must be far from using them maliciously, or speaking of them cruelly. This delight than must be to receive some profit and benefit by these graces which they have, also to use to the comfort of the children of God whatsoever good we have received. For as well the servant which puts not out his talon with gain was punished, as those that contemned the talon. Neither in truth have we any right use of the gifts which we have received of God, unless we put them out by imparting them to our brethren in love, and so the gain may return by holy revenues to the Lord himself; neither have we truly learned any thing, unless we have in some measure communicated it with others; for whatsoever is ours by gift, it is the interest of others by necessity: whatsoever is proper to us by possession, is common to the Church by use and participation; and whatsoever we have, we have it for dispensation, as the stewards of God his gifts, and disposers of his graces. And therefore as at the audites and days of accounts such stewards are culpable and unworthy of their places, who having large sums of money for the liberal maintenance of the family, have appropriated all to themselves; so likewise in that great day of reckoning and audite of Angels, those stewards will be found damnable, and judged unworthy to have had access to the Lord his treasury, who having received of God singular graces, and plentiful gifts for the building up of his Church, and distributing things necessary to the Saints in due season, have notwithstanding enriched themselves alone, and impoverished their fellow servants, unto whose use, and for whose good such rich revenues of God his graces and gifts were committed to their fidelity. It followeth in the Psalm, The sorrows of them that offer to another God shall be multiplied: their offering of blood I will not offer, neither make mention of their names with my lips. here the man of God declareth himself to be no lukewarm professor, and therefore as in the third verse he showeth the profession of his faith concerning the communion of Saints, so in the fourth verse be protesteth his hatred to the false worshippers, and he teacheth that none can truly love the Saints, but he must also hate the wicked. God cannot abide to be worshipped in part, or by mixture of religion, as though the Ark and Dagon, God and Mammon, Christ and Belial should be joined in worship together. Many are not so fully contented with the Saints, as that they are thoroughly discontented with the wicked, who so long as they see matters of civil authority and good order have success, can love the word to serve time and season, whose liking of it is so small, that when other religion cometh, they find not themselves much discontented. But we must learn so to believe in the true religion, as our faith may draw out of us an unchangeable love, and this true love must be free from all appearance of idolatry, and contrary religion whatsoever. If ever this doctrine was necessary, it is now most needful, sith true religion so decayeth, false religion so aboundeth, heathenish profaneness so groweth; all which no doubt arise o● so little esteeming, and small liking of the truth. For whereof first did spring heathenishness? Even from hence, men were contented that every nation should worship as they listed and liked whereupon they did grow to have both their country gods, and household gods; for we read that the Senate of the Romans would receive Christ as their God, yet so, as they would also maintain their own gods. Not much unlike is our family of love, and common sort of Protestants, both which can easily tolerate any kind of religion, come what profession come will. Wherefore we may see how this Psalm fitly may be used, when we will accuse ourselves of want of love to the Saints, or when we will accuse ourselves of wa●t of hatred to idolaters, seeing the spirit of the man of God so earnest, and ourselves so cold herein. In that he saith, he will not make mention of their names with his lips, he declareth his through hatred unto them, which the more evidently appeareth, in that he would not only not communicate with them in his goods, but also that he would not meddle with their ceremonies. Neither must we think that this was any peculiar thing unto David, but that it was common also to all the Israelites, as we may see Exod. 23. 13 ye shall make no mention of the name of other gods, neither shall it be heard out of thy mouth, and not to them alone, but to all Christians in like manner, as appeareth Zechar. 13. 2. And in that day, faith the Lord of hosts, I will cut off the names of the idols out of the land, yea and they shall be no more remembered. Besides, the law commandeth all avoiding of occasions of idolatry, Deut. 7 25. where are set down two reasons; the one, that we should not be snared with such occasions; the other, because it is an abomination to the Lord, wherein although somewhat be political, yet because whatsoever is impure is abominable to the Lord, and our nature is prone unto, and hardly kept from corrupt religion, we hating the impurity of the doctrine, must also hate the impurity of the ceremonies. To the Law agreeth also the Prophet, as Esay 30. 22. where the Lord not only commandeth them to avoid all idolatry, but even the appertinances thereof, Ye shall pollute the covering of the Images of silver, and the rich ornaments of the Images of gold, and cast them away as a menstruous cloth, and thou shalt say unto it get thee hence. This seemeth preciseness and puritanism to the world, which can be content to use things for form and fashion; but if we urge upon purity, we are counted precisians. Well if it be so, then David was a precisian. The holy ghost also exhorteth us also to abstain from all appearance of evil, 1. Thess. 5 22. 1. john 5. 21. Babes keep yourselves from idols. And the Apostle Jude verse 23. willeth us even to hate the garment spotted by the flesh. True it is, that one may have a private use of the meat prepared for Images; but as it is an appertinance of idolatry, it is to be avoided. Wherefore we are to pray that we may so have our hearts rectified by the spirit of God, as not only the substance of false religion may be avoided, but also the appertinances thereof, whereby we may the better provide both for God his glory, and our own peace. Whereas he saith, the sorrows of them that offer to another God shall be multiplied, he showeth, how besides the comforts which he had in the Saints, he so much the more hated the idolaters, because he saw the more they enwrapped themselves, the more their spirits were troubled in them, and then they could find least rest when they had most trouble. So that as the man of God commendeth true religion by this effect, that it yieldeth peace of mind, and comfort of conscience in trouble; so he discommendeth false religion by the contrary: because howsoever in prosperity it bringeth aswelling joy, yet in adversity it maketh men cry to the rocks to cover them, & to the mountains to fall upon them. This must cause us more narrowly to search our hearts whether we have this love of true religion or no, against the which neither the gates of hell, nor terrors of Satan, nor troubles of conscience can prevail; for this religion is no less comfortable than true, when we feel ourselves assured thereby of our justification by Christ, of the ministery of God his Angels watching over us, and that we offering ourselves to be governed by him, he will work in us heavenly things: and howsoever we are evil by nature or custom, yet by grace we are kept safe in him. This is that which helpeth in trouble of conscience, this comforteth in banishment, this relieveth us in poverty, this is the fruit of true religion. In false religion there appeareth not like effects, not being able to deliver us, much less to comfort us in time of trial, but it leaveth us in a mazed spirit, and troubled mind. Wherefore in respect of the issues of both these compared together, we see how dear true religion ought to be to us, and how we must abhor the contrary. The very heathen men by the instinct of nature did most labour for those things which would in death bring peace of mind, and assuage their inward troubles, who never had this remedy: how much more than ought we to embrace this pure religion, having such effects; and hate the contrary, which then yieldeth a swelling and plausible joy, when no heaviness is at hand, but is void of all substance of perfect consolation to ease a perplexed mind? Wherein it may well be compared to those water brooks, which in time of winter, when water in every place aboundeth, flow over; but in summer, when droughts bring the necessary use of water, are for the most part dried up. It followeth now in the fifth verse, The Lord is the portion of mine inheritance, and of my cup: thou shalt maintain my lot. He prosecuteth the same matter which he handled before, showing a reason why he linked himself so to the Saints, and abhorred the wicked, to wit, because as the Lord defended his holy ones, so he defended him; as he was their inheritance, so he was his; as he was a portion unto them, so also he was a sufficient portion unto him: for so was he tied to the Lord, and to the love of his truth, that no corrupt religion could move him from it. And why? he saw in the word, that God provided on every side for him, both spiritually for his soul, and corporally for his body. Wherefore his meaning may thus briefly be gathered. I need not to seek for help in any false religion, although mine enemies would constrain me, because I am persuaded sufficiently that God is my portion, he is mine inheritance, God filleth full my cup; and as his mercy hath chosen me, so his power maintaineth me, the sure persuasion whereof maketh me grow in the love of true religion, and in the hatred of false. Out of the scope then of the Prophet, we may draw thus much, that whosoever is grounded on pure knowledge, and a sure faith, shall never wander after idolatry, because the word of God will show them now all sufficiency both for their souls and bodies is in the Lord, who freely hath taken the whole charge thereof into his own hands. On the contrary it is apparent, how that from hence cometh such slipping into idolatry, because we want true faith in the true religion, and true love of those things which we believe. This place than commendeth unto us a continual care, which we must labour for, whereby such assurance of God his favour and providence watching over us may be in us, as we contenting ourselves with him, our portion and inheritance should covet nothing else. Some refer this saying of the Prophet, thou art the portion of mine inheritance to the soul, but it is to be thought that he rather meaneth how he only resteth and stayeth himself concerning his whole felicity of body and soul on the Lord alone, and in that the Lord did not only begin, but did continue in him his grace he assureth himself as well of final perseverance, as of his gracious entrance, which undoubtedly is no small comfort. For many have inheritances, who hardly keep the assurance of them from all assaults of crafty men, who craftily undermine the estate and hold off their possessions, by falsifying their evidences. Wherefore he addeth in the latter end of the verse, thou shalt maintain my lot. For although nothing be more casual than the life both of body and soul, and in manner of a lot is most uncertain, yet the issue of them both being in the hands of the Lord, he dare safely commend himself unto him. Thus then must we be persuaded of our inheritance, as for love of it, we had rather with Naboth have our blood spilled, then suffer ourselves to be deprived of it; which we see already to be performed of the Martyrs. But here we are to note how all our assurance hereof is in the word, and not elsewhere to be found, as the man of God himself showeth, Psal. 119. 57 O Lord thou art my portion, I have determined to keep thy words: and 111. Thy testimontes have I taken as an heritage for ever, for they are the joy of mine heart. it is both easy and usual for all to say, God is my portion, God is mine inheritance, God is he that prepareth a table before me, God filleth my cup: The gayest hypocrites will brag of this, and the most wretched worldlings will avouch as much; but here in they be wray themselves in reverencing so smally the means hereof, and accounting so little of the word, which is the only assurance whereby they hold their inheritance. Doth he seek by his portion or inheritance bequeathed unto him by testament or otherwise, who maketh none account of his evidence and ancient copies, whereby he holdeth his assurance? Can men than think that God is their inheritance, when they esteem so smally of his promises which ratifieth their hold, and keepeth in record their assurance? Can a man assure himself, that God is his portion when he hath no delight in his sacraments, wherein it is sealed and surrendered into his hands? This then is a true trial, whether we may in truth subscribe to the Prophet his protestation, when we delight in the means, that is, in the word, in prayer, in the sacraments, and in discipline: which thing if we have not, pretend we what we will, all is but hypocrisy. If God be our portion, we must be as chary and wary of the word, as of some Will, wherein some great thing is given unto us; we must be as much afraid and grieved to lose our faith in God his promises, as we are to lose the evidence of our lands; we must be as careful to use the sacraments, as to keep whole and unviolated the seals of our evidences; we must be as careful to perform to God that which his will requireth of us, as to receive of him that which in his testament is bequeathed us, otherwise we have nothing to do with God, & God hath nothing to do with us in mercy, God is none of our inheritance, neither are we his inheritance. Such then as will come a● their leisure, and when they list, or when the world will afford no further profit, nor the flesh further delight, as they did most unthankfully in the Gospel, who preferred their marriage, bargaining, and toiling in the earth to the heavenly banquet, are not in any assurance, that God is their portion; for where our portion is, there is our delight; & where we look for inheritance, there we provide for assurance; and where we look for treasure, thither we go with joy: wherefore until we set the word aloft in our consciences, we can find no assurance that God is our portion, or that we are his. The equity hereof appeareth, Deut. 9 29. where the people are called the inheritance of the Lord: and Deut. 32. 9 The Lord's portion is his people: jacob is the lot of his inheritance. For as possessions in times past were chosen out by lines, so the Lord is said to divide to the Nations their inheritance, and to separate jacob as a part for himself. Neither must we shuffle off this from ourselves, seeing the Apostle (1. Pet. 2. 6) calleth us a spiritual house, and an holy Priesthood to offer up spiritual sacrifices: and the holy Ghost (revel. 1. 6.) saith, We are made Kings and Priests unto God through Christ. Wherefore seeing the Lord dealeth so favourably with us, that when hell was our portion by our birthright, he hath measured out heaven for us by the promulgation of his Gospel; when we were guilty of damnation, hath made us inheritors of salvation; and when Satan made claim to us, he hath rescued the title of us to himself: what an hellish pride were it, not to set God aloft? what presumption were it, not to make him our chief delight, seeing he before freely hath made us his chief delight? If then we desire that God should be our inheritance, we must be his; if we be his, he must take up wholly our souls and bodies in his word; which if we despise, undoubtedly we shall be despised of God. Mark then in the latter end of this verse, he saith, thou shal● maintain my lot. As if the man of God should say: Howsoever the world judgeth, that my estate cometh of other men, I know it cometh of thee: and, Prou. 16. 4. Thou Lord hast made all things for thy own sake, although other think things to be fortunate, and subject to luck; and when as others think it strange, that the son of Ishai should come to the government of the Commonwealth, yet thou alone hast done it. Neither are we thus alone maintained of God in our outward estate, but also in spiritual things, we are kept by his power, as 1. Pet. 1, 5. We are kept by the power of God through faith unto salvation. And howsoever the world marveleth that we live, yet we (saith the Apostle) are kept by the secret finger of God, & that unto salvation. This happy assurance caused Paul to say, 2 Timo. 1. 12. I know i● whom I have believed, and I am persuaded he is able to keep that which is committed to him against that day. In which doctrine is ●● small comfort, in that we have not our salvation in our own custody, neither hath the Lord left us to ourselves in the con lucting of our bodies & souls, but hath given the whole and happy government to his Son jesus Christ: in which dignity we far excel Adam in the estate of innocency. For albeit we are by him and in him fallen from it (so weak was our estate, and so brittle was our hold whilst man possessed it) yet having it restored, the credit and custody of it resteth not on our weakness, but on the mighty power of Christ, from whom it cannot be taken. Such is the merciful wisdom of our good God. Wherefore our Saviour Christ, joh. 6 ●aith, that he is the shepherd, and that we are in his custody. For whereas like sheep of ourselves we are ready to go astray and wander, the Lord with his shepherds crook will fetch us again to the fold; and when we are lost in the wilderness and dark places, he will find us ou●; when we see no issues of our matter, he will be faithful unto us, if we commit ourselves unto him. We see now the blessed security of God his children is herein, that their lot is not in their own hands. This doctrine also is full of comfort to us in these times: For in such a multitude of heresies, where with profaneness of life hath joined itself, if it were possible, the very elect should be deceived, were it not that they were governed by the Lord himself. It is added in the next verse, The li 〈…〉 e fallen unto me in pleasant places: yea I have a fair heritage. The former matter is amplified, wherein he showeth, that he so liked his choice of the word: that in hope to change he choosed it not. So his meaning is in effect all one with the verse going before, and may thus shortly be couched together O Lord thou hast dealt with me favourably, which pleaseth me so fully, that I require no other happiness. For notwithstanding my crosses and temptations be many, yet because in all I feel thy gracious help, I desire not to change for any other felicity. In which stream we must learn this one point, that we never feel effectually the fruit of our salvation, until we can triumph over the world, the flesh, and the devil: and when our heritage so pleaseth us, that we repent not: beware of repenting, beware of repenting when ye have once given your names unto Christ: for ye are become backsliders, & are fallen partly to heresy, partly to atheism, partly to profaneness, because they made not a sure & unchangeable choice of their profession at the first. This verse is especially to be understood of the favour of God, which he felt; and therefore being assured that the kingdom of God was his, that the providence of God watcheth over him, and his Angels ministered unto him, he was so stayed, that if other outward things did come, he counted them cast upon him, as the overplus of God his mercy; if no other things came, he was satisfied If we think our lines to be fallen pleasantly, we must by proportion by so much the more seek spiritual than carnal things, by how much the soul is better than the body. How then is God their portion, their lot and inheritance? how doth their heritage assigned of God please them, who are so careful in earthly things to provide for back and belly, and so careless in heavenly things to provide for their souls and consciences? For if we were persuaded, whatsoever we have, we have it of God, we would use it with prayer, receive it with thanksgiving, we should not rest in outward things, as in lands, possessions or preferments, as in our portion, but in the Lord who givers these things. Thus when we are delighted with our heritage, we endeavour not to get things by ill means; having gotten them, we set not our hearts on them, we pray for the holy use of them, we return them to God his glory, and the comfort of his Saints; when we cannot keep them with a good conscience, we will willingly leave them, always making the Lord our chief inherirance, as we a●e his; and on this manner being weaned from earthly things, we must look for our outward estate to be ordered in full measure and scarcity by God, that we may say with Paul, Philip 4. 11. I have learned in whatsoever state I am, therewith to be content. 12. And I can be abased, and I can abound: every where in all things I am instructed, both to be full, and to be hungry, and to abound, and to have want. If we have much, it is well, and wisdom is a goodly thing with inheritance: if we have not outward things, the word is able to save our souls: and blessed are they that in time of trial can say, my lines are fallen unto me in fair places. Every man is to try himself, how in his particular calling he can stay himself on the word of God. jacob desired nothing but cloth and meat for food and raiment; and Paul 1. Tim. 68 saith, When we have food and raiment, let us therewith be content. And surely great rest should we find in our consciences, if we could command our souls not to look for greater things than the Lord hath placed us in: for nothing doth more be●ray out want of faith than our restless minds which are not contented with those places allotted to us of God. But who in the time of the gospel cannot say, that his lines are fallen to him in fair places? Wherefore we must be so quiet in our proper stations, as if we were Kings or Emperors, knowing that when our places are not fit for God his glory, and his church, the Lord will fleet us. In the mean season let our consciences rest on the Lord his will, how base and inferior so ever our calling is, and he assured, that by so much the more our walking therein is an acceptable sacrifice to the Lord, by how much our gifts being the greater they do submit and humble themselves under the ordinance and appointed calling of the Lord the more. And let us stay at the Lord his commandment and pleasure to be put in his time to some other use; neither let us put the fault of our trouble in our places, as commonly we do, but in our restless mind, which as a rolling stone is carried from one place to another. It followeth in the next verse. I will praise the Lord, who hath given me counsel: my rein●● also teach me in the nights. That is, I acknowledge that it is thy free benefit, that I have discerned to make this choice. For how should I think thee to be my portion of mine in heritance, and to maintain my lot, but because thou hast renewed me by thy spirit, and advised me in that, wherein flesh and blood could not counsel me? The due consideration hereof made our Saviour Christ say on this manner: I thank thee, O father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them to little ones: for so it is thy good will and pleasure. As if he should say, I would marvel these silly souls should so profit more in heavenly wisdom, than the wise of the world: but, Lord, I see it is thy will, and the wisdom of the wise can nothing further thee, nor the simplicity of the other can any thing hinder them for thy kingdom: but thou workest all in all according to thy pleasure. Again, among so many opinions of the jews, of the Scribes, pharisees, of Sadduces, Herodians, and Essens, it was the only power of God whereby Peter was taught among the rest of the Disciples, and in the name of all rightly to confess Christ to be the true Messias, and to be both true God & true man. Wherefore our Saviour Christ hearing this his confession, saith, Peter, flesh and blood hath not revealed this to thee, but my Father which is in heaven: that is, thou never attainedst to this by thy mother wit, or by the light of nature; thou hast not been fenced by thine own reason from hunting after me, and opposing thyself against me, with the Scribes and pharisees, but my Father hath both guided and guarded thee. And what shall we think of ourselves? Is it not the Lord his mighty & secret working in us, that among such swarms of heresies, such boldness of Papists, such a multitude of Anabaptists, Arrians and Family of love, we are preserved, to discern the right, and to cleave to the truth? If we look to our wits, others which are fallen away are as wise as we: If we look to our natural dispositions, we are as full of natural corruption as they: if we look to our education and helps in learning, have not others been as much thereby furthered as we? We are made all of one mould, we were all borne under one climate, we are not sanctified by nature more than others; are not we then highly to praise God, in that we maintain not our own lot; but whilst round about us some are become Papists, some Atheists, some Arrians, some Familists, we are both guided of God to make our choice of the truth, and are continued in the well liking of our choice being made? What a benefit is it that in such store of politics, we should not only understand the letter, but also conceive the mystery of the truth? What a grace is it, that we should be so taught of God, that if we abound we can be thankful, if we be in trouble we can be patient, if we suffer the cross we are content? But do not the Papists and Familists commend the Saints? doth not every man say, God is his portion? how is this then any particular thing in the godly? True it is they do so: but we stay on God his will revealed in the word, which we account our portion. Talk with a blasphemer, talk with a drunkard, an whoremaster or a worldling; talk with a skilful man of law, or an expert Physician, and every one will as proudly and as boldly profess God to be his portion as another: but come to them in a matter of salvation, or in a case of faith, and they can say nothing: how much now are we to be persuaded of, and being so persuaded, to be thankful for the free mercy, and undeserved good will of God in directing us, in choosing, and nourishing our choice? My reins teach me in the night. This place hath in it some difficulty, and divers interpreters write diversly of it. But it is certain, that often in the Scriptures the heart and the reins are mentioned together: as Psal. 26. Prove me, O Lord, and try me: examine my reins and my heart. By the heart (I think) is meant the more inward and secret thoughts: by the reins are understood the more outward and sensual affections, as Psal. 51. 6. Behold thou lovest truth in the inward affections: therefore hast thou taught me wisdom in the secret of mine heart. And Psal. 139. 23▪ Try me, O Lord, and know mine heart, prove me and know my thoughts. In the night. Of his holy exercises in the night the man of God speaketh, Psal. 119 55. I have remembered thy name in the night, O Lord, and have kept thy law. And Psal. 62. At midnight will I rise to give thanks unto thee, because of thy righteous judgements. And vers. 148. Mine eyes prevent the night watches to meditate in thy law. The Physicians affirm, that our dreams in the night season are agreeable to our muse in the day time: and that our affections in our sleep do much follow the complexions, the repletion or evacuation of the body: according to these they say also are the dispositions of the mind naturally, without some violent alteration or extraordinary operation. And surely a man by diligent observation may espy his inclination of mind as well by his dreams sleeping, as by his cogitations waking: or rather the better by how much the night is more free from those troubles which work great perturbations & violent distractions of the mind in the day: So that the agitations of the mind are by so much the more strong and effectual, by how much it is more free and natural; which experience may teach both in them that are renewed, and such as are unregenerate. The Philosophers not much disagreeing, say, that the civil virtuous man is much affected in the night, according to his actions in the day, and that the virtuous and the vicious man concerning half their lives, that is, the night season or sleeping times, do nothing differ, sane that the dreams of the virtuous are good, the dreams of the vicious are evil; which if it be so, then much more shall they, whose hearts are thoroughly sanctified with the spirit of God, either find comfort in good things, or sorrow for their sins even in the night season. Such is the mercy of our God, that he ceaseth not to continue our knowledge, and to teach us by his spirit and meditation, even in the night season; and if at any time they break forth into more sensual liberty proceeding from their natural appetite, they make this profit of it by judging that the Lord correcteth these wandering thoughts in the day, by confused dreams in the night, and their impure cogitations waking, by unchaste imaginations in sleeping. By the reins I gather, is signified not the spiritual parts of the mind, but the more gross & sensible parts of the body separated far from the heart, and that part which conceiveth and seemeth to be the Prophet his sense, Psal. 51. 6. verse: which before we alleged; that the Lord will not to that part which is most sensual, have liberty given, and that he hath charged the reformation of the soul to stretch itself to the most natural parts, and which are common with us to brute beasts, that even in them also we should be sanctified. Thus we see there is no part of us whereof the Lord in mercy hath not care, even in the night, in which one blessing the Lord will discern and distinguish us from brute beasts, and more confirm us in godliness. For it is no small benefit if we rightly consider it, that the spirit of God should so moderate with a continual regiment our affections, that if our imaginations burst forth, we should receive the check, and be controlled in the night, and by comparing one thing with another, long ago forgotten, that the Lord should bring things again to our remembrance. Thus when we know we lie on the Lord his bed, & that in dark we must behold him present, and feel our affections rectified, our reins sanctified, and our bed undefiled, we may be assured of some further sincerity of our hearts, wrought by his holy spirit: and doubtless as we said before, there is no small trial of our hearts, even in our dreams; when all things being more quiet than in the day, greater opportunity is offered of entering into ourselves, and furnishing ourselves with serious devices, whether it be in good or evil. Wherefore God his children are not so lightly to pass over their night-thoughts, but that they observe in them either the merciful corrections of God of some sins past, or his gracious admonition of some sins to come, or else his favourable instructions concerning some sin present, which not being repent of, will as well break forth openly in the day, as secretly in the night. Nights. To conclude, we see in David a mind thoroughly sanctified, where the spirit of God keeping a continual residence, wrought a continual progress and growing in spiritual knowledge, as well by nights as by days. It followeth in the next verse, I have set the Lord always before me, for he is at my right hand, therefore I shall not slide. Having showed before his delight in the Saints, his hatred of Idolaters, his stayed and full contented mind in God as his portion and inheritance, who as well continued in him as he did begin his grace, and that not only more openly in the day, but also more secretly in the nights; the Prophet now declareth how by all this he was moved to think that God was at all times, in all places present with him, both as a Lord to survey his ways, lest he should slip grossly, and as a father to comfort him when he slipped of infirmity. His meaning and intent than is thus much, that having severed himself from Idolaters, and joined in league with the Saints, wholly resting himself on the Lord and his word, he desired nothing more, then as the Lord had set a continual watch over him both by day and by night; so he might have his heart in continual awe to be prepared for the Lord his presence. The self same obedience the Lord requireth of Abraham, Genes. 17. 1. saying, I am God all sufficient, walk before me, and be upright, that is, seeing I am able by mine Almighty power to bring to pass whatsoever by covenant in mercy I have promised to thee, make me the arbiter of thy thoughts, the suruayer of thy words, and the viewer of thy works, commit thy ways unto me in all things. Neither must we think this to be enjoined to Abraham alone, & that others be exempted from this obedience, but that every true Israelite, every good Christian, and true believer, who looketh with Abraham for God his power in accomplishing his promises, must be assured hereof like as he was. For where we look for like mercy, we must perform like duty; and where we hope for the like grace; we must have the like faith, albeit not in so great proportion, yet in some acceptable measure following him, whose example, Rom. 4. we must not think so much to be person all, as real, and for imitation. How we should thus walk before the Lord we are taught of the holy Ghost, Micah. 6. 6. Wherewith shall I come before the Lord, and bow myself before the hi● God? shall I com● before him with burnt offerings i● he hath showed thee ò man what is good, and what the Lord requireth of thee; surely to do justly, and to love mercy, and to humble thyself, to walk with thy God, that is, that thou shouldest set him i● thy sight, believing that he doth guide and govern thee. Besides the Apostle teacheth us, ●. Cor. 3. 18. that we all behold as in a mirror the glory of the Lord with open face, and are changed into the same image. For when we behold the Lord in his promises of reconciliation, that he is at peace with us; of sanctification, that he will renew us; of safeguard and providence, that for our good he will watch over us, and that he is at our right hand with his Angels, and on the other hand with his creatures; then we behold him as our redeemer, as our teacher, as our provident father, and as judge of heaven and earth, so we shall with Steven see Christ: and thus beholding God in his word and works, we may be said to walk before the Lord. Whereupon we may easily conjecture, how requisite a thing it is often to hear, read, and meditate of the word of God, to be frequent in prayer, whereby we may attain to a clearer sight of God his promises, which are all yea and Amen in jesus Christ. Whosoever then setteth God before him, first as a God of glorious majesty, who will not justify the obstinate sinner; then as a father of gracious mercy, who comforteth the repenting sinner, and in every particular thing is persuaded that God seeth him as a judge and a Lord of the spirits, and God of glory and power; it can not be but this will shake from him all drowsy security, and chase away all vain imaginations, as the bright Sun beams break the dark and misty clouds. And because there is no dealing betwixt God and man, but by a Mediator, we must set God before us in Christ, and Christ in God, that we may behold his justice under his mercy, and his mercy under his justice. And being thus persuaded, that we are beloved of God in his beloved, we shall do all in his name, which is the end of all happiness. This one lesson of Divinity will teach us the use of many, and will stand in steed of a thousand, both to comfort and instruct us: to comfort us with pacifying our consciences with a godly security in things most open and apparent; to instruct us by charging our consciences to avoid carnal security in things most inward and secret. Until we are brought to walk before the Lord in this obedience, all the wisdom of the learned is vanity. Having learned this one ru●e, and made in truth this pedagogy of our actions, the simplest soul shall come forth himself in the conscience of unfeigned holiness. For he is at my right hand. This phrase of speech is borrowed from them, who when they take upon them the patronage, defence or tuition of any, will set them on their right hand, as in place of most safeguard. Experience confirmeth this in children, who in any imminent danger shroud and shelter themselves under their father's arms or hands, as under a sufficient buckler. Such was the estate of the man of God, as here appeareth, who was hemmed and hedged in with the power of God, both against present evils and dangers to come. Neither doth the Lord hatch David alone under the hand▪ but all other that put their trust in him: as Psal. 91. 1. Who so dwelleth in the secret of the most high, shall abide in the shadow of the Almighty, etc. Wherein we see this assurance of God his protection to be common generally to all, which fly for succour wholly to him in time of temptation. Again, Psalm 121. 4. it is said, Behold he that keepeth Israel will neither slumber nor sleep. Vers. 5. ●he Lord is thy keeper, the Lord is thy shadow at thy right hand, etc. Where we see he speaketh of the whole body, and no● of any particular number of the Church. We are then to learn thus much out of this strain, that when we have a care to set the Lord continually in our sight, he hath a care continually to watch over our estate. This glorious rejoicing of faith is also in other places of the book of God. Psal. 23. throughout the whole Psalm, the man of God showeth that he had so richly and so sweetly tasted of the promises of God, that in trouble he never wanted help. The Apostle likewise to the Rom. 8▪ showeth the happy estate of all the regenerate, although in a more excellent pattern of his own faith, saying, vers. 31. If God be on our side, who can be against us▪ 33. Who shall lay any thing to the charge of God his chosen? It is God that justifieth. 34. who shall condemn? etc. And afterward vers. 38 I am persuaded that neither death nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come. 35. nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ jesus our Lord. Howbeit, we must not think that the man of God was not removed at all. For he counteth himself a stranger upon earth, and he had many bushes and divers assaults: yet so as he was not finally moved, and utterly overthrown. He had many battles, but got the victory; many men rose against him, but the Lord was on his side, & still he was unremovable as Mount Zion; and though he was shaken for a time, yet in the end he was safe. Now to the verse following. Wherefore mine heart is glad, and my tongue rejoiceth; my flesh also doth rest in hope. Here are two pestilent opinions of the Papists overthrown. The one, that we should not boldly rejoice in the undoubted assurance of our salvation. The other, that we should dou●t and be in a mammering of our final perseverance. In our confession of the faith immediately after the article of the remission of our sins, followeth the acknowledging of an happy resurrection, and glorious immortality: wherein we are assured, that even as in this life our sins are pardoned, so we shall not miscarry to the very resurrection, and our very flesh shall rise again to most blessed immortality. Shall I doubt, that God watcheth over me as a father in love, as almighty in power, as a provident preserver in governing heaven and earth? Shall I doubt that Christ, true God and true Man died for my sins, rose for my justification, ascended to take possession of that glory, which he will give unto me at his coming? Shall I doubt that the spirit of God hath sealed me and sanctified me, preserving me unblamable in Christ until the day of redemption? Shall I doubt, that I am of the number of the Saints, which are ordained to that glory, which is freely given of God the Father, dearly purchased of God the Son, and assuredly warranted by the ministery of the word, and working of God the holy Ghost? No. Why then should I doubt that my sins are freely pardoned? Can a man by reason conceive the mystery of the Trinity in unity; the distinction of natures in one person Christ jesus, the secret working of the holy Ghost in them that are called, the rising again to life, the dead body consumed to earth? No, we walk not by reason, we live by faith, and we believe against reason, even because the spirit of God by the preaching of the word, hath sealed and beareth record of of these things to our spirits. Wherefore seeing we have no warrant of any thing concerning faith, but by the word and by the spirit, and the same word and spirit assure us as well of one parcel of faith as of another; what blockishness is it to believe all other points that doctrine, and to doubt and call in question one concerning the forgiveness of sins? and seeing we believe as great things, what peevishness is it to doubt either of the comfortable assurance of our salvation present, or to despair of final perseverance in time to come? Against these we see the man of God opposeth his glorious rejoicing: wherefore the holy Ghost speaketh, Rom. 5 1. Being justified by faith, we have peace toward God through our Lord jesus Christ. And 1. Pet. 1. 8. You believe in Christ, and rejoice with joy unspeakable and glorious. In which point we are taught, that this rejoicing of the heart, praising of God with our tongue, and holy security of the whole man is the spirit of faith; and this is our true joy, even our assurance, that we are righteous in Christ, that God is our portion, our inheritance, our guider, governor, and preserver of us to life everlasting, yea and this fruit of faith is a sure token of faith, though it be not always and in all men in like measure. Howbeit, where the want thereof is felt, we must remember both to mourn and groan in our spirits for the want of it, and also wait on God in the mean time, and use all means possible to recover the same. This certainty of our salvation spoken of by Paul, rehearsed of Peter, and mentioned of David, Psal. 4 7. is that special fruit then of faith, which breedeth that spiritual joy, and inward peace, which passeth all understanding. True it is all God his children have it not. One thing is the tree, and another thing is the fruit of the tree: one thing is faith, and another thing is the fruit of faith. And that remnant of God his elect which feel the want of this fruit, have notwithstanding faith, which manifesteth itself in them by groaning and sighing for it, and by the complaining of the absence of it. For albeit indeed there is no greater argument, that a man is alive, than his lively, quick and cheerful spirits, his fresh memory, nimbleness and agility of body: yet it is some token also of life, when a man not having in himself this alacrity of mind & acrimony of well-doing, can complain of his lumpish, earthly and dead spirits, dull memory, and heaviness of body, as one that feareth and suspecteth these things to be forerunners of some fainting, languishing, or dangerous sickness, which is towards him. And surely God his children, who hath been made drunken as it were with this spiritual gladness, are often waned from it, either for their trial, how highly they esteem it, or to punish them for some sin past, or else to forewarn them of some sin to come. Wherefore when any such morse of our spirits and extraordinary deadness doth come upon us▪ let us thus commune with our own hearts; Surely all is not well, I must look out, I have not heard the word cheerfully, I cannot rejoice with his Saints, I am subject to some trouble, and must preprare my heart for some cross, I must rouse up myself & raise up God his spirit in me, that I may recover that life which is in Christ, without the which I am thus dull, or rather dead. The Prophet Davia (as we know, Psalm. 119.) finding in himself this untowardness to good exercises, the want of this delight, the loss of God his countenance, counteth himself as dead; and having these things he thought himself alive. It is a wonderful thing to see, it is a wonderful thing, I say, to see how natural a thing it is to all men to seek a quiet mind, and glad heart; how unnatural it is to wish for sorrow of mind, and grief of heart; and on the other side, to behold the security of men in neglecting the means of true joy, and their undiscreet plunging of themselves in endless and easeless sorrows, in pulling upon themselves sorrow after sorrow, and that with fantastical delights; all which kind of pleasures have either their present pain, or pain to come accompanying them; and therefore worthily are they compared to the cracking thorns under the pot, which make a sudden blaze, and are quickly out. So the pleasures of fools vanish away without any issue, yea they are so far from bringing any joy in the hour of death, that even than most will they sting and accuse us for dishonouring of God. On the contrary when we feel the glory of God to be our chiefest joy, and the peace of the Church with the feeling of our salvation to be the peace of our minds, we have that gladness and calmness of a good conscience, which God reserveth in store as a treasure and precious jewel, whose virtue is to comfort us in time of greatest trouble, whose operation is to draw joy out of the bottomless pit of sorrow, when the world doth hate us, to show how God doth love us, and when our minds are deject, to bring a pawn from God his spirit to our spirit to assure us that our troubles shall have an issue to God his glory, and our salvation. This solace only cleaveth unto us in death, and in sickness, and in time of trouble; and therefore the more carefully must we use the means whereby we may buy and purchase the same: when we want it let us complain and mislike ourselves, accusing ourselves of some sin past, or enarming ourselves for some evils to come. Undoubtedly the jealousy of God his children over the security of these times maketh them to suspect that men may bear out themselves in good things for a time to serve persons, time and place; and that for lack of this true joy and delight in them they will fall away and deceive, especially when men come to their liberty, and are without controlment of person, awe of any place, or regard of any time. Men for a time be hearers of the Gospel, men may for order's sake pray, sing, receive the sacraments; but if it be without joy will not that hypocrisy in time break out? will they not begin to be weary? nay will they not be as ready to hear any other doctrine? Good things cannot long find entertainment in our corruptions, unless the holy ghost hath changed us from our old delights to conceive pleasure in these things. Where love is, there is no lack, in pleasure there is no pain, and when we find the pearl of price which passeth all understanding, we will sell all our former delights, and depart from our vain pleasures to purchase this. It is a continual joy that worketh a conscience to use the means of any thing: it is an abounding delight, that avoideth and fenceth off all wearisomeness in good things: wherefore the holy Ghost saith, Be ye filled with the Spirit: and in another place, Let the word of God dwell in you plenteously. In which place we are to gather that there is in us sometime an emptiness of the Spirit, and a scantness of the power of the holy ghost; the spirit of God is not so mighty in operation, grace is not so plentiful, the word is not so powerful in us; and from hence cometh our momentary joy, and transitory gladness. And my tongue rejoiceth. That which in truth is inward, will in time show itself outward, as we may see in these holy affections of the man of God. The Prophet himself confirmeth this in another place, Psalm. 116. 10. I believed therefore did I speak: which the Apostle repeateth in the person of the whole Church, 2. Cor. 4. 13. because we have the same spirit of faith, according as it is written, I believed, and therefore have I spoken; We also believe, and therefore we speak. And Rom. 10. 10. it is said, With the heart man believeth unto righteousness, and with the tongue man confesseth to salvation: and sure it is, that of the abundance of the joy of the heart the mouth rejoiceth: as contrariwise of the abundance of the grief of the heart, although there may be for a while an inward devouring, binding and suppressing of sorrow, yet it will in time break forth, and we shall even roar for disquietness of mind, and cannot hold long, until we have eased our hearts with some outward complaint. For we see if a man have a through grief how it consumeth him, unless he utter it. Again, if a man hath conceived a true joy, how he longeth, how he is ravished, how he travaileth, until he hath brought it forth. If then in any good measure we feel the joy of the spirit, the tongue will be at commandment to utter it. Wherefore we are to try ourselves and examine our hearts, whether we hear, read, pray, or sing with this grace in our hearts, with this joy in our spirits, with this comfort of conscience: let us lament, considering how singing and spiritual rejoicing is decayed, how great a stranger the word is with us, what little delight and alacrity we have in holy and religious exercises; and let us accuse ourselves, that therefore our tongues cleave to the rough roof of our mouth, because our hearts are locked up in security; which undoubtedly is so open to all men, that there is no man but bewaileth his want of inward joy. Many indeed, as hypocrites, can blow and bellow outwardly, who make no melody in their hearts, who sing not in grace, who have not the sweet and natural voice, which cometh from a well affected and right ordered mind, either joyfully showing a godly digested mirth, or dolefully breathing out into the passions of an exercised mind. My flesh also doth rest in hope. See, his godly joy made him have a security in his flesh. It is our naturally infirmity that we have a trembling of the flesh which hindereth in us many good actions, as may be seen in our thoughts, suspecting of dangers, scarefull imaginations, and wandering conceits, forecasting this evil and that evil▪ to the great disturbing and disordering of the peace of our minds, all the which excessive fears were in this man of God wisely corrected, though not utterly removed, but suppressed in him by faith. Whereof cometh then our carnal and immoderate fears in dangers but of want of faith? This our Saviour Christ teacheth his disciples, at what time they were with him being asleep in a tempest on the seas, when they through unbelief feared his divinity to have slept with his humanity, where he saith unto them, O ye little faith, why do you not believe? here we see he rebuketh their excessive fear, which thing he also doth almost in the same manner. When they carnally feared him to have been a spirit as he walked on the seas, they were not thoroughly persuaded that God was their portion, their inheritance, and watched over them; for if they had, they would have corrected these fleshly and immoderate fea●●s, that they should not have hindered their holy meditations of God his powerful providence, nor their prayers for his gracious assistance, nor any other good exercises of their minds. Thus we see how the sure persuasion of God to be his inheritance, his maintainer both in soul and body, his reacher both by day and by night, both by his word and his spirit made the man of God secure both in soul and body. And what caused this? partly that which we spoke of before, partly that which followeth, for thou wilt ●ot leave my soul in the grave, neither wilt thou suffer thine holy one to see corruption: so that the promises already tasted of, and the sure expectation to have the good work begun to be finished in him, made him rest in hope, and having God his cause in hand, he saw how the Lord would not only watch over him for his present estate, but also would guide him to immortality. Behold how his inward assurance wrought an outward safety, whereby we plainly see, that where there is a want of this comfort and faith in the soul, there is a want of peace and security in the body. It is our unbelief then that hatcheth and nourisheth wandering thoughts, and filleth our brain with suspicious fantasies, and fruitless illusions, dreaming of dangers where there are none, and imagining mountains where scarcely are molehills. Let us then strengthen our faith, and certify our souls, that our flesh shall stand before God, which will so work in us, that neither flesh and blood shall weigh us down with security in time of prosperity, nor overload us with desperate terrors in time of adversity. Neither as we said, must we think David to be a senseless Stoic, as feeling no troubles, but that by the power of God he was in trouble a triumphant conqueror, and in all these dangers through faith more than a victorer. For as God reserveth his unspeakable joys for his children in untolerable agonies; so he never armeth them strongly, but he prepareth them a field wherethey must fight stoutly. Oh that this heavenly joy were in us more abundantly, and of more men more frequented, then should not the small remnant that now always use it, be counted and called precisians, than should we give more lively testimonies of our effectual faith to our own consciences, than should we offer to others a larger cause of magnifying the name of God, who hearing us use such spiritual gladness, might be provoked to an holy emulation and say: surely this is the power of the holy Ghost, this is undeceiveable joy, happy are they that can thus rejoice in the Lord. Oh that the Lord would give us of the spirit, and fill our hearts with such gladness: thus others undoubtedly would plentifully be ravished by our godly examples. Though some would laugh at us, as they did at the Apostles when they had received the holy Ghost, yet others would reverently marvel at it, and willingly follow it. Wherefore when with the man of God we shall be persuaded of our immortality both of body and soul, when we having God his cause in hand shall use it in a good conscience as he did, we shall surely and sincerely with him rejoice. And what I pray you in the night season, in thundering and lightning, in earthquakes, blazing stars, and fiery stars, in extraordinary working of the heavens maketh us so dismayed and at our wit's end? want of faith. What maketh us at the death of our friends to mourn, and that we will not be comforted? Paul 1. Thessal. 4. 13. telleth us want of hope. FINIS. OBSERVATIONS ON THESE VERSES FOLLOWING, Being part of the 42. Chapter of Genesis. THE THIRTEENTH SERMON. 9 Ye are spies, and are come to see the weakness of the land. 12 Nay but ye are come to see the weakness of the land. 14 This is it that I spoke unto you, saying, Ye are spies. 15 Hereby shall ye be proved: by the life of Pharaoh, ye shall not go hence, etc. 21 We have verily sinned against our brother, etc. joseph a good man, and yet lieth: so was Lot a good man, and yet loath to part from Sodom. These were great offences. Whence come they? from custom no doubt. joseph being amongst profane men had some smell of their words. And Lot, though their wickedness and Sodomitry vexed his righteous soul, yet through custom, he could have found in his heart to have lived still amongst them. So first we must here be taught to eschew ill custom and company. The second note hence to be observed, may answer a piece of a doubt in the former two examples of joseph and Lot. For some man may say, joseph and Lot both good men dwelled and kept company with the wicked, therefore we may do so. But it may be answered, that examples prove nothing without the warrant of the word. And as for joseph, God had sent him extraordinarily to provide for his father's family: but Lot chose to dwell in Sodom for his lucre (as ye may read in the thirteenth chapter of this book, the tenth verse) and therefore this greedy desire was altogether unlawful: and though the Lord in mercy deferred the punishment thereof, he punished that yet at length in his wife, who was turned into a pillar of salt; in himself and his own daughters, with whom he committed abominable incest. Therefore we see, that it followeth not, because they dwelled among the wicked, therefore we may. It was not sufficient for joseph to have had a misliking of lying, but he should have abstained from it, and detested it in heart. No doubt he being a godly man, otherwise had a misliking of it: but because he did not even abhor it, we see how in time he was brought unto it, and as it were, to make no conscience of it. So it is not sufficient for us to have a misliking of unlawful apparel, plays, sport, naughty and ungodly talk, but we must in heart detest it, much more in practice: otherwise by evil company we may easily be drawn to follow them. The Physicians means is to be used in time of sickness, and the plague to be avoided in flying from it: so we must use means to avoid sin by the word and prayer, and as much as we may, the place where it aboundeth, lest we be infected. And if it so be, that we cannot avoid (for it may be the Lord will sometimes try us with the company of foolish, vain, and profane worldlings, to see how we will cleave to him) if then we cannot avoid but our eyes shall behold vanity, our ears shall be filled with ungracious and graceless graces in lying, swearing, and blaspheming the name of our God, then show yourselves to the world, that you are not of the world, assure your own souls that you are called and chosen of the Lord, not only by a cold kind of misliking of these things, but by an utter abhorting and detesting them from the heart: otherwise we may be by Joseph's example, drawn not only to approve them, but also to commit the like, and to forget ourselves, and to heap up the wrath of God against us: so that when their destruction cometh, except the Lord show mercy (but if we tempt him, he will show no mercy) we shall be pat takers of all their plagues, and the vengeance which the just and most righteous God hath threatened to throw down upon them. Vers. 14. Again joseph said unto them, This is it that I spoke unto you, saying, Ye are spies. joseph maketh another lie. So we see that use is a sore matter, which had brought him to this, that he stuck not at a lie: and yet, we know that the liar even killeth his own soul. Nay but see, he left not here, he went further yet. In the fifteenth verse: Hereby ye shall be proved: By the life of Pharaoh ye shall not go hence. joseph smelleth by this use of Idolatry: he forsaketh the Lord, and sweareth by him which is no God. Besides, another fault, he cometh near for swearing and perjury, because his oath cometh very near a lie, and we know that untruth and an oath jumping together maketh perjury: and it cannot be, but those that swear readily, must sometimes be for sworn. joseph was a Magistrate, Magistrates may go far in examining and searching and sifting suspected persons when they appear before them, that they might come to the truth of the matter: but to affirm flatly and falsely, is against God's commandment, and therefore a grievous offence. Vers. 17. So he put them inward three days. Now he did not imprison them of any corrupt affection or desire of revenge, but there may be great reasons to show, that he used great wisdom in his doing First, if joseph should not have done thus, but should at the first have made himself known unto them, they for shame would never have gone back again to their father. Secondly, this dealing thus with them was a means to humble them. Thirdly, he might do thus, that he might be more fully certified of the state of his father. And lastly, the short time of his imprisoning them was a token of his love towards them. Verse 18. Then joseph said▪ This do and li●e: for I fear God. As though he should say: Do not you fear: for I fear God, I am true and just Therefore you shall have no harm, unless you be wicked and ungodly men. I am a m●n that fear God] Here is a rule of Christian life, especially for Magistrates. We must all fear God. All that are in place and authority must know that they are under God▪ joseph considered hereof not now only, but also in the last chapter of Genesis, when his brethren were afraid of him. Read from the 14. verse of that chapter, to the 19 where joseph saith, Fear not: for I am not under God? And I pray you mark what this consideration wrought in him in the 20. and 21. verses: When ye thought evil against me, God disposed it to good, etc. Now if we fear God, we must pray unto him for our Magistrates, that he will maintain his fear among them. For it falleth out that we are often times punished by them, even especially because we never pray for them. Here be rules in this fear of God for religion, for praying unto God, and praising God: for true keeping of the Sabbath, & for conversation of life. First, when as to the hindrance of the fear of God any laws shall come forth contrary to God's word, we must remember that we forget not to fear God, and to stand in awe of his rods, if we serve from his word. Secondly, if we do not on the Sabbath day more than man commandeth, we show that we fear man more than God. And lastly, in all our doings and dealings, either with the Lord, or with men, let us remember to fear God: for if we fear not God, what wickedness is there which we fear to commit? Abraham when he came to Abimelechs' Court, he feared adultery; he had no other reason but this, Because the fear of God was not in that place. Hence even from the want of the fear of God cometh drunkenness, and selling of wares without conscience, and oppressing of the poor, and heaping up riches to another end, than he that gave them, or rather lent them, hath appointed: against all which, since man cannot make sufficient laws, it were to be wished that every man could say truly, and from his heart, I am a man that feareth God. Vers. 21. And they said one to another, We have verily sinned against our brother, in that we saw the arguish of his soul, when he besought us, and we would not hear him, therefore i●t is trouble come upon us. Every word containeth doctrine upon doctrine. ●irst we see how necessary afflictions are to make us call upon God. By this reason, by afflictions we feel our sin: now without we feel our sins we call not upon God. For till we feel the burden of our sins lying upon our conscience, as it were a weight to press us down into hell, we forget God: we foolishly persuade ourselves we have no need, for we can see none. Therefore afflictions are very necessary for us, to remember God, to call upon him, and to bring us to some assurance also thereby, that we are the children of God. That affliction is so necessary to feel our sins, both daily experience doth teach us, and examples and testimonies of the children of God do confirm the same unto us. Joseph's brethren all the time of their prosperity, forget what they had done to joseph; but now when they were in some distress, they came to themselves, and began to call to account, and to lay before them their hard dealing with their brother. And David saith in the 119 Psalm, Before I was afflicted, I went astray, the ninth part of that Psalm: but (saith he) now I keep thy word. So then we may boldly conclude, that affliction is a necessary thing to bring us to God. And here we may note the great love and care that the Lord God hath over us, and his infinite goodness towards us in using all means for our salvation. First the Lord setteth down his law unto us. and he hath added also threatening and curses to as many as shall neglect or disobey it. But now if neither the law preached, nor yet those threatenings are able to strike a terror into our hearts, them he useth yet another means, he taketh his rods and fatherly correcteth us, by that means to move us to cry to him, & himself by our cry to pity us, and have mercy upon us. The preaching of the law is necessary, and the threatenings for transgression of the law must often times be used. Joseph's brethren after they were sore threatened, they then began to be humbled, and to acknowledge their fault. The Lord said unto Abimelech: Thou art but a ●ead man, if thou restore not to Abraham his wife again. So that we may here see the end of threatenings, e●her they bring a man to know his sin, and so to prevent the punishment due for sin; or else they hasten and heap greater punishment unto us, if otherwise we do no● repent. After Iosep●s brethren were threatened they were humbled, and so God repented him of the plague he was minded to bring upon them. Abimelech after he was threatened he restored Abraham his wife again, and so the Lord stayed from destroying him. Now there are two sorts of people which would have God's promises preached unto them, and not the law of God. The first are they which would continue in sin. As for these they are like to the Horse and to the Mule, whose mouths mus● be holden with bit and bridle. Another sort there is which would not have the law, nor the threatenings thereof preached unto them; and these are they which feel themselves moved with the promises of God. But we cannot be moved lively with the promises of Christ, except we first by the law, and the threatenings of john, see the full measure of punishment, that our sins have deserved. Therefore it is very requisite we first have the law preached unto us, that we may have a lively feeling of our sins. As those which would not have the law preached, were said to be of two sorts; so those that feel their sins are also of two sorts: for either they see sin in general, or else they are humbled more specially. Those which feel their sins, and have a taste thereof, and see them in general, and not specially; these must be cut on both sides, they must see sin on both sides, they must enter into the secrets of the heart, for they have not yet learned to discern of thoughts, they must even have their very hearts & thoughts laid open unto them. In the third to the Hebr. we are bidden not to harden our hearts at the word of God. Not to harden our hearts, that is, not only to hear the law preached unto our ears, & to go no further (for so it never profiteth us, nay it is the power of death unto death unto us) but we must suffer it to soak into us, to have his proper working, to pierce & to enter even to the very secret cogitations of our hearts, that not only our wicked deeds, our unsavoury words, but also the fountain of all these, even our corrupt nature, our unbridled and untamed affections, our heart, which is wonderful faulty, may be made known unto us, that we may come to make conscience of our very thoughts, because the thoughts are grievous breaches of the law of God, who being a Spirit, hath made a law for our heart, for our thoughts, for our soul and conscience: and thus being very loath in the sight of God to offend by thoughts vain and ungodly, to strive with our flesh, and to have our affections subdued to the spirit, that so our heart being reform, all our members may be conformable in every respect to the will and commandment of Almighty God. And thus far must we be humbled, if we will be truly humbled before the Lord. And truly if we be not rightly humbled before the Lord, we can hardly have any assurance, that we are the children of God. For without this humbling of us, having had some taste of the promises of God, we for the most part resemble the corn that our Saviour speaketh of sown in the stony ground, which for a time flourished, that is, made a fair face, as many hypocrites can do now; But having no root, nor nothing at all in truth, they show themselves how unable they are to stand, because they have no deepness of ground, the seed of the word never begun nor rooted in their hearts. So that we must be truly humbled before the Lord, and the word must be permitted to rip and lay open unto us the very secrets and thoughts of the heart. Now those which see and feel their sins, and are already humbled more especially, are humbled either by preaching of the law unto them, or else by affliction. Affliction is either of the body or of the mind; of these the Lord sometime to humble us doth send the one, sometime the other, sometime both, and all to humble us before his Majesty: when as he seeth by reason of the corruption of our nature, that the preaching of the law is not sufficient to humble us, & to strike that terror into our hearts which might make us duly prepared to receive into our hearts the sweet and comfortable promises made to us in Christ, that it might be so rooted, that it might still grow up even to the full ripe and perfitage of our Lord and Saviour jesus Christ; because I say our loving father seeth that the law will not suffice us, therefore it pleaseth him in mercy, who will leave no way unassayed for the salvation of his children, to prepare us by afflicting us, which can not by the hearing of his law be truly prepared. Now if affliction be such a notable thing, and the Lord worketh even eternal life thereby oftentimes to those whom he hath elected and called to be his, how lovingly ought they to embrace it to whom the Lord so fatherly doth offer it? and how patiently and cheerfully ought they to bear it, in as much as they thereby may assure themselves that God hath severed them from the world, and from those on whom he meaneth to show no mercy in the day of his wrath? And as for those whom the Lord as yet hath laid no scourge upon them, let them not long for it, but let them lay the law of God and the threatenings thereof unto their hearts to humble them thereby. It is better to be humbled thereby than by affliction, and yet better by affliction than not at all. To commend affliction and to mislike of preaching of the law, is as though one should commend a sore and dangerous purgation, and mislike a good diet. A good diet is able, and it is the ordinary means appointed of God to procure and conserve health, which as many of us as are not unwise, will observe. Now if for want of discretion, or for greedy desire we neglect this, and so by gathering together of ill and noisome humours within us we endanger our life, yet to save our life we will suffer the working of the most strong purgation, that the Physician shall prescribe us: so the law that is, the ordinary means to make us apt to hear the word of peace and salvation, and aught of us to be observed and applied unto us, that we may thereby be preserved rather than by affliction; yet if our merciful Lord and only Physician of our soul shall with tender compassion look upon our sores, and shall see the malady of our soul to be incurable without the strong purgation of affliction, then ought we even with good courage to take it, except we will suffer and see our endless vexation. So purgation is good, but it is more wisdom to observe diet: and affliction is profitable; but if the law might take place effectually that were needless. Let us take heed therefore we deceive not ourselves in thinking that affliction is the only means to bring us to God, and so neglect the due preparing by the law till time of affliction. We see that is the means rather than this: and affliction indeed is the curse of God. Now the curse of God is the verifying of his law: and though it please God to bless it; as he doth always to his children, for all things turn to the best to them that love him, yet ought it not to be the means to humble us rather than the other. The end of affliction and of threatening both is to humble us; and therefore it were better to be humbled by threatening than by experience of punishment; for the threats of the law may do this as well as affliction, if we be not unwise. In ourselves we may have some testimony of our true humbling in time of affliction, yet is it hard to say for others whether one which now feeleth the hand of God upon him, and never felt any token of God's displeasure before, be either truly humbled for his sins, for which he is afflicted; or seemeth to be humbled because of the pain that he abideth. Therefore even he that is afflicted aught to examine his own soul whether he be truly humbled, and feel within himself even a grief that he hath so diversly provoked God to plague him, acknowledging Gods unspeakable mercy and long suffering, that he long ere this did not clean consumne him: lest otherwise the devil deceive him, as he hath done divers, who for a time seemed to be humbled, because of the heat of their grief: but afterwards when the Lord hath stayed his hand, they show what their humbling was, they turn again to sin as a dog to his vomit, and as a sow that is washing to her wallowing in the mire. But as for him that feeleth the weight and burden of his sins, and God's displeasure for sin, and even groaneth as it were under the burden of sin, he may find a heavenly comfort, and assurance of the favour of God: for if thou seest a man truly humbled, him will I consider saith the lord To him will I look that is of a contrite spirit, and trembleth at my words. Those that are afflicted, are either such as are instructed before, both whence their affliction cometh, and to what end they are sent, or else they are such as are ignorant, and know nothing hereof. They that are ignorant when they see themselves so punished, they are driven into great straits, they look only upon the curse of God, they never consider the appertinances thereof, and that the cause thereof is the transgression of God's law, and that it is sin for which God is angry, and that which he punisheth in them: upon which their blindness they attribute the cause of their pain either to Witches, or to natural causes, or fortune, or some such thing; and hereupon to be released of their grief they go and run and ride to wise men as they call them, to Witches, yea oftentimes to the Devil himself, and use all unlawful means that they can devise. But for these what remedy is there? surely even first to consider that their afflictions are sent from God. Secondly, to inquire at his word the cause that moved the Lord to lay them upon them. The Lord no doubt will answer them out of his word, that it was sin. Thirdly the end which the Lord hath set down, which is to humble us. Now if we consider that the Lord hath sent it, that sin was the cause thereof, and we be truly humbled because of our sins, then may we be bold to seek to the waters of comfort, and drink freely of the water of life, which our Saviour hath promised to all that come unto him to be refreshed. They which are instructed both whence affliction cometh, and wherefore, and to what end, they commonly are very sorry, and do earnestly repent them; and although they are something troubled, because before they were never sufficiently humbled, yet are they not dismayed, they have the stay in themselves: they hold it as most certain, that their God as he is all wisdom, and therefore knoweth all things that are best, so he is infinite in mercy, and putteth upon him the affection of a father to those that fear him, and giveth nothing to his children but those things which may be best for them; and therefore they know he scourgeth as a father, or beateth as a schoolmaster; and no tender father or wise schoolmaster will correct the child with beating when words may serve: so that they know the Lord was even to take his rod in hand before he could renew them, and hereby he meaneth to fine them, that they may come out of afflictions as fined gold, whom the Lord will make vessels to eternal glory. That which is set down here of the afflictions of Joseph's brethren, we may term more rightly by the name of scaring, than of punishment and affliction; for they were but put in fear only, and though they were put in ward; it was but for a very small time: and we read of no correction that was laid upon them; no, it appeareth by Joseph's affection to them, who could not abstain, but was feign often to burst forth into tears when he had gone from them, that he so tendered them as his brethren; when by the wisdom of the spirit of God he made a show as though he would deal very hardly with them, yet this fearing and searing of them it humbled them, and drove them to confess, and to say one to another, we have utterly sinned against our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear him: therefore is this trouble come upon us. And here we see how they confessed their fault when they were scared, before they ●eit any punishment upon them; which may be an argument, that it was a true humbling from the heart, with a grief not of the punishment, for there was yet none laid upon them, but of their sins, which then they brought into their remembrance, and it lay as a burden upon their conscience, that they even saw God's judgements ready to give sentence of condemnation against them, except they prevented him by speedy repentance. Whereas if it had been done, and had been in time of affliction that they had been so humbled, it had been hard to say, whether it had been done truly or dissemblingly, with a feeling of their sins, or the greatness of their grief which they sustained, as is said before. Thus we may learn, that the Lord God doth not only, to humble us before his Majesty, set forth the law unto us, and preach unto us the threatenings thereof, and then if they take no place amongst us, he layeth his rods and scourges upon our backs; but commonly of his infinite wisdom and mercy, before he afflicteth, between the preaching of the law and affliction, he scareth us, he shaketh the rod of correction over us; and before he punisheth, he showeth tokens of displeasure, and that we have provoked him to anger: wherefore we have experience of his great mercy in this land amongst us at this day. We have had the law preached unto us, lo these twenty years; but where is any humbling, any confessing of sins before the Lord? nay, we neglect the word, and have it in contempt amongst us, we even loath the bread of the Lord, which is of power to work salvation to all that by faith shall feed thereon; we prefer our pleasures before the keeping of the Lords Sabbaths; we esteem of the Lord himself (who hath made us of nothing, bought us with a price, even his own blood, and who one day will call all before him to judgement) as nothing: we come to pray to him with less reverence than to miserable men; our lips say some prayers unto God, but our hearts have some other Gods, namely, our belly or our goods, wherein we wholly delight, and in whom we only trust. And indeed it is lamentable, that prayers are said of a number to keep a custom, and a fashion, even mocking of God and deceiving our own souls. Will the Lord suffer this? Is the sacrifice acceptable that cometh not from an humbled and prepared heart? no, he will not accept it. All these abominations are in the land, and may not the Lord have good cause to visit amongst us? nay, to come even in judgement against us? And yet see the unspeakable mercy, and the long suffering, and the exceeding love of God towards us, who hath for borne his rods thus long, and yet destroyeth us not, but before his besom of destruction shall come to sweep us away, he showeth us foretokens of his displeasure; he now beginneth to scare us, to see if yet by this means he may humble us, and so preserve us from those plagues and judgements which he is presently purposed to bring upon all the ungodly of the earth. But how doth the Lord scare us, and what whips be they wherewith he meaneth to scourge? They are many, and we cannot see them all, but there are three especial plagues which the Lord is ready to power upon us, and three manner of ways there be, whereby the Lord scareth us, which are very plain and manifest, and almost every child may perceive. He scareth us by fear of dear●● and famine, whereof this unseasonable weather, these immoderate waters which we have had, cannot but be fearful tokens. He scareth us by tokens of a pestilence to come amongst us, which is already laid upon the necks of many of our brethren in this land, not only far off, as at Yarmouth, at Norwich, and divers other places which we know not, but also in this shire at Ely, we know not how night it is our own doors. A third way there is, whereby he scareth us, and that is more fearful than all these, and that is by the secret devices of our enemies, whom the Lord hath stirred up even to threaten a separating of us from his Majesty, and from his word, and the continuance of his government by his word amongst us, and a captivity, a subduing of us to false gods, and an ignorance of all the laws and commandments of our good God, whom only to serve is perfect felicity. And this is a sore scaring: the other are sore for the time; but this punishment, if it cometh, it shall end at no time. We may partly see it, I would to God we could as well consider of it, and even yet at the length before we feel the rod, as did the brethren of joseph, acknowledge our sins before the Lord, whom we have provoked to wrath, humble ourselves before him, and call for mercy, and even by prayer stand in the gap, and prevent the punishment prepared for us. Now let us herein learn one point of wisdom more, which is, if God sometime shall threaten us by scaring, and shall sit him down again a little, and it falleth not out presently that we be punished, let us not thereby get occasion to flatter and deceive ourselves, as though God's rods were then clean overpast, as a storm carried away with a cloud; but let us carefully consider what were the causes that moved him to threaten us, and no doubt we shall find that even they were causes sufficient to provoke him to plague us: and if we will not call them to mind, and confess them while we have respite given us, they will never lin yelling and crying in the cares of the just and righteous judge for whole vessels full of vengeance to consume us utterly. Now as for the godly, and those that fear the Lord, and have their hearts upright before him, they are as it were forewarned and fully prepared whatsoever plagues come, they know that nothing shall come nigh them to hurt them, and they can see a glimmering of the thing a great way off, and the Lord telleth them before hand what he is minded to do: he told Noah before hand of the great judgement of waters when the whole world was drowned for sin: he told Lot how he was minded to burn and boil up the filth of Sodom: he told Moses before how he would destroy the Egyptians: yea and the Prophet David speaketh truly, The Lord revealeth his secrets to them that fear him; and yet notwithstanding the dear children of God, when as nothing will serve, they must then needs look for affliction. And if it be so that affliction must needs come, let us yet pray to God rather to lay any plague upon us than the famine of his word, and the subjection to the enemies of his grace; yea let us heartily confess our sins before God as David did at the threatening of the Lord by his Prophet: and if the Lord might put us in choice (if it seemed good unto his Majesty) whether we would fly before our enemies, or whether we would wish, or chose rather a dearth in the land, or a pestilence; let us from our hearts beseech the Lord God that we may rather fall into the hands of the Lord, than into the hands of cruel and persecuting men. The sum of all is. 1 Precepts to fly ill company, which is the plague of our soul. Not only to mislike, but also to detest from the heart a wicked custom, lest we give consent and reach ou● hands unto sin, as joseph and Lot did. 2 To beware of swearing by false gods, which is idolatry. 3 To beware of often swearing, for fear of perjury. 4 How the Lord hath two means of humbling us, the law, and affliction. FINIS. THE FOURTEENTH SERMON. Hebr. 13. vers. 17. Obey them that have the oversight of you, and submit yourselves, for they watch for your souls, as they that must give accounts, that they may do it with joy, and not with grief: for that is unprofitable for you. Whensoever it pleaseth the Lord God by his providence to call me to preach his word unto his people (as he hath at this present called me unto you (reverend Fathers and brethren beloved in our Lord jesus) my desire is to entreat of such a parcel of his most holy word, as may minister matter both to stir up and rouse them out of the den of ignorance which have not known jesus Christ, nor the sweetness of Note. his grace, and also to prick forward them which have received some measure of the Spirit of God, assuring them of salvation purchased by A greater study and care for the increasing of this inestimable treasure. jesus Christ, to a greater study and care for to increase this inestimable treasure. The Lord of his great mercy therefore hath presented unto me, such a place for my desired purpose, as I hope by the assistance of his holy Spirit shall be profitable both to you & to myself. The words are written in the thirteenth chapter of the Epistle to the Hebrues, and in the seventeenth verse: Obey them that have the oversight of you, etc. The spirit of God doth most plainly set forth unto us in this place: 1 First, what duties the Ministers of God do owe unto his people, declared in these words, They watch for your souls. 2 Secondly, what duty the people owe unto them again, expressed herein: Obey them that have the oversight of you, and submit yourselves. 3 Thirdly, the fruits that come of well-doing of these duties to both parts, that is, both to the Minister and to the people. 4 Fourthly, what danger it is not to do them well. We must first speak of the duties of Ministers. But before we enter into it, it is very necessary, that we consider whether it be requisite to have a Minister or no, and also to what The necessity of Ministers. use and end we should have him. For if it were not needful to have a Pastor, it were in vain to speak of the duty of a Minister. Whereas the holy Ghost saith. Obey them that have the oversight over you etc. It is meant of the Pastors of the Church, of the dispensers of the holy word of God. For there were placed over the Church of God, both Pastors, Doctors Pastors, Doctors and Elders in the Church of God. and Elders, which were certain grave wise men appointed to look to the manners of the children of God, and not to be alders and helpers of the Ministers of God in the furtherance of his office: and whereas they saw any disorder among the children of God, they were to admonish them of it; which if it would not serve, together with the whole congregation would use admonitions: but if they would not be obedient thereunto, such was the authority of the Church, that they might excommunicate them, & so rend them off from the Saints fellowship, and deliver them to the devil, that thereby they might be driven to true repentance for their sins, and have their souls saved. To these overseers doth the Apostle will them to be obedient, and doth not mean generally all kind of superiors and civil Magistrates, as in divers other places of the Scripture. In Rom. 13. 1. 2. 3. and Titus 3. 1. also 1. Pet. 2. 13. we must take it in this place according to the Scriptures: in the first Epistle to the Theslasonians, and fist chapter, S. Paul writeth in this sort: Now we 1. Thess. 5. 12. 13. beseech you, brethren, that ye acknowledge them, which labour among you, and are over you in the This is not meant of civil Magistrates, but of the governors of the Church. Matth 9 36. Mark. 6. 34. Lord, and admonish you, that ye have them in singular love for their works sake. Be at peace among yourselves. Here the Apostle also speaketh of them that rule over men's consciences by the ministery of God's word, and not of civil Magistrates. We see therefore that it is meant that there should be a governor over every congregation, which we call in our English tongue a Pastor. Only this remaineth among us, that we have Pastors, Doctors, or Teachers and Ministers. How necessary they are, our Saviour Christ testifieth in the ninth chapter of his Gospel after S. Matthew: But when he saw the multitude, he had compassion upon them, because they were dispersed, and scattered abroad, as sheep having no shepherd. This people by whom our Saviour Christ spoke, had the Scribes and pharisees, great learned The people of God without a shepherd for all the great learning of the Doctors. Matth. 9 38. Clerks, Doctors of the Law, and yet he saith, that they wanted shepherds: and therefore he willed his Disciples to pray to the Lord of the harvest, that he would send forth labourers into his harvest. Whereby he noteth, that those only be true Pastors which be labourers. He likeneth true Ministers to faithful shepherds, and the people of God to a flock of sheep, taking the occasion of this simile, according to that country where were many mountains, deserts and wildernesses, so that their sheep without a shepherd were scattered abroad very dangerously, in that so many wolves and savage beasts laid wait in every corner to devour the silly sheep. In like case are they that have not a Pastor, that laboureth Who be only true Ministers. faithfully in preaching the word of God, which is the instrument which God hath appointed to pull his people into the sheepfold of jesus Christ, where they are without danger of destruction: when as all they that are without a Pastor, are wandering abroad to their The misery of the people without a Pastor. Matth. 23. 37. Luk. 13. 34. own destruction: such horrible disorder is there, where God's word is not truly preached. In another place he saith: O jerusalem, jerusalem, how often would I have gathered thy children together, as the hen gathereth her chickens under her wings, and ye would not. This people dwelled all together, they were not scattered here one & there another, but abode whole in that goodly city of jerusalem: yet because they were not in the unity of the spirit of the household of God, they were scattered abroad in most miserable disorder. For the Church of jesus Christ is not in one place only, but dispersed and scattered in divers places throughout the whole world, and yet are they all of one household, all of one sheepfold, and are united together in one spirit: and though we be here, yet are we of the same number and flock with them in Germany, so long as we are of the true faith of jesus Christ, for their faith and ours is all one, their spirit and our spirit all one, according to the words of the Apostle: There is one body, and one spirit, even as ye are called in one hope of your Ephe 4. 4. 5. 6. vocation. There is one Lord, one faith, one baptism, one God and father of all, which is above all, and through all, and in you all. We must therefore take this as the Scripture teacheth, that The ministery of the word the most necessary thing in the world. 1. Pet. 1. 23. the ministery of his word is the necessariest thing in the world, which cannot be done without faithful Pastors and distributers of the same. For when the Lord will beget your souls, which he doth not by mortal seed, but by the immortal seed of his word, he will appoint you a spiritual father also. He never establisheth any kingdom, but he appointeth a King, and when he hath any scholar, he provideth him a schoolmaster to instruct and teach him his most holy will. For this is most certain, where a Commonweal is without government, the case is very miserable, one man shall not live by another. Again, if there be such governors, as use tyranny, oppression, and seek to enrich themselves, gathering and scraping all into their hands; what miserable slavery shall the poor people be brought into? So it is in the church of God, if such be placed over it, as be blind, unable to feed the flock, such as seek their own pleasure, to fill their bellies, to clothe their backs, to enrich their coffers, and to live as they list, the people of God shall be in miserable case, as blind men groping out of the way, and be devoured of their adversary 1. Pet. 5. 8. the devil (who as a roaring lion walketh about seeking whom he may devour) because they know not how to resist him by a steadfast faith, and so be led away captive unto hell. Great danger of not having a godly Pastor. This cometh of not having a Pastor, or having such a one as regardeth not the souls of his people. For the end why the Lord placeth faithful and labouring pastors of his Church, is, that The use where unto God hath appointed ministers. Rom. 10. 6. 7. 8. they may teach his children out of his word the way to heaven sincerely and purely: and such governors must we obey and be ruled by them according to the word of God. Neither must we say in heart, Who shall ascend into heaven? (that is to bring Christ from above) or who shall descend into the deep? (that is to bring Christ again from the dead) but the word of God is near thee, even in thy mouth, and in thine heart. We must therefore obey the true Ministers and faithful labourers in the Lord's Vineyard, and learn by that wholesome doctrine which they bring unto us, how to attain unto salvation: for there is no other means in the world to come unto Christ than by the preaching of the word, according to that saying of S. Paul▪ faith is by hearing, and hearing by the word of God: and as he Rom. 10. 17. speaketh a little before, how shall they hear without a Preacher? We may therefore draw a very strong argument to prove that faithful Ministers are appointed of God to this end, only to bring home his children into the sheepfold of jesus Christ. True faith maketh us only heirs of the kingdom of heaven; faith cannot be attained without hearing of God's Preaching the only means to work faith in us. word preached; the word of itself cannot be preached without a Preacher: therefore Preachers are the only means appointed of God to work faith in his children by the preaching of God's word, and the secret working of the holy Ghost, whereby they are made partakers of the promises. Whosoever therefore is not content with this ordinance of God, but would have some further revelation from heaven, shall never be partakers of the benefits of jesus Christ. He himself declareth in the parable of the rich glutron, that Luk. 16▪ 31. whosoever would not believe the messengers of God which are the Preachers of the word, they would not believe though one should rise from the dead to instruct them. For in the word of God is set forth most clecrely and manifestly the true and certain rule to live by, and the means whereby to attain unto salvation. Therefore it is too too much ungodliness to desire any other means to be instructed by, than by the word of God, which is the very gate of heaven, and the keys thereof are given to the true Ministers of Matth. 16. 19 God's word, with such power, that whatsoever they bind on the earth, shall be bound in heaven, and whatsoever they lose upon earth, shall be loosed in heaven. So wonderful is The Lord in his mercy will have his children certain of salvation in this life, to their unspeakable comfort. the mercy of God toward his children herein, that they may have assurance of salvation in this life; vea so certain may they be of it, as if they had it already in possession, and that not by preaching of Angels, but even by our own brethren, mortal men as we are, subject to sin and all infirmities, at whose hands we may daily be taught, and with whom we may talk familiarly, and at their hands through the word of God we may have as good assurance hereof, as if the Lord should speak himself from heaven. If God should speak, we were not able to abide the hearing of his voice, but be even swallowed up of fear. How were the children of Israel terrified with the voice of the Lord? when he spoke unto them they fled away, and stood a far off, and cried to Moses, Talk thou with us Exod. 20. 18. 19 If the Preaching of the word work not faith in us we could not believe though God spoke to us himself, nor if one should come from the dead. john 10. 24 25. 26. 27. 28. and we will hear: but let not God talk with us, lest we die. What a vain and ungodly thing were it to persuade ourselves that we could believe if we heard God himself speak, or if one came from the dead, to tell us what we should believe, when as the very earth will quake at the voice of God? And our Saviour Christ telleth us plainly, that if we believe not the true Preachers of his word, we could not believe though a damned soul should come from hell to preach unto us: the reason is, because the ordinance of God, which is unchangeable hath appointed our brethren to teach us the way unto salvation. And truly it is a notable place where our Saviour Christ doth separate his from the reprobate: Then came the jews round about him, and said unto him, How long dost thou make us doubt? If thou be that Christ, tell us plainly. jesus answered them, I told you, and ye believe not: the works which I do in my Father's name, they bear witness of me. But ye believe not: for ye are not of my sheep, as I said unto you. My sheep hear my voice, and I know them, and they follow me. And I give unto them eternal life, and they shall never perish, neither shall any pluck them out of mine hand. We see than it is a great argument of reprobation, when our hearts be so hard, that we cannot believe the Gospel of jesus Christ, for this is an infallible Note. Rom. ●. ●●. truth, that those which are the Lords, in his time he calleth, and they shall abide and never fall away; but those that are not his shall fall away, although they have been passing cunning hypocrites in outward holiness. The children of God will acknowledge this Though their holiness be never so great in the outward appearance, they shall not stand in the end. means, and praise the wisdom of God, which hath thereby quite transformed them, and changed their whole man, in sanctifying them by his holy spirit, and giving of them assurance of salvation, which they confess could never have come to pass without the preaching of the word. This authority is given to the Ministers to pronounce the terrible judgements of God against sin, and whosoever he be that doth not repent and turn from the same, shall be as sure of everlasting damnation, as if he were already in hell. Again, to the penitent, whose consciences are burdened with grief for their sins, he may pronounce the sweet promises of the Gospel, how jesus Christ hath died for them, Certain condemnation of the wicked. The assured comfort of God's children in Christ. john. 20. 23. and hath discharged them before the judgement seat of GOD, and they shall be as sure of salvation, as if our Saviour Christ should speak from heaven himself, (who is Truth and cannot lie) and say: Whosoevers sins ye remit, they are remitted unto them: and whosoevers sins ye retain, they are retained. This is a wonderful thing, and this shall God's children confess an unspeakable goodness of the Lord God, in sending our brethren with such power. Sith then this is so necessary, they which will not confess this to be the ordinance and mean appointed of the Lord God, to bring his children home unto his heavenly Kingdom, either never heard of jesus Christ, or else in miserable hypocrisy have heard and professed the Gospel, which shall be a testimony to their consciences, even to their utter condemnation. Now we have heard the necessity of a Pastor, and the use whereunto he is appointed it is requisite that we consider what duty the Pastor oweth unto his ●●ocke: for as the Lord, The duty of Ministers. when he establisheth a Kingdom, will choose a King, so will he also give him, first a King's heart, before he setteth him in his seat; so when he prepareth a spiritual father to beget souls unto himself, he giveth him gifts and power to do the same, as Saint Paul testifieth, writing to the Ephesians: But unto every one of us is given grace, according to the measure of the gifts of Christ: Wherefore he saith, when he ascendeth up on high, he led captivity captive, Ephes. 47. 8. and gave gifts unto men: so that first the Lord giveth gifts, and secondly men. This must be the duty of the Minister (as the holy Ghost telleth us) to watch over the souls of his people, to be so careful over them, as that he will not suffer one through his negligence to perish, but by his earnest labouring in preaching the word of God, to build them up into a stronger faith, which are already begotten unto the Lord, and also to win others to Christ, and so increase the mystical body of Christ, so much as his diligence by the blessing of God shall be able. 1. First, therefore, it is requisite in the Minister's office, that he study the word of God, that he do diligently read the same, and also give himself unto prayer. 2. Secondly, after that he hath studied the word of God, he must come out of his study to teach and instruct his flock, to deliver forth unto them wholesome doctrine, for the nourishment of their souls. 3. Thirdly, he must live a godly life, showing himself an example and pattern of godliness for his people to imitate, that the mouths which are ready to slander the Gospel, may be stopped, and he must watch over his flock, that they be not deceived with false doctrine. 4. Last of all, he must not refuse to give his life for them. Concerning the first, that Ministers must give themselves diligently to reading, as it Attendance in reading. is manifest in the fourth chapter of the first Epistle to Timothy, where he exhorteth Timotheus, with these words: Till I come, give attendance to reading, to exhortation, and to doctrine. 1. Tim. 4. 13. 1. He must read & study the word of God diligently. If that reading the word of God were not very needful, yea, and the first point of the Ministers of God, this faithful servant of God Saint Paul, would never have willed Timotheus to use▪ such diligence therein, who never moved any to do those things which were not profitable, and himself for the example of others, used the same: therefore it is certain that Saint Paul using great diligence therein, found such commodity as moved him to exhort Timotheus, and in him all other Ministers thereunto. But if Saint Paul, who was more than a Minister, even an Apostle, called thereunto extraordinarily, by the mouth of jesus Christ himself from heaven; if he I say, which was placed in so high an office, and called with so worthy a calling, gave himself diligently to reading and studying the word of God: how much more ought the Ministers, which have not so excellent a calling Malach. 2. 7. as he had? The Prophet Malachi showeth a reason hereof: The Priest's lips should preserve knowledge, and the people should seek the law at his mouth, for he is the messenger of the Lord of hosts: if the people must learn the will of God at the Minister's mouth, it is requisite that he himself study and read the w●rd of God diligently, where his holy will is revealed, that he may be able to declare the same unto the people, to the which end the Lord hath placed them over his people. So that he must be as it were the storehouse of the Lord, and the children of God must come to learn, and he must minister necessary doctrine unto them, as occasion shall be offered, that all several heresies may be rooted out of the people's hearts, and so be brought unto God, to serve him in true holiness according to perfect religion; & hereby we may know, that whosoever doth not thus, is not the servant of the Lord. The reading and meditating in God's word is so necessary, that the Lord commanded josua being a civil Magistrate, That the book of his law should never josh. 1. 8. To meditate in the word day and night. depart out of his mouth, but that he should meditate therein day and night: Noting thereby how hard and unpossible a thing it is for Magistrates to govern the Commonwealth aright and orderly, without continual study of God's word, which is the perfect and absolute rule, whereby as well Magistrates as all other sorts of people must measure their affairs and order of life: for this cause also must not the civil Magistrate be ignorant of the law of God, that their civil law might be established according to the law moral, and therefore they ought continually to read and meditate therein: but if this be the duty of civil Magistrates to be always conversant in the word of God, how much more is it the duty of spiritual Pastors, whose office consisteth in the ministery thereof? The Prophet David in the first Psalm, when he would describe who are they that are blessed, includeth Psal. 1. 2. To meditate in the word daily. them in this number, They that delight in the law of the Lord, & meditate therein day and night: so that every private man if he will be blessed, must continually meditate in the word of God, and have his whole delight and pleasure therein. The Minister therefore of necessity must teach the people, he must learn first; for it is 2. He must teach the word. not possible for him to teach another that which he himself hath not learned: which is a strong argument to prove the first part concerning his study, and reading of the word: which as we have proved to be the first point in his office, so will we, God willing, make manifest in this point of his duty, that he ought also to teach the same, and must not keep continually in his study filling himself with knowledge, till he become as full as a tun that will not sound when one knocketh upon it: but he must come out of his closet and preach the word of God and deliver forth wholesome doctrine, and so declare by feeding of the flock of Christ that they love their master Christ, whose servants they profess themselves to be. Let these deep learned Clerks, which brag and vaunt of such deep knowledge and abundance of learning, come forth and show the same, that we may bear record that it is so: for if they be the servants of the Lord, they must not have knowledge buried in themselves, but in their lips, that God's children may be taught thereby to attain unto salvation: for the Lord hath ordained the preaching of his word to be the only means, whereby he calleth together his elect; and to that end hath he given gifts to men, that by their labour the body of jesus Christ might be perfited. He The straight account of the Minister. gave them not a talon to hide in the ground, but to occupy & increase the same: let them be assured therefore when our King shall come to call us to account, they shall as hardly be handled, for not occupying & increasing it to his glory, as they should, if they contemptuously throw the same away. The Minister therefore of God's word must not only be learned but must teach also: for how can he be a minister of doctrine, but in this respect that he teacheth, executing that office of his ministry? And this teaching is none other thing, but to preach the word of God sincerely, and purely with a care of the glory of God, and a desire of the salvation of our brethren: & secondly a reverent administration of the sacraments, according to the order & institution of our Saviour jesus Christ. Whosoever therefore shall not thus labour, is not the minister of the Lord, but a robber and spoiler of the people of God, which thrust themselves into the ministry, to fill their belly only with the sweat of other men's brows. Now as it is necessary that the Minister over and beside reading and studying the word, The order of his teaching is to build upon the true foundation▪ jesus Christ. must also ●each the same; So he must take heed that he obseru● the right order of teaching, and must not deu●●e doctrine of his own head. But if he will be a good builder, his foundation must be jesus Christ, for another foundation can no man lay, and upon the same he must not build timber, hay, or stubble; whereby is meant all curious and unprofitable questions, and vain ostentation, but he must build gold, silver, and precious stone▪ by which precious substance is noted the most excellent and pure doctrine of the Gospel. And hereby shall you know his argument, if he beat down the stiffnecked and obstinate How to know on● that preaches with the power of the word. He that ●uildeth not upon that foundation, is an Antichrist▪ Acts 20. 27. sinners, by threatening the rigour of the law, and the terrible judgements of God against the violaters thereof: and on the contrary, by healing the bruised and wounded consciences with sin, with the sweet promises of the Gospel. If any man therefore shall labour to lay any other foundation, and use any other order of doctrine than this, he is an Antichrist, that is to say, against Christ, and no Christian. He must teach them all the counsel of God, and keep nothing back, but whatsoever concerneth the salvation of his flock, that must he teach them: yea, so absolute must his doctrine be, that there must be no point of the will of God, pertaining to the salvation of his children, but the Minister must be both able and diligent to declare. Therefore it is requsite and needful, that a rare gift of God be added, who only openeth their understanding, that they might understand the scriptures, wherein the most holy will of God is revealed, He must teach all the counsel of God. Luk. 24 45. and nothing that is needful for our salvation omitted: so that whosoever knoweth not the scriptures must needs err and be deceived: but the Minister who must declare all the counsel of God unto his children, must be very perfect therein. Moreover, he must improve, rebuke, exhort, and stir up, first, himself to a great care of doing his duty faithfully; then must he also by all means spur forward the godly, gently 2. Tim 4. 2. & lovingly, exhorting to hold fast the profession of their hope, in the assurance of faith, making their election more surely known unto themselves, by their godly life: and the Matth. 22. 29. rather to bring them forward herein with willingness and great readiness, he ought to set before them the wonderful mercy of the Lord God, showed towards them, in that he hath out of all the world elected them to be heirs of his kingdom, where they shall ●aigne for He must p●icke forward the godly to increase in godliness▪ beat down the obstinate, with the judgements of God, comfort the penitent with the promises of the Gospel. ever, in such unspeakable joys, as neither eye hath see●e, ear hath heard, neither hath at any time entered into the heart of man. He must not be ashamed to rebuke & reprove such as will not be obedient to the Gospel, but remain still wallowing in their sin: & if that wholesome admonitions will not serve, he must not spare to thunder out the just judgements of God against them, until he hath beaten them down to hell with the terrors thereof, and after true repentance, to raise them up even to the heavens, and daily strengthen them more and more: so that to the impenitent he must pronounce damnation because he is still under the law, and under the curse of the law, and that he shall be sure to be tormented everlastingly, if he do not repent: but the penitent that labour with a burdened conscience for sin, and are wounded with grief for the same, he shall comfort with blessed promises of the Gospel, declaring unto him, that he is not under the law, but under grace, and so build him into a lively faith in jesus Christ. This must the Minister do both openly and privately: for it is not sufficient that he preach the word of God openly in the pulpit, but he must go to every man's house, and To apply comfort to the penitent sinner. The minister ought to go t● the houses of his charge. there diligently instruct both him and his house in the fear of God: and not as the manner of some is, to go to folk's houses to tell them a tale, and flatter them with fair words and glozing speeches, to the end they might fill their belly sat another man's table, or get some other benefit which he hunteth after. These be hirelings and time-servers▪ which thrust themselves into the ministery for lucre's sake, and because they would live idly, and take no pains for their living, but contrary to the commandment of God to live of other men's labours, these are not true Ministers, but such as the Prophet Malachy speaketh of in the first chapter of his Prophecy. The true Pastor must not have any such purpose: Gen. 3. 19 but as it is his duty to labour to win the souls of his people unto jesus Christ, so must he use all means both publicly, & privately, which may further his ministery and make Private means as well as public must be used by the Minister. Luk. 10. 38. 39 & 19 9 Acts. 20. 20. it profitable. We might prove out of divers places of the word of God this his duty, both by the example of our Saviour Christ, the perfect pattern for all men to follow, who did not only preach openly in the Synagogue, but privately in men's houses. The Apostles did so likewise, and S. Paul witnesseth the same in the 20▪ chapter of the Acts with these words: I kept back nothing that was profitable, but have showed you, and taught you openly and throughout every house. This is the duty of a good Pastor. The reason hereof is very good, because that which is spoken generally to all, is regarded of very few or none: so wonderfully hath Satan stopped men's ears and blinded their understanding▪ that either they will not hearken That which is spoken to all is regarded of none or of few. at all, or else hearing, will never apply the same to their consciences: and therefore to prevent this, the Minister shall not stick to instruct them privately, when as they shall have no such occasion to apply that to other men that is spoken particularly to themselves. By this means, if the Lord hath appointed so, they may be brought home, or else have the testimony of his word in their consciences, even to make them unexcusable at the To admonish privately is to take all excuses away. latter day. Furthermore, this must he not seldom, now & then once in a month, or every quarter ●●●▪ he cannot so discharge his conscience before the Lord, who hath appointed him to feed his flock continually: but this cannot live and continue without food, no more He must teach continually both in season, and out of season. can the soul live, unless it be continually fed and nourished with the milk of God's word. He must therefore feed them continually, as we read that careful shepherd S. Paul did, when he took his leave to depart from Ephesus, after he had committed the keeping of God's flock unto the Elders of the Church, and given them warning of false teachers which would be busy with them after his departure, and therefore exhorted them to watch. Remember (saith he) that by the space of three years I ceased not to warn every one, Acts. 20. 31. Paul warned them with tears both night & day. 2. Timoth▪ 4. 1. 2. both night and day with tears. This diligence must be in Ministers to be evermore teaching, that if the Lord do not bless at one time, yet he may at another, they know not the time wherein the Lord will call any of his flock, he must therefore use the means diligently at all times, both in season and out of season, as S. Paul writeth to Timothy: I charge thee therefore before God, and before the Lord jesus Christ, which shall judge the quick and the dead at that his appearing, and in his kingdom. Preach the word: be instant, in season and out of season, etc. It is no small matter to have such a charge laid upon him, as is here set down, and is given to all Ministers as well as to Timotheus, that even as they will answer before the judgement seat of God, when the secrets of all hearts shall be opened, so they will preach the word instantly, purely and continually, both in season and out of season, omitting no occasion that may be profitable. It is the manner of men to count it out of season, if it be not Note. the Lords day, and therefore they will not let a little business of other days to hear the word of God preached, which tendeth to their welfare. The Ministers must labour for their sakes both out of season and in season: but if they be more mindful of their worldly pleasures or business, than of the salvation of their souls, their blood shall be upon their own head. But when the Minister hath thus studied the word diligently, preached the word purely, He must pray both for himself and his people as well privately as openly. 1. Cor. 3. 6. declaring the counsel of God, exhorted both gently and sharply, laboured to win men's souls both openly and privately, and that very carefully as well out of season as in season, to what end will all this come? Paul may plant, Apollo also water, but it is God that must give the increase. Though the Minister laboureth never so earnestly, doing his duty absolutely, yet if God doth not bless and increase the same, all is in vain. As therefore the Minister is the mouth of God to speak unto the people, so must he be the people's mouth, His office is to bless the people in the Lord's name. Deut. 10. 8. Num. 6. 23. Psal. 118. 26. john. 17. and pray unto the Lord both for himself and for them, that the Lord will bless him and them, and grant that the ministry of his word may be profitable both to himself and to them, and that the glory of God may be increased by the same. Thus we read our Saviour did, who being very God as well as man, and had power of himself to sanctify the ears and hearts of them which heard him, and to make his preaching profitable in such measure as himself listed, yet for an example to all other which should come after, he prayed to his father both for himself and us. S. Paul also in all his Epistles testifieth how continually Rom. 1. 9 2. Tim. 1. 3. he maketh mention of them in his prayers. The Ministers therefore must pray, and that without ceasing, as well privately by himself, as openly in the congregation: and this promise hath our Saviour made, that whatsoever we shall ask the father in his name shall be granted unto us. In administering the Sacraments he must also be very circumspect, and although children He must be circumspect in administering the Sacraments. The minister ought to take account of their faith. The sacrament pertai●●●● to ●one ●●●● the faithless only. are to be received into the Church by Baptism, and not to be denied, because the promises do as well pertain unto them, as unto the aged; yet are they to be baptised in the faith of the parents; for there is no promise made to the infidels. The Minister therefore must require an account of this faith of such as bring children to be baptised, lest otherwise he seal to a blank, and so profane the Sacrament, which appertaineth to none but to the faithful. Furthermore he must not admit all men that come rashly to eat the flesh and drink the blood of Christ, for it is no small matter: but first they must eat it by faith out of the word of God, and when he hath so done, the Minister shall administer to him the outward seals of bread and wine, to confirm and strengthen his faith. The third point of the Ministers is; He must live a godly life, showing himself an example to all his flock, lest the word of God be slandered through his evil behaviour: for although he preach never so good doctrine, yet if his life be wicked, and contrary to his doctrine, such is the sabtiltie of Satan, who thereby will bring the Gospel into contempt, and be counted a vain thing of men, because the Minister teacheth one thing, and doth another: this were a grievous and intolerable matter, that the Minister should open He must live a godly life to the example of others, and also to stop their mouths which will be ready to speak evil of the Gospel, if the Minister live contrary to his doctrine. Titus 2. 7. 8. the mouths of the wicked to blaspheme the Lord God and his most holy word, which is the power of God unto salvation. Therefore S. Paul together with pure doctrine giveth it in charge to Titus, in all things show thyself an ensample of good works with uncorrupt doctrine, with gravity, integrity, and with the wholesome word which cannot be condemned, that he which withstandeth, may be ashamed, having nothing of you to speak evil of. The Apostle law no small occasion to use so weighty an admonition, that above all other things join to pure doctrine a godly life, yea such an ensample of gravity, integrity, and all other good works agreeable to the most wholesome word which no man is able in any respect to reprove, that the contemptuous and despiteful adversary against the truth may be ashamed to open their mouths, when as they are not able to accuse the Minister of any ungodliness; for the word itself is so perfect and absolute in all respects, that no man can find fault thereat: but if the Minister contrary to the word doth live wickedly & ungodly, he doth not only purchase evil report unto himself, but also giveth occasion unto the enemies and despisers of the truth most wickedly to sl●nder the most precious Gospel of jesus Christ. The Minister must therefore live a godly and unblamable life, even for an example of well doing to all his flock. Again the spirit of God in that he saith, they must watch over men's souls, declareth a He must watch over the souls of his flock, therefore it is requisite that he is able to keep his own 1. Cor. 6. 9 2. Pet. 1. 10. wonderful care, that the Minister ought to have over his own soul: for if he be bound to watch over other men's souls to the end he may be saved and not perish, if in the mean time he letteth his own perish, what shall he get? truly it will no whit profit him though all his flock be saved, if he himself be condemned. It is manifest in the first Epistle to the Corinth's and 6. Chapter, that no unrighteous personshell inherit the kingdom of heaven. Therefore the Minister must of necessity (according to the admonition of S. Peter) give diligence to make his calling and election sure by his godly life and good works as well as other, if he will approve himself the child of God, and heir of everlasting life. It were a vain thing to flatter himself in sin, because of his office, and think that God will deal the more mercifully with him therefore; when as it is most certain, that as the salvation of mankind cometh by the merits of one which is jesus Christ, so is there but one mean for man to attain thereunto, that is, by a true and lively faith in jesus Christ; and whosoever cannot assure himself in this life by the trial of his faith, that he is the child of God, although he can persuade and flatter himself never so much with other vain hope, all is to no purpose: for he may be assured whatsoever he be either Minister or other, that he shall never taste of the joys laid up for the children of God. In the 20. of the Acts, where S. Paul giving charge of the Church and flock of God's people unto the overseers thereof, giveth this charge first: Take heed therefore unto yourselves, and to all the flock, Acts 20. 28. whereof the holy Ghost hath made you overseers, to feed the Church of God, which he hath purchased He that is not a careful watchman over his own soul, is not fit to watch over other men's. with that his own blood. The Minister must watch over the souls of his flock, but first, over his own, for he that cannot keep his own soul, can much less keep the souls of others: he that cannot govern himself, cannot rule another. The Minister must watch over the souls of his flock, so carefully and warily feeding them with wholesome and necessary doctrine, and so hungering after the salvation of all, that he must not suffer one through his default to perish: therefore above all it is requisite that he keep his own very sure. Then when he preacheth damnation unto the obstinate, and such as remain in their When he preacheth damnation to others, he must be sure that it belongeth not to him, etc. sins, thundering out the judgements of God against them because they will not repent, by that means to beat them down, and bring them to a sight of their misery, he must be assured that the same belongeth not to himself. Again, when he preacheth of election and remission of sins, by the merits of jesus Christ, he must have an assured and unfallible testimony to his own conscience, that he is an elect vessel of the Lord, that he is redeemed by the sacrifice of jesus Christ, and that he shall enjoy all the promises of the Gospel, as all other children of God: if he be not assured hereof, his case is worse than all other men's; for in preaching condemnation to others, he condemneth himself, and in offering the kingdom of heaven to others, he quite excludeth himself: so that he which helpeth other out of an hole, falleth himself so deep into the same, that it is not possible for any man to help him out. Last of all, the Minister must not only read and study the word of God, preach the 4 same purely, by exhorting, and all other means that may be profitable, using them both He ought to preach and teach as well privately, as publicly. openly and privately, continually in season, and out of season, praying also for his flock, that his ministery may be profitable unto them, and setting himself an ensample of all godliness unto them, carefully watching over their souls; but he must also love them so dearly, that his own life must not be dear unto him for their sake. Which tender and loving affection was in that good child of God Saint Paul, as it is manifest in his Epistle to the Thessalonians, where he writeth in this sort. Neither sought we praise of me●, neither of you, nor of others, when we might have been chargeable, as the Apostles of Christ: but we were 1. Thess. 2. 6. 7. 8. gentle among you, even as a Nurse that cherisheth her children. Thus being affectioned towards you, our good will was to have dealt unto you, not the Gospel of God only, but also your own souls, because ye were dear unto us. So singular love had he towards them, that they were dearer unto him than his life; this affection did he not bear to them only, but to all the elect children of God, and suffered all things for the elects sake, that they might also attain 2. Tim. 2. 10. the salvation which is in Christ jesus, with eternal glory. The reason thereof is, because wheresoever the Gospel is sincerely and purely taught, there be always adversaries seeking the overthrow thereof, by persecuting such as profess the same, to the great dismaying of the children of God, who so soon as they take upon them the profession of jesus Christ in truth with a good conscience, are straightway resisted with great combats of affliction, which were able to make them forsake the faith of jesus Christ, and the profession of the Gospel, if the Lord should not hold them upright in this distress. The Apostle therefore whom the holy Ghost hath filled with all wisdom, knowing that the cross was the greatest hindrance of the Gospel that could be, and also that where the Gospel was truly professed, there the cross would not be absent, because by it the Lord bringeth his children into glory, of a great desire that he had to the edification of the Church of jesus Christ: willingly suffered all kind of afflictions, thereby to confirm and strengthen Coloss. 1. 24. the faith of God's children, and did rejoice in that he suffered for the Church's sake, for their commodity, in that by his example the Lord did not only work in them a greater credence and belief in the Gospel, but such an earnest zeal also, that they were ready and willing to suffer all manner of afflictions for the same, and that with great joy. Whereas (if the Apostle, who preached unto them this glad tidings,) should have shrunk from the testimony of his doctrine, when any afflictions were laid upon him for the same, the people which were guided by him, the spirit of God so providing, would have fallen away from the truth, and even have hardened their hearts against it. But this child of God was so ready to confirm the faith of God's people by these means, when it was told him of a Prophet called Agabus, that he should be bound at jerusalem, and delivered into the hands of Gentiles, he being entreated of the brethren that he would not go up, who even with tears besought the same. Then Paul answered and said, what do ye weeping and Act. 21. 10. 11. 12. 13. breaking mine heart? for I am ready not to be bound only, but also to die at jerusalem for the name of the Lord jesus. This affection must be in every good Minister toward their flock, that for their soul's sake he shall be ready to suffer all things, yea even to give his life for the confirmation of his doctrine, the strengthening of their faith, and the glory of God. Our Saviour Christ also that good shepherd refused not to give his life for his sheep: and truly in that place of Saint john he doth notably declare the difference between the good shepherd and the hireling. I am (saith he) that good shepherd: the joh. 12. 11. 12. 13. good shepherd giveth his life for his sheep: but an hireling, and he which is not the shepherd, neither his sheep are his own, seeth the wolf coming, and he leaveth his sheep, and fleeth, and the wolf catcheth them and scattereth them. So the hireling flieth, because he is an hireling and careth not for the sheep. This place teacheth us plainly that the Ministers of God's word, must not be hirelings, such as have no care of their flock, but respect their own profit only: and in time of danger, they will forsake them, howsoever before they have fed their flock: but the true Ministers must not be such; they must not measure their duty and affection towards their flock according to their profit, but he must know that he is placed over them to watch over their souls, to defend them from the devil that ravening wolf, by the wholesome word of God: and not to watch for his own gain. And hereby shall he be known, if in time of danger he stand by his flock and will not forsake them: nay rather than that they should perish, he will give his life for their sake: for if this affection be not in them, the case is very manifest, that they are not good shepherds, but hirelings. For the true understanding of this point we will, consider when the Ministers may fly; for if we should deny that they might not fly at any How a Minister may fly. Matth. 10. 23. joh. 8. 59 time, we should not say truth: for our Saviour Christ hath bidden that when we are persecuted in one city, we should fly into another. It is manifest also that our Saviour Christ himself fled, as when the jews took up stones to cast at him, he hid himself and went out of the temple: and he passed through the midst of them all, and so went his way. And in the tenth chapter of john we read, that when they went about to take him, he joh. 10. 39 40. escaped out of their hands, and went his way beyond jordan: yet afterward when the time appointed, wherein he should suffer, was come, he fled not. Saint Paul also and Barnabas, Act. 14. 5. 6. as it appeareth in the fourteenth of the Acts, being at Iconium, when there was an assault made both of the Gentiles and of the jews with their rulers, to do them violence and to stone them, they being aware of it fled unto Lystra, and Derbe, cities of Lycaonia. Yet as I declared before out of the one and twenty of the Acts, at another time Paul went willingly up to jerusalem to lay down his life for the glory of God. So that if we should deny, that we might not fly at any time, we should deny the words of Christ, who biddeth us fly in time of persecution: and again if we should plainly say that they might fly, we should put no difference between the true Minister and the hireling. This therefore must we note, if so be that the people over whom he is placed, shall be in danger to be seduced by false teachers from that most true and wholesome doctrine of jesus Christ, How small a cast soever we have received of the truth, we must not give over striving, though it cost us our lives. having received as yet but a taste as it were thereof and are not grounded; he must not in any case fly and give place, no though it cost him his life: for it were a dangerous case to fly then, because that his constancy in sealing his doctrine with his blood, may wonderfully confirm the faith of his flock and draw them forward by his example, rather to die for the profession of jesus Christ, than to deny him: whereas on the contrary, if he should fly, they could not but fall from the truth, being not grounded therein, when as they see their pastor to hide himself. But when this affection & love is in the Minister to consider that he is betrothed to jesus Christ to defend his spouse and Church from his adversaries, and to bring them as it were by the hand unto the bridegoome, of which he hath so singular a care that he will never forsake them, although by earnest study he should even shorten his life, and all his Physicians in the world should tell him plainly that it will end his days if he doth not give over the same: yet (I say) when he hath such a love and affection to his people, whose souls he laboureth to feed and nourish with the word of God, that he will resign his life into the hands of God, and give over himself unto his providence, and rather to end his days with labouring and studying for his flocks sake, than by withdrawing and saving his own life to suffer them to want: then no doubt the Lord by his holy spirit shall teach him, when he may without danger to his flock, even The faithful minister flies not from his flock but by this means. with all their consents depart and save his life from the hands of his adversaries. As we see by the examples of jesus Christ and his Apostles, who sometimes fled and saved their lives: and otherwhile abode by it and suffered all things patiently. So will he teach his true and faithful Ministers, when it is good to fly, and when not. We have known many godly Ministers which have spent their time in studying and teaching their flocks, and have rather desired their salvation than their own lives. All these things observed, the Minister shall yield a joyful account unto the Lord, and stir up his people to be thankful unto the Lord, which hath showed them such mercy, as to place over them so loving and careful a Minister, which so hungereth and thirsteth after their salvation, that he esteemeth his own life less than it. The second part concerning the duty of the people to their Minister. NOw we have declared the duty of Ministers, it followeth that we show next the duty of the people unto their Ministers, which is the second part of our division: & truly this declaration of the Ministers duty doth very manifestly show the other: for if the Minister be bound to apply his study, and to exercise himself diligently in reading; and when he hath studied, to come forth and teach the people all things necessary for their salvation; and moreover must set himself a lively pattern of godly conversation for them to follow, letting no means unassaied, whereby he may beget their souls unto God, neither in life nor doctrine; but must so carefully watch over their souls, that rather than they should perish he must give his life for them: what shall the people then do unto him for his entire love and affection? The holy Ghost telleth us in these words: Obey them, and submit yourselves. So that obedience is the duty of the people to their Minister. The reason hereof is very good, seeing the case so standeth that the Minister must labour to bring them home to jesus Christ by the Gospel, which is the power of God unto salvation: if the people notwithstanding his pains will remain obstinate, to what end will his labour come? all will be in vain, the people shall not profit by it, and himself shall be grieved and molested with sorrow to see their disobedience. The people therefore must be obedient unto their Ministers which labour for their profit, which is a great grace of God who worketh all this in all creatures, when he hath given the people obedient hearts to be governed by his word, for which end he hath appointed the Ministers thereof. And as it is a grievous and the most dangerous thing to be obedient to such superiors as shall lead us out of the way into destruction, whom our Saviour Christ calleth blind guides, which together with the people fall into the pit: so it is on the contrary the greatest virtue to become obedient to the true Pastors and Ministers of the word of God. It hath been evermore the charge that the Apostles laid upon the children of God, of which thing S. Paul in his Epistle to the Philippians, as in divers other places requireth, after that he hath declared the great humility of jesus Christ, in that he became obedient unto the death of the cross, thereupon taketh occasion of his exhortation: Wherefore (my beloved) as ye have always Philip. 2. 12. obeyed me, not as in my presence only, but now much more in mine absence, so make an end of your salvation with fear and trembling. It appeareth by his words, that the Philippians to whom he wrote had been very obedient unto his ministery from that time, wherein it pleased God to touch their heart with a care of their salvation by his preaching; yea so obedient were they, that not only in his presence among them, they used great submission unto his doctrine, but much more in his absence they declared their dutifulness, in that with great eat they laboured to make it profitable by practising the same in their life and conversation: whereby it may seem that the Apostle needed not to have exhorted them unto this duty of obedience, being already so forward and prone thereunto: but we may hereby learn how needful a thing it is that the people be obedient, and that in no small measure, but so far forth as they shall be able to frame their lives according to the word of God in all points, which he preacheth unto them sincerely and purely to the feeding of their souls unto eternal life, which they can never obtain unless they become obedient to be taught and instructed at the Minister's hand by the most pure word of God, which with the operation of the holy Ghost worketh faith in the children of God, whereby they apprehend the merits of jesus Christ, and have his righteousness, obedience, and holiness imputed unto them of the free grace and mercy of God, as surely as if in their own persons they had wrought it, and so made heirs of the kingdom which Christ by his blood hath purschased for them. It is necessary that so many as desire to be saved, be obedient unto the Minister, whom God hath placed over them as his instrument to bring them to his heavenly kingdom, as before I have declared unto you. And the rather to stir them up unto a continual obedience he addeth this: Make an end of your own salvation with fear and trembling: As if he should say, Beloved brethren, as you have hitherto submitted yourselves to be reform by the most glorious Gospel of jesus Christ, and have obeyed us in the Lord to the increasing of your faith, and the assurance of your salvation: so I beseech you to continue, and even with fear and trembling make an end of your salvation: for if you should wax obstinate in the end, and become disobedient to those that labour in the Lord for your behoof, I tell you truly all your former obedience shall no whit profit you, nay your end shall be worse; be lowly therefore and reverence your Teachers in the Lord that you may with great humility, as it becometh the children of God, receive To disobey the Minister of God, is to disobey God himself and to despise his word. Philip. 2. 12. the promises. And lest the adversaries should persuade, that this your obedience and willing following of the Gospel hath come unto you of your own nature, that by that means he may draw you to disobey the Ministers of God, whom you cannot disobey but you must also despise the word and him that sent them, and so fall from all grace: I tell you therefore plainly, that it never came of yourselves, for it is God that worketh in you both the will & the deed; and that not of your desert, but of his own good pleasure. We see then that the people must obey their Minister, & give diligent heed to be taught by them the whole counsel of the Lord concerning the salvation of their souls: which thing also joh. 10. 27. our Saviour Christ doth manifest in the tenth of john: My sheep (saith he) hear my voice, and I know them, and they follow me, etc. Our Saviour Christ giveth us a notable token here to know the children of God by, and that is, If they hear his voice and follow him: for they that will not be obedient unto him are none of his, neither yet partakers of those benefits which he hath purchased for his. But peradventure some will say: It is true, that if a man will not obey the voice of jesus Christ he is not for him: but where is jesus Christ that we may hear him and obey him? O brother take heed how thou seekest such cavillations to maintain thine obstinacy, for thou canst not so shake of thy duty to thy Minister▪ but if thou confess it thy duty to be obedient unto jesus Christ, I tell thee plainly thou oughtest no less to obey the Minister in that he bringeth the message of Christ, t●ā if himself were present. For he being the very Truth itself hath said plainly on the Minister's behalf: He that heareth you heareth me: and he that despiseth you, despiseth me: and he that despiseth me. Luk. 101. 6. despiseth him that sent me. What an heinous thing were it to refuse the Minister and to be disobedient unto them, when the case standeth so that the disobeying of them is not only a contempt of Christ, but also of God the Father, who is a severe judge to be revenged of all his enemies? But they that be of the sheepfold of jesus Christ will be obedient to their shepherd, even as willingly as the sheep are. The reason hereof is drawn from the nature of sheep, which is the simplest of all creatures to shift for itself, and yet more profitable than any other cattle, when one of them is strayed out of the way, it is caught in the brambles and briars ready to be lost in every pit or hole, yea subject to a thousand dangers, and cannot help itself in the least of them: and when the shepherd hath fetched her home, how obedient is she, and glad to be guided by him for fear of falling into the like danger: so is it required of the children of God, that they be obedient as sheep; yea If he were the wisest in the world he must become as simple as a sheep. if he were the wisest or mightiest in the world, he must not take scorn to become as simple as a sheep, if he will enter into the kingdom of heaven: for before such time as the Lord by his instrument the Minister doth bring them home into the sheepfold of jesus Christ, they wander in innumerable dangers, & are no more able to deliver themselves out of them, than the silly sheep is to save herself from the wolf: but when they are brought home, than they see their infirmity, and what great need they have of a shepherd to preserve & help them out of so many perils, which tend to the destruction both of body and soul, than they gladly obey him which is careful to guide them in the way of salvation, with the most holy word of God, and to refresh their hungry souls with that heavenly food and milk. The holy Ghost saith, that they must be borne again, and that not of mortal 1. Pet. 1. 33. How we be borne anew. seed, but of the immortal seed of the word of God, who liveth and endureth for ever. And therefore it is necessary that they be obedient unto their spiritual father which hath begotten them with the word of God, that he may joyfully extend a fatherly affection towards them: which thing the Apostle S. Peter exhorteth them unto: As new borne babes desire the sincere milk of the word, that you may grow thereby. The Apostle here showeth a familiar 1. Pet. 2. 2. reason why they should be obedient, they be as new borne babes. We see that little children are not able to guide themselves, no not to feed themselves at the first, but must be guided and nourished by the help of their parents, until they be able to shift for themselves: So must the children of God be guided and nourished by the word of God, that they may grow from strength to strength, from faith to faith, till they come to a perfect We must grow from strength to strength. age in Christ. Therefore it is necessary that the people be obedient unto the Minister, to whom the Lord hath given his word to distribute unto his children, and to increase and strengthen their faith in jesus Christ. But some will say, is this given to the Ministers only? what if they teach their own devices, and not the pure word of God, and make us believe we are in an happy case, when we are in most misery, and yet desire to be directed in the true pathway unto salvation? I answer, that you must therefore try the doctrine which he bringeth by the touchstone of God's word, and see that it accord therewith: for in that the Lord giveth the understanding and interpreting of the scriptures unto the ministers, it is not without great cause that he doth it, when as he appointeth them by the power of his word, as the means without which they can do nothing, to bring together his children, yea, by the sharp sword of the word to pierce their souls and consciences to the utter slaying of sin, and with the excellent virtue of the same word to heal them again: which thing if the Ministers for their part shall not faithfully execute in such order as before I entreated of, speaking of the duty of Ministers, even that gift the Lord will so straightly call to account, that he shall bear the danger of every soul that hath perished through his default. Yet shall not the people be hereby discharged: for they must try his doctrine (as I said before) and take heed that they be not seduced; for if they be, they shall die in their own sins. If any will say that he is ignorant, truly I say, he is in a dangerous case; but if God hath showed him such mercy as to make him desirous to be instructed in the right way to salvation, let him crave knowledge at the Lords hand, never cease, but be importunate upon the Lord in craving his holy spirit, to work in him all spiritual grace, to work in him Crave knowledge of God without ceasing. true Faith: and to assure him of his salvation, all other worldly respects set aside: and let him use great diligence in hearkening to the word of God, and be obedient unto the same. Moreover, let him withdraw himself from all evil company, and frequent the company of the godly, and no doubt but the Lord will strengthen him to work his will, whereby he shall know of the doctrine, whether it be of God or not, according to the rule which our Saviour Christ giveth us to know it by, He that speaketh of himself seeketh his own glory: but he that seeketh the glory of him that sent him, the same is true: and such must we John 7. 17. 18. obey in the Lord. Now we see as it is our duty to obey the true Minister, and such as carefully watch over our souls, with the most wholesome word of God: so must we beware that we suffer not ourselves to be seduced by false teachers; and therefore we must prove their doctrine by the word of God. But last of all, if any shall preach jesus Christ sincerely and purely, having some infirmity, we must not therefore reject him, but obey him for the truth sake; and consider that we are all subject to infirmities, and that to some one more than another: and therefore it is our duty christian like to admonish him thereof; and no doubt, if he be the servant of God he will give him more strength against the same. Besides this obedience, the duty of the people toward their Minister must extend further, and they must also reverence him, and give him honour, else it is most certain that obedience cannot take place: which we may see by the example of the woman of Samaria, john. 4. who notwithstanding the great courtesy of our Saviour Christ in telling her what he was, and what he could do for her, yet would she not obey him at the first, but tell to taunting and overthwarting of him too unreverently; but when he had touched her conscience and laid open her wickedness, so that she saw plainly he was another manner of man than she took him for, than she began to reverence him, and said, O sir, I see that thou art a Prophet, and then she obeyed him, and desired to learn of him: so, before she obeyed, she conceived a reverence of him, and accounted of him as a Prophet. It is also manifest in the 2. of the Acts, when as the wonderful miracle could not bring the people to obey the Apostles, Acts. 2. yet afterward when Peter with his sharp sermon had touched their hearts in such sort that they felt the power that God had given them, they began to reverence them, and where as before they were not ashamed to say that they were drunken with new wine, now they cried out, Men and brethren what shall we do? which words do plainly declare what a reverent opinion they have conceived of them, and after that they became obedient unto them. Common experience showeth us the same, for which of you will commit your matter to any Lawyer, except you have a reverent opinion of him, that he can pleasure you, and a sure trust that he will do the best he can for the furtherance of your cause? Likewise in Physic there is no man that will commit his life into the physicians hand, unless he be first persuaded that he can by the help of God ease his grief, and that he is willing also to do what lieth in him: except (I say) a man be thus persuaded of the Physician he will not commit himself into his hands, nor yet obey those orders that he shall prescribe: so is it in this, the people must be obedient to the Minister, therefore they must reverence him, or else it is not possible that they should obey him. The Apostle S Paul doth notably amplify the honour due to the true and faithful Ministers. The Elders 1. Tim. 5. 17. The office of the Elders. that rule well (saith he) let them be had in double honour, specially they which labour in the word and doctrine, as if he should say, let those Elders which are appointed to watch and look to the manners and behaviour of the children of God, if they execute this charge faithfully, be had in double honour: but above all, let the faithful Ministers, such as labour in the word, be honoured: for why? the other are overseers of your outward behaviour, but these have an other manner of office, they watch over your souls, which tendeth to the salvation both of body and soul. Moreover, it is requisite that they also fear the Minister, or else can they in no ease reverence and honour him: for where fear is not, all honour is absent, and so consequently all duty extinguished. And this fear must not be a feigned and counterfeited fear: but when he shall come before the Minister to ask him any question, he must consider that he cometh to talk with the messenger of the Lord, whom he ought to hear as well as if the Lord himself were present. For this is most certain, where a faithful Minister is that doth Note. sincerely and purely preach the word, it is all one as if the Lord himself dwelled personally among us: and his own self hath verified the same, saying: He that heareth you, heareth Luk. 10. 16. me. And therefore it behoveth us to give a proof of our fear, love and obedience towards the Lord, by receiving his word with such fear and reverence as beseemeth his subjects, although the same proceed out of a mortal man's mouth. It is a common thing among us, the Ambassador of a Prince is received with great honour & reverence, yea his message is to be received as undoubtedly, as if the King were present himself, yea they that shall despise his authority shall be as heinously accounted of, as if they resisted and rebelled An example of receiving an earthly Ambassador. against the Kings own person: And shall the Ambassadors of the living God, who is King of all Kings, be received less worthily than the other, whose authority is both greater and the message weightier? Truly whosoever shall take scorn to yield this duty of fear and reverence unto the Minister, let him be assured that he scorneth not him, but the Lord that sent him. But some will object: what shall we make a God of our Minister, and is he so to be feared as you say? I answer thee, that I mean nothing less, nay I hold him accursed that shall challenge such dignity unto himself. But this fear must ye yield not to the person, but to his office which is by the word of God, to remit your sins, and to give you assurance that they are washed away by the blood of Christ, if you be truly penitent for them; and that you are made heirs of the kingdom of heaven, whereof you need not to doubt. On the contrary, if you be not penitent, by his office he hath authority to bind sins here on earth justly to everlasting condemnation, which the unpenitent may be as sure to suffer as they see the light of the day: fear him therefore (I say) not as he is a man, but as the Minister of God. With what a reverend fear did the Galathians receive Paul? Galath. 4. 14. his own self doth report, that they received him as an Angel of God, yea more than so, they received him as jesus Christ himself. And that was not for the excellency of his person, which he testifieth was simple, base, vile: and to all the world contemptible, yea and subject to all infirmities: but they received him with such fear and reverence for that excellent message which he brought unto them, for those glad tidings which he published among them, and for that he was a Minister of the Gospel of jesus Christ, which is the power of God to save all the believers. Thus reverently must all God's children fear their Minister, even for the worthiness of his office and ministry: for if they should not fear him, they could not in any case obey the word, when he doth sharply reprove them for their sins: but even as a light wife so long as her husband pleaseth her, so long and no longer will she be obedient unto him; for if he show a sharp countenance of very love to drive her from some lewd conditions, then will she begin to scorn, The people ought to fear the authority given by God. to fret and chafe, and in stead of obeying him, she will deadly hate him and despise him: so is it with the people, if they stand not in fear of the authority which God hath given him, they will obey him no longer than he preacheth pleasant things: for when he shall touch their consciences with threatening the judgements of God against their sin, then can they not abide him, but harden their hearts not against him, but against the Lord which hath sent him, and so fall away to their utter destruction: the children of God must therefore fear their Minister, and be obedient to the word of truth which he bringeth unto them. When the people are come thus far, that they will willingly obey the Minister, and that with fear and reverence submit themselves to be guided by the pure word of God, they must show further their dutifulness towards him, and must also be ready to do for him whatsoever lieth in their power: which thing S. Paul earnestly desireth of the Thessalonians: We beseech you brethren, that ye acknowledge them which labour among you, and are 1. Thess. 5. 12. 13. over you in the Lord, and admonish you, that you have them in singular love for their works sake. Where the holy Ghost showeth a reason why they should acknowledge their Ministers which carefully & faithfully do execute their office, which is for their works sake; & his exhortation is in effect thus much: Brethren, this one thing do I heartily crave at your hands, that you be not so oblivious as to forget those which labour among you in the Lord, and are by his appointment even of great mercy towards you, placed over you to the end they may admonish you of your sins, and to stir you up by the word of God to a more zeal of the glory of God, and to walk more circumspectly before him: I beseech you (I say) be not forgetful of them, but have them in a singular love; yea let nothing be dearer unto you than such, for this work sake which they have taken in hand; for I tell you truly there is no labour under the Sun so profitable unto you as this, which A thousand worlds not comparable to the treasure of the faithful. bringeth not store of corruptible silver and gold, not large kingdoms and empires of this world which shall perish and come to an end: but this profit cometh of their labour, even the salvation of your souls, such a treasure as all the world, no not a thousand worlds are comparable unto it: for this cause love them. Besides this, it is their duty also to provide for him all things necessary, for that he may have to supply his want at their hands, as we may by divers places of the Scripture prove: Galath. 6. 6. In the 6. to the Galathians the Apostle giveth this commandment: Let him that is taught in the word make him that hath taught him partaker of all his goods. The reason is very good: if the schoolmaster taketh pains in teaching, the scholars owe to him other necessaries. Such is the subtlety of Satan, which rageth and stormeth at the Gospel of jesus Christ, the reaching whereof he seeth is the decaying of his kingdom, when as by no other means he can overthrow the same, yet doth he mightily heave at it by drawing the people's hearts from nourishing and maintaining the Preachers thereof, that they being oppressed with penury, might be constrained to forsake their ministery. So that it is no marvel though the Apostle giveth so strait a charge thereof, seeing so great danger might ensue. If they sow unto you spiritual things, is it a great thing if they reap of you carnal things? If the Ministers 1. Cor. 9 11. give unto the people gold, is it much for them to give chaff again? yet there is a greater difference between that, that the Minister distributeth among the people, & that which he receiveth of them, than is between gold and chaff. For he giveth unto them by the preaching of the word the kingdom of heaven: what treasure may be compared unto it? and will not they give him of their worldly commodities to maintain his living? Truly it were a token of too too much infidelity, and a manifest argument that we are not Christians, but very Heathen, if we should refuse to nourish the Minister that laboureth for our profit. It is manifest in the law that the Priests which waited on the Altar, lived of the Deut. 18. Altar: Even so hath the Lord appointed that they which preach the Gospel should live of the Gospel. Natural reason teacheth us this, and yet is it written in the Scripture also, that no man goeth on warfare at any time of his own cost, for the soldier receiveth his stipend. 1. Cor. 9 14. Ves 7. Neither doth any manplant a vineyard, and eateth not of the fruit thereof, for to that end doth he plant it, because he would enjoy the fruit. And again, No man keepeth a flock and eateth not of the milk thereof. But if the case standeth so in earthly matters, that every man enjoyeth the fruit of his labour, and is maintained by the same; how much more ought the Ministers and Pastors live of their flock, to whom they are so profitable, and for whose sake they take such pains? If therefore you will have such an one placed over you, that shall refuse no pains in studying night and day, in preaching the word in season and out of season, in exhorting and trying all means to do you good; and that shall love you so tenderly that his own life shall not be dear unto him for your sake: you must know it is your duty to provide all things necessary for him, for you must not make him your slave, but you must so minister unto him, that he may give himself wholly unto the faithful doing of his duty, that he may not be drawn away with other cares from the same. If the Lord hath commanded not to mousell the mouth of the ox that treadeth out the corxe, much Deut. 25. 4. Matth. 10. 10. less to withhold the Minister from things necessary to preserve his life. The labourer is worthy of his wages. How wonderfully forward were the Galathians in fulfilling of this duty, when as they would not have refused to pull out their eyes, if it had been possible, Galath. 4. 15. and have given them to the Apostle? Which words although they be of supererogation, yet do they express such love and readiness in administering of their worldly commodities, that they would have plucked out their own eyes and given them unto him also, if by that means they might have pleasured him. Truly there is good cause why they should thus love and provide for their Minister which laboureth faithfully: for if the child cannot recompense the pains & kindness of his parents in bringing him into this world, and providing things necessary for his education; neither the scholar the pains of his master, which hath garnished his breast with wisdom and knowledge: much less can the child of God recompense his spiritual father who hath begotten him unto the Lord. Refuse not them to bestow part of thy worldly commodities upon him, that hath brought Without this heavenly treasure we are more miserable than brute beasts. thee such heavenly treasure, without the which thy estate were more miserable than the condition of brute beasts. But because it may seem very much to the worldly minded man, who respecteth nothing but temporal things, to think that he must be so liberal toward his Minister, as to provide him all things that he hath need of (although the children of God which are already called, and have tasted how sweet the Lord hath been to them by the Ministers means, whom the Lord hath used as an instrument to bring them home, will not think it much to do their duty, & that very liberally in providing for their Pastor) you shall understand in what sort you ought to provide for him. First, you must see that he hath sufficient for to find himself and his family necessary food and apparel for their bodies. Secondly, you must give him wherewith to keep hospitality, that he may be able honestly and decently to entertain strangers which come unto him to ask his counsel in matters of conscience concerning their faith and salvation. Thirdly, you must provide him books for his study, and all such as may enrich his knowledge, whereby he may the better he able to answer and help all their doubts which come to him. Thus must you provide for him that he may not be troubled with any cares that may with draw him or hinder him in doing of his duty. And whereas the Apostle saith, make him partaker of all your goods, it is nothing less meant than that your goods should be at his pleasure, or that you should make him abound in superfluity, wherewith he should be filled until he burst as they say, there is no such thing, but to provide for him for those causes aforesaid. here may they ask a question, whether they ought to pay tithe unto such Ministers as bewicked livers, because we have spoken only of the duty which they owe unto the true Ministers and faithful labourers in the Lord's business. You shall therefore understand, though he be a wicked liver, if he teach true doctrine, hold nothing back from him, but let him have his duty, that if it shall please the Lord to convert him from his wickedness, he may love you the more dearly, and have the more care over you: but if he teach false doctrine, not the word of God purely, but his own brains, yet because you have a conscience of disturbing the common weal, and seek rather peace than trouble, let him have his duty, that your diligence in doing your duty may move him to a more care of his; or else if the Lord doth not give him that grace, yet thereby shall you leave a testimony in his conscience to his condemnation. Moreover where any such Ministers be placed over Note. the people, as the wicked livers, false teachers, or dumb dogs, it is most certain that the Lord hath set them even to plague the people for their sins. Last of all, the people must pray continually both for themselves and for their Minister, The people must pray continually for themselves and their Minister. Coloss. 4. 3. 4. that the Lord may bestow upon him the perfect gifts of prophesying, and upon us obedient hearts to the word, that the Lord may be glorified in our life and conversation, which thing S. Paul desireth in his Epistles, as in the 4. Chapter to the Colossians, Continue (saith he) i● prayer, and watch in the same with thanksgiving. Pray also for us, that God may open unto us the door of utterance, to speak the mystery of Christ, that I may utter it as becometh me to speak. The like thing doth he require in the 6. to the Ephesians. In both which places the Apostle noteth how needful a thing it is for the people to pray not only for themselves, but for their Minister also, for that the Lord God giveth his gifts to none but The Lord giveth his gifts to none but they which call faithfully on him. 2. Thes. 3. 1, 2. them which faithfully call upon him, and continually crave the same at his hand. It behoveth the people therefore to pray for their Minister, that the Lord will power upon him the abundance of his spirit, which may open unto him the mysteries of his most holy word, that he may be able to teach them all the counsel of the Lord. In the second Epistle to the Thessalonians and 3. Chapter he useth these words, Furthermore brethren, pray for us, that the word of the Lord may have free passage, and be glorified even as it is with you, and that we may be delivered from unreasonable and evil men, for all men have not faith. Here doth Few men have true faith. the Apostle give charge also that the congregation do pray for the flourishing of the Gospel, and the faithful Ministers thereof, that the word might so much be preached, and the Church of Christ thereby increased, he willeth them to pray for the quiet estate of the Ministers, that the Lord would deliver them out of the hands of their adversaries, which seek not so much the destruction of the Ministers, but the overthrow of the Gospel, because they have not faith to become partakers of the promises thereof, which is only the gift of All men can not be saved, and therefore all cannot have faith. God unto his children which shall be saved: for if that all men should be saved, all should have faith, but because all cannot be saved, all cannot have faith. Then we see a notable mean to attain those things which are profitable for us, even by prayer. If therefore you desire such a Pastor as shall love you, and you him again, pray unto the Lord for such a one. If you would have him able to teach you, and yourselves made obedient to his doctrine, pray heartily. If you would have him long, pray unto the Lord to continue him among you, and to give him favour in the eyes of the Magistrates, & to defend him from all wicked adversaries, that ye may live peaceably together, and be builded up into a strong faith by the word of God without any perturbation. Now as it is the duty of the Of a strong faith. whole congregation generally to pray together with one consent both for themselves, their Minister, Prince, Magistrates, and all other people: so it is every man's duty particularly at home at his own house to pray for them, and that not once or twice, now and then, very seldom, but daily, yea continually. Thus shall both the Minister and the people do their duty to their wonderful comfort, and glory. The third part concerning the fruits that come of the well doing of these duties, both to the Minister and the people. THese duties thus performed bring wonderful commodity: And first of all, if the Minister do his duty in preaching, exhorting, living, praying, and watching over his flock with that care of the glory of God, and that desire of the salvation of his people that he ought, this profit shall he have; The Lord will bless his labour, and he shall make an acceptable and joyful account, and this which far passeth all the rest, he shall save his own soul, and because he hath been a faithful servant over a little, the Lord will make him his governor over a great deal even in his kingdom of blessedness. Luk. 19 17. If the people do their duty unto the Minister in obeying, reverencing him, fearing him, loving and providing all things for him, and last of all in praying faithfully for him, they shall make him a glad man, and stir him up with great joy to do for them all that be can, and even in great afflictions the remembrance of their dutifulness and constant faith shall minister abundance of consolation, that he shall be forced to say with the Apostle Paul, What 1. Thess. 3. 9 thanks can we recompense to God again for you, for all the joy wherewith we rejoice before the Lord for your sake? Thus shall they fill him with joy, and so win his heart, that he had a thousand lives, he would gladly give them for their sakes to do them good; and moreover, the Lord will bless him in great measure for their sake, with knowledge, that he may be the more profitable unto them, and in the end their souls shall be saved, which is an unspeakable treasure far passing all other things. Moreover, though the people do not their duty, but become obstinate, and storm and rage against the faithful Minister which hath a care over them, so that they do grieve his heart through their disobedience, yet if he do his duty in reading, preaching, and other points which I have already declared, he shall notwithstanding save his own soul, and also if the will of God be so, he shall by his diligence win them; if not, he must be contented to submit himself and his doing to the will of the Lord, and know the word of God shall have his effect even to make them inexcusable at the dreadful day, whereby the Lord shall be as greatly glorified as if they were saved. Again, if the people do their duty faithfully in the Lord towards their Minister being The duty of the people that hath a wicked Minister. either a wicked liver, or not so zealous and true a teacher as he ought to be, either the Lord will remove him and place over them a faithful shepherd, or convert him, and bring him to do his duty more carefully, or else stir up other helps for them. So their souls shall be saved and he shall perish. The fourth part of the danger for not doing these duties faithfully. NOw we have seen the great fruits that come of well doing these duties both to the Minister and the people, we may thereby see what danger ensueth of the contrary, The blessing of a faithful Minister. that is, not of doing them. For whereas if the Ministers do their duty faithfully, the Lord will bless their labours, so that their account may be acceptable, and their souls, saved: so on the contrary, if they do not their duty truly, as they ought, and seek the glory of God by their doings, the Lord hath pronounced by the mouth of his Prophet Malachy, Mala. 2 that he will bring a curse upon them, and will curse their blessings, he will corrupt their seed, and cast dung in their faces. Thus will the Lord deal with such unfaithful servants, that nothing shall prosper, but even their very seed shall be corrupt, and he shall be called to a strait account, and he shall bear the burden not only of his own sins, but of all the sins of the people, and every soul that hath perished through his negligence shall be laid to his charge, and so shall he become a notable Devil in hell there to be tormented with everlasting and untolerable pain. Finally, if the people do not their duty unto the Minister, they shall make him full of grief and sorrow marvelously troubled in spirit, nothing joyful The careless Pastor shall become a notable devil in hell. in his calling, but always mourning: and moreover the Lord will harden the people's heart, that the word shall not be profitable unto them, but even as S. Paul testifieth a ●auor of death unto death, and in the end they shall be rewarded in hell fire which shall never be quenched, nor the worm shall never die, but there shall be weeping and gnashing of teeth. Thus have we learned first how necessary a thing it is to have Ministers in the Church of God, because without them the people should be as sheep without a shepherd, ready to be devoured of their adversary the devil: secondly, that the Lord hath appointed them to this use, by them to call together the number of them that shall be saved by the preaching of the word, wherewith he hath given them power to open heaven to all believers, and to give as good assurance of their salvation by the word, as if jesus Christ himself were present to certify the same; and on the contrary to shut out all the unpenitent from They that cannot believe the preacher, shall not believe though one should come from heaven, or from the dead, etc. the kingdom of heaven, and to bind them over to everlasting woe, which they shall be so sure of as they see the light that shineth in the day. And therefore it behoveth all such as desire to be saved to learn the way to salvation of them, and to hearken unto them, for because the Lord hath appointed no other means in the world for to attain to the knowledge thereof, and hath said plainly, that whosoever will not believe the truth at their hands shall not believe though one should come from heaven to tell them who shall be saved, and another from hell to tell them who are damned. We have also heard that when the Lord determineth to beget souls, he appointeth spiritual father's fit and able for that purpose, by reason that he giveth them gifts for the accomplishing of that business: and herewithal we have learned what is the duty of these spiritual fathers or Ministers, which we find to consist in four principal points. 1. He must read and study the word of God diligently, that he may be able to teach and instruct his people. 2. When he hath studied he must come forth and deliver wholesome doctrine, that their souls may be refreshed; for therefore must he study to have knowledge for them, and sing to himself and his muses, not filling himself so full of knowledge, till he become as a tun that will give no sound, but he must keep knowledge not Some learned men be like tons, that are so full they can give no sound. only in his heart, but also in his lips; for the Minister must be the mouth of the Lord, from whence God's people must know the will and counsel of God: also he must observe the true order of teaching, that is, to build upon the true foundation jesus Christ: for he that buildeth upon any other foundation is an Antichrist, and not the Minister of God, but the messenger of Satan. Moreover, he must by all means prick forward the godly to increase in godliness, beat down the obstinate and hard-hearted with the terrible judgements of God, and after to raise up th● penitent with the sweet promises of the Gospel: the which he must do not only openly in the pulpit among the congregation, but privately also in every house, because that general doctrine doth not drive the people to such a consideration of their estate, as when they are particularly admonished of their sins, & exhorted to repent for them. Thus must the Minister labour to make his doctrine profitable, and that continually, supposing it not sufficient to be done now and then, but he must do it in season and out of season, omitting no opportunity wherein the Lord may call home some into the Church of Christ: and that God may the rather vouchsafe to bless his ministry, he must pray continually for himself and his people both openly and privately, & be very circumspect in administering the Sacraments. 3. He must live a godly life, and set himself as example for his flock to follow: and so much the rather ought he to look more nearly to all his ways, because the adversaries, if any thing be otherwise than well with the Ministers, will straightway with open mouth blaspheme the Gospel, which is most pure and unreprovable: whereas if they have nothing whereof to accuse the Minister, neither can they blame the word which they only heave at to overthrow it if it were possible, taking occasion by the Minister to blame the word. For an other cause also must he live unreprovable, and that is, because he must watch over the souls of other, which charge he cannot perform, except he be able to watch over his own. Thirdly in this respect, that his election may be surely known unto himself, least in preaching of A man may preach to other, and be a reprobate himself. the election unto other he be a reprobate himself. So that when he threateneth the judgements of God against other, he shall condemn himself, and when he raiseth up the penitent with the promises, he himself shall fall into the hole of his own condemnation, and no man shall be able to comfort him, 4. Last of all, he must ●●●●e his flock so dearly that he must give his life for them. But because it were contrary to the words of our Saviour Christ to say he might not fly at any time; and on the other side if we say he may fly, we should put no difference between the true Ministers and the hirelings; we have heard that the Lord will teach his faithful Ministers by his holy spirit, when it is good to fly, and when not. Thus much have we learned concerning the duty of Ministers. In the second part we have heard the duty of the people towards their Ministers, which 2 we have learned to consist, first in obedience, because it were altogether in vain, and an unprofitable labour for the Minister to teach the people if they should not be obedient unto his doctrine; and also because it is impossible for any to be saved that will not be obedient unto the word of God, besides which the Lord hath appointed no means for man to attain unto the knowledge of salvation, and therefore hath he given it unto his Ministers to be preached sincerely and purely unto his people. And here we learn by the way that the people must beware that they be not seduced with false doctrine and man's invention: therefore they must prove the doctrine to accord with the word of God, and then be obedient unto it. Secondly, besides obedience we have learned that they must also reverence him, because they cannot obey his doctrine, except they have a reverent opinion of him, as we see by the woman of Samaria, and the people that S. Peter converted. Thirdly, it is requisite that they fear him, for where fear is not, there honour and reverence must needs be absent. And thus have we heard that they ought to fear him, not in respect of his person, but for his office sake; not as he is a man, but in that he is the messenger and Minister of God. Fourthly, they must love him and that unfeignedly with all their heart, being ready to help him in all distresses Fiftly, they must provide for him that he may have to maintain himself and his family, to entertain strangers and buy him books, that he may not with any worldly care be drawn from doing of his duty. Sixtly, they must pray for him continually, and for themselves also, that he may be able to teach, and they to receive the word profitably. 3 These duties being well performed bringeth this commodity: The Minister's labour 3 shall be profitable, his account acceptable, and his soul saved. The people shall make their minister joyful and loving unto them, willing to labour for their profit, and in the end they shall reign together in the kingdom of heaven. Also if the Minister doth his duty faithfully, though the people do not their, yet he shall save his soul. Likewise if the people do their duty, and not the Minister, the Lord will so provide that they shall enjoy eternal felicity. 4 Last of all, if these duties be not performed, we have learned how great dangers they 4 are in that neglect the same, if the Minister his labour shall be cursed, he shall be called to a straight account, and shall answer for every soul that hath perished, and so become a devil in hell for ever. If the people do not their duty, they shall grieve their Pastor, make him unprofitable, and in the end be tormented in utter darkness for ever. The Lord of all power deal mercifully with us for his dear Son jesus Christ's sake, and grant such grace both unto the Ministers of his word, that they may carefully do their duties with that fear of his name, that reverence of his Majesty, that zeal of his glory, and that desire of the salvation of his people that they ought: and that the people may so obediently and willingly receive thy word and Ministers thereof, as shall be most for thy glory and the profit of their souls: that after this life ended, we may dwell together in thy kingdom of glory with thy Son our Lord and Saviour jesus Christ, to whom with thee and the holy Ghost, three persons and one true and most wise God, be all honour and glory for ever. Amen. OF THE CONFESSION OF SINS. THE FIFTEENTH SERMON. Proverbs 28. vers. 13. He that hideth his sins shall not prosper: but he that confesseth and forsaketh them, shall have mercy. THere are two parts of this verse: Hiding of sins with punishments, and Confessing with mercy. It is not my manner to restrain a precept general, but according to circumstances to speak of general things generally. Here both the sin of hiding sins is taught to be avoided, and the virtue of confessing sins to be practised. A matter not observed: for error hath been much spoken against, but truth not so thoroughly taught, which is the cause of the small proceeding of the Gospel. Example in Consubstantiation and Transubstantiation in the Sacrament, where the true manner of Christ's presence is not known, because it hath not been taught as it should. Example in superstitious holidays, the breakneck of the Lords Sabbaths, men now not sparing to work on the Lord's day also, because they have not been taught to sanctify it. Example of Lent fast, wherein the abuse of fasting having been checked, and the manner of right fasting so little opened, it is come to pass that men know not how truly to fast. Example of the butcherly discipline once entered, the truth of discipline not being spoken of, it maketh men think that now to speak of it, is to make every one a Pope in his own parish. So likewise of Ear confession, the gross abuses whereof having been reproved, but the right use of confession passed over untaught, men care not to confess either to God or men: and if they do either, it is rather upon the commandments of men, than upon the consideration of judgement and mercies. Whereby also all conference and examination is taken from the Minister, to whom examination is not to be denied, though all things be not to be disclosed. And again, acknowledging of sins and private and public reconciliation have utterly ceased. My brethren, teach the truth, teach the truth: for by want hereof it is come to pass, that This Sermon was preached in the assemble of many learned Divines. first the peace of men's consciences is not provided for: secondly, our win are not so great as our lose: thirdly, God is not glorified. The peace of conscience is not looked unto: for when thou knowest what thou shouldest not do, thy conscience strait accuseth thee for doing the evil thou shouldest not: but because thou art not taught the good thou shouldest do, thou canst not pursue after it with comfort. Our losses have been greater than our win, because the good of men hath not been provided for by building them up. For though they hear sins spoken against, yet seeing godliness and religion to decay, the Lords day not being celebrated with reverence, men not prepared for the receiving of the holy Sacrament, never fasting, never confessing, etc. yet the weak are not stayed or drawn on, but fall away: the adversaries mouth is not stopped, but set wide open, because truth is not enough spoken of and practised. God is not glorified: for they who are won, are not so truly won, but become hypocrites: and many are not won at all, because the truth is not fully delivered: for hearing some things spoken against, they are led to contrary heresies, by reason they were not grounded in the truth, which teacheth itself and errors also, as good showeth evil and itself also. We must then teach, love, and practise good things: as we must reprove, hate, and not do that which is evil. Which manner of teaching, because it hath not been in use, we cannot now get credit to, people's minds being enured with other kind of teaching. Confession is either private, or public: Private first unto the Lord, secondly unto men: first, for our own sins: secondly, for the sins of others. Public, first unto God with men, and before men: secondly, unto God and unto men. That which cannot be done publicly must be done privately. And if ever public exercise be done with fruit, the private must prepare thee for it, as reading, fasting, prayer, conference, admonishing and rebuking thyself. And without confession privately, we will never confess publicly. Confession to God is never to be omitted, nor to men, when the occasion is necessary. Though carnal men of all sorts think it is an easy thing to confess to God: yet if we consider how hardly we are drawn to confess to men, we may thereby know how loath we are truly to confess unto God: which appeareth both in the unregenerate and the regenerate. As Adam for example, who was ashamed of the nakedness of his body: but when he looked at his soul he pleaded not guilty, but went about to derive his sin to the woman, and the woman to the Serpent. Every one will say he is a sinner; but who will speak wherein he hath sinned, or acknowledge it when he is charged withal? yea a miserable sort of excuses will be pleaded; for all are graven out of Adam. The regenerate also are willing to confess, for all are borne again but in measure as infants for a great while more carnal than spiritual: so much as we are failing from God's image, so much ready are we to be deceived and to cover sins. So Abraham and David being patterns of God's mercy, are also patterns of our weakness. Abraham in denying Sarah to be his wife both to Pharaoh and to Abimel●ch: David's confession not found at the first: the sin was left of him, yet he had not repent; sin was past, but grace not come: his heart was hard until the Prophet had been with him, as Psal. 32. which is a Psalm of forgiveness of sins, notwithstanding he there showeth the hypocrisy of their heart: for being in great affliction, as a bladder dried up, he could not come then to confess his sin. This is general: job. 33. 9 I am clean, I am innocent. And marvel not that men are unwilling to confess, for confession presupposeth accusation: and who will accuse himself by name, except he be moved by grace, or be frantic? Yea being accused, whose natures will yield, seeing what grief, what sorrow, what shame, what humility must needs follow? For sin is grievous, God is glorious, the law is holy. It is hard to be covered, punishment is fearful, a precious price is rejected; and who will see the judgements of God, by condemning themselves, and will not be ready to despair? Naturally therefore confess we cannot. Thou having done sin, wouldst not now do it: but where is grace to love God? how hard a thing then to confess where God giveth not grace? We must begin with ourselves. I have marveled at many who could weep bitterly for other men's sins, but could not shed a tear for their own: but when thou hast felt the smart of sin in thyself, then canst thou rightly acknowledge the sins of others: then art thou come to some good measure of this grace: And being escaped, with the Prophet Ezech. 9 thou mayest fall down upon thy face and cry and say: Ah Lord, wilt thou destroy all the residue of Israel, in pouring out thy wrath upon jerusalem? Having confessed mine own sin, then must I look unto others; and to God's judgements against others, and so upon mercies showed to others, that I may learn to prevent and remove judgements, and to obtain and continue mercy by confession. And though we have no Nehemiahs' to confess publicly, Nehem. 9 yet let some stand in the gap privately to pray for the people, that the people also may pray for us; and every one must so much more lament as his calling requires. Whose sins thou hast not acknowledged, thou art partaker of them; and if thou admonish not, and do what thou canst with thy kinsfolks and friends to recover them, thou canst not clear thyself of being guilty of their iniquity: but if thou be grieved, and confessest and prayest privately for the sins of thy brother, then mayest thou avoid vainglory in the public. True it is we may use private means and yet neglect the public, but we must read humbly with the Eunuch, and pray with feeling, that the prayers of others in public may be profitable; and feeling wants in the private means, we must desire the help of the public. Public confession unto God with men and before men is, when generally general sins are confessed, or some particular sins as before the Sacraments. Thankfulness can never be received except confession of unworthiness go before: and therefore prayers usually begin with confession of sins and judgements; yet many abstain and care not to come to the confession of their sins: but they must know that the Ministers mouth is to confess their sins. When the Church hath offended against God, than all must confess, Leuit. 18. Dan. 9 Esra. 9 No one thing is more pleasant to God than confession, nothing more displeasing than hiding: nothing more public, the more acceptable. But herein is required judgement and affection, for they do not only offend who confess not, but also such as will confess general sins and not particular, in seeing wherein and after what manner they have sinned: therefore a beadroll of the number and greatness of their sins would be made, and so fashion and hypocrisy would be avoided. Labour then to see thy sin in time of confession, and say, Lord move the heart of the Minister and people to confess my sin when I look into it. Fault is not only in judgement, but in affection also: for if a man come to confess unto the Minister he will hang down his head, though but two or three be present: but care not how publicly thou do it. We must be touched otherwise then when we sing Psalms, there must be reverence in bowing of the knees, for thou must give thy body and thy heart also. The Publican needeth not to be taught to cast down his eyes, for the humble heart will bring down thy look. Again, we must give good example in our outward gesture to provoke others to come reverently before the Lord. If confession be thus acceptable, then when we are to receive more grace, we must be more humbled in acknowledging our sins; and that we may do it as we ought, we must labour for a deeper sight of our unworthiness by our sins. The way to obtain mercy is, as soon as we see our sins to acknowledge them. I acknowledged my sin, and then thou forgavest the punishment of my sin, not my sin only. The debtor loveth much that hath much forgiven him, because he sorrowed much. The prodigal son returning after much sorrow and humble confession, found much kindness. Though we have been unkind children, is there more love in a natural man than in the Lord? In natural fathers and masters when their servants and children confess, anger ceaseth; is not this from the Lord; and will not he show favour unto us? Doth God give thee this charge, that if thy brother repent seventy times seven times, thou shouldest forgive him? doth he persuade him truly confessing that he will forgive him? and shall not then the Lord be merciful unto thee if thou confess; in giving thee remission of thy sins, and sanctification from thy sins? Yea God is more merciful than man, when man truly confesseth. We are to pray that the ministry may be recovered, that the Ministers being humbled the people may also join with them. Another kind is to confess to men and not only unto God, otherwise it is hypocrisy; as it is, though we confess to men and not to God. We must confess to men when we owe some duty, or when we are to receive a benefit by them. We owe them duty when we are admonished: secondly, when we have offended them. They that use good means, and come by authority, we must confess unto them, Mat. 18. Where there must be a yielding or a proceeding with farther process, Luk. 17. It is required that a man should acknowledge or he cannot have forgiveness. Where men offending are admonished; I will confess, say they, unto God, not unto you: when as the Lord requireth that it should first be done unto men: First reconcile thyself to thy brother, then unto God. We offend our brethren when we injury them: secondly, when we are authors or counsellors of them unto evil: or thirdly, when we give them evil example. Whether we have injured them in their bodies, goods, or good name. Leuit. 6. 4. the same day the sacrifice was to be offered, the same day must satisfaction be made. And where judgement is threatened, men refusing to satisfy the parties, God will not forgive, who is also offended: for God requireth confession, and man satisfaction. Many have charged others to do evil, and have wrought evil with others, the one being humbled, the other will not be persuaded it is so: but having hurt them in their souls, though by confession we cannot recover them, yet we must shame ourselves unto them, that they may have the cause of sin upon themselves. If thinking of these things in our studies, yet if we practise them not, our prayers will not be acceptable. We are to receive benefit when we would have advise from them, or would be comforted of them: and we would have advise when we are tempted unto sin, or accused in our consciences for sin. Though men cannot accuse us, yet there are many times special sins that we cannot get peace with God for, or power to overcome them: these must be confessed to men, that we may get strength in wisdom, jam. 5. Where I take acknowledging to be more than confession: for a man cannot acknowledge a thing but he must needs confess it; but he may confess, and yet not acknowledge. And there the Apostle speaketh of recovering one from sin when they are tempted, as the whole scope of the place showeth. In accusation the Devil will lay sin to our charge, and the conscience is feared both in reason and affection: then there must be recourse to our friends. Experience woeful enough will witness this, some for light matters have hanged themselves, who if they had opened their griefs might have been recovered, as some have been, whose throats have been ripped, and others who have been found lying in the waters. God hath appointed a communion of Saints, and if we will not partake of their counsel we may be brought down for not disclosing as others have been. There is another higher sight of divinity and better faith of godliness, when there is grief for sin; or for temptation to a sin; or thirdly, for lying in sin and not getting out of it, and also for being provoked to gross sins. Many men lying in a sin when neither by praying, nor fasting, nor hearing, nor otherwise they can get out of it, they must seek for strength at others, and desire their prayers. The Papists will have us bound to the Ministers: S. james more large. To come out of sin is the best way to shame ourselves and acknowledge it; and this means used plainly will drive Satan away for coming near us. The temptations are many times strange thoughts, to blaspheme God, and injury highly whom most we love, and many such like things. The family of love had these temptations, and many others who have been given over grossly, because fight with an evil conscience, they did not use the means of getting out. And these are laid upon men for corrections for things past, for remedies for things to come to pass, and for provocations unto prayer. No remedy is so great as to disclose them to thy friend who loveth thee, and will pray with thee. Choice must be used of those in whom we will disclose, especially of a spiritual father must our choice be, spiritual for discerning well of the temptation, and for wisdom in prescribing a remedy. Not those who say it is fond, lessening the sin which should be weighed as it is, that the just proportion of God's judgement may be seen, neither to those that shall aggravate it, lest they terrify thee too much. When sin fighteth, than learning will not so much prevail, Satan is such a subtle Sophister. A father he must be, a brother, a sister, a righteous man, as S. james saith, who must have the affection of a father for compassion, taciturnity, and not upbraiding: Compassion, that the heart may bleed as of a tender father and mother, that though the sin be not ours, yet we may have a fellow feeling; for the merciful is blessed which followeth the poor in spirit: Taciturnity, that the sin being close, it may never go further than the cause is. Upbraiding is such a thing as it feareth many, because it is the property of worldly men to keep men under by that means, but these fathers may not do it. Though it be true that many meeting such a father, they will not use him as a father; which appalleth the spirit of a good father, who if in wisdom he shall but touch any thing that may be thought to be disclosed, he is thought to do it to upbraid them. FINIS. THE SIXTEENTH SERMON. Galath. 6. vers. 14. 15. Be it far from me that I should rejoice, but in the cross of our Lord jesus Christ; whereby the world is crucified unto me, and I unto the world. For in Christ jesus neither circumcision availeth any thing, nor uncircumsion, but a new creature. Having finished in a late Treatise the doctrine of the true observation of the Sabbath, as a furtherance to nourish religion in them that are already called, we now have purposed considering the small proceeding in Christian profession, which ought to be found in this ripeness of the Gospel more glorious and abundant, to entreat of such matter, as being most agreeable to them that as yet have not tasted how sweet Christ is and his Gospel, & very profitable for our senseless▪ age wherein Christ is almost utterly forsaken, may breed some love of religion, and begin at the least some care of our profession in us. And to deliver you from further suspense of mind and musing with yourselves what this thing should be, it is the comfortable doctrine of Christ crucified, and joyful tidings of the passion of Christ: whereof, because I know none that have gone with a through stitch in this matter, but either, if they wrote sound, they did it more sparingly than so excellent an argument doth deserve; or if any have laboured more largely, they have done it more corruptly, than the history of the Gospel will permit them: by the grace of God I have purposed, and by the blessing of God I shall perform, to write of this matter more at large. Now for a preface or preparation hereunto, we have made choice of that holy protestation of Paul, Galath, 6. 14. But be it far from me that I should rejoice, but in the cross of our Lord jesus Christ, whereby the world is crucified unto me, and I unto the world, 15. For in Christ jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature. 16. And as many as walk according to this rule, peace shall be upon them, and mercy, and upon the Israel of God. The Apostle having written against such corrupt teachers and false Prophets, as, after he had preached the liberty of the Gospel, laboured to bring in again the politic government of the jewish ceremonies, and to intermingle the beggarly rudiments of the law with the glorious profession of the Gospel; and having declared already, that the firm faith of Christians needeth not the painted pomp of ceremonies, showeth in the two verses immediately going before these, that these false Apostles and bold Doctors of circumcision kept no good course, both for that they sought to avoid trouble and persecution, because being a menstruous people and monstrous company of Christians and jews, they might be safe on both sides and hurt of neither part; as also for that they carnally sought their own glory, credit and estimation, by boasting themselves of the solemn troop and notable number of disciples, whom they schooled and trained after them in their profession. Now in this place Paul opposing his sincere ministery to their carnal gospelling, and the pure faith of Christians to the impure relics of the jews, saith with a bold emphasis and godly protestation: But be it far from me, that I should rejoice, but in the cross of our Lord jesus Christ, etc. As if he should say, God forbid that I should rejoice in any thing saving in this, that I know by the cross of Christ the forgiveness of my sins, that his righteousness is imputed unto me, that mine iniquities are nailed on his cross, and buried in his death, so that I am not henceforth so much tempted to the things of this world, neither make I any great matter, how basely soever the world accounteth of me. For why, I know it is not material, whether we be circumcised or uncircumcised, for that I neither find benefit in being circumcised, neither any hurt in being uncircumcised: but herein I have comfort and matter of rejoicing, in that I am become a new creature in Christ, and am freed from all other shows of jewish pomp. And this I dare boldly affirm, that this cause of rejoicing is not to me alone, but to all other faithful Ministers teaching, and all other godly people willingly and diligently embracing this doctrine of the cross of Christ. Briefly then we see in these principals, first that the cross of Christ being never so obscure is more to be joyed in, than all shows of ceremonies be they never so glorious, because it worketh in us these excellent effects, which the other can never do, it crucifieth us to this world, and maketh us to become new creatures. Lastly, it is showed that this is no variable or particular doctrine but general, no private passion of Paul, but a common joy to all Ministers, and not to Ministers alone, but to all the whole Israel and company of professors, that have their joy either in sound teaching, or in sincerely learning of Christ crucified, so that all shall have the joy which Paul enjoyed, if they will keep the rule which Paul observed: by which duties both of Pastors & people is insinuated, that whosoever shall wilfully forsake or spitefully reject this doctrine, he is neither of the number of true Ministers, nor any member of the true Israelites. And if we shall more deeply consider, how many and how great the crosses of Christ were for us, and therewithal shall mark how unfaithfully they be though of the most part of professors●, if we shall see the little meditation of them, the slender thankfulness for them, the small fruits of mortification in being crucified to the world, the few tokens of sanctification in becoming new creatures, which comeby them, we shall easily grant the necessity of this doctrine to be taught, and comfort of it to be learned, especially seeing in the old age of the Gospel we have so few true reioicers in Christ crucified, so many enemies of the cross of Christ both among them that be teachers, and them that are taught. As for the enemies of Christ his cross, they be either professed enemies, or not hearty friends: the professed enemies are either such, as be without all religion, or such as are seduced by a false religion: they without religion are Atheists, Epicures, & worldlings, unto whom Christ crucified is a laughing stock, and a matter of scoffing, in that Christ is ridiculous in their eyes, and absurd in their judgement: those that are corruptly seduced (that I omit Turks, and jews) are either superstitious Papists, or erroneous Heretics. The superstitious Papists, notwithstanding their wooden cross and painted banners, and for all their Passion Sundays, & good Fridays, are the greatest enemies to the passion and cross of Christ. For woeful experience hath taught, that these foolish devices of men having but once crept over the threshold into the doors of the Church, did thrust out with the lorhsomnes of their presence the holy ordinances of God, in that when men could not brook the crosses and afflictions which are incident to true Christians, they would invent for a further ease a cross of wood; and when they were weary of hearing their filthy sins laid open to bring them to Christ, they provided for that: & in stead of preaching they had Mass singing. Wherefore it may truly be said of superstitious ceremonies and Christian religion, as the Heathen man reporteth of the Hedgehog and the Satire, who entertaining the Hedgehog which he had found for his guest, was so pricked with his thorny brissels, as he was constrained to go out of his house. A very ill guest displacing his host, a perilous tenant dispossessing his landlord. Howbeit we know, that these superstitious worshippers pretended a very great devotion to Christ on their Passion Sunday in a solemn making of sepulchres, in chanting divers songs sometime in pilate's tune, sometime in Herod's tune, sometime in the pharisees tune, and sometime in the Disciples tune: in all which the devil bereaved them of the pure use and due consideration of Christ crucified. And yet some of these would hate a jew, some would spit at a jew, some would weep to hear the name of Christ, and would pity his death. I am the longer in these things to make the judgements of God in them profitable instructions to us, by provoking men to thankfulness for their deliverance, if in truth they be delivered, that is, if they be not now as profane, as ever they were superstitious, not forsaking but changing the sin. As for the erroneous heretics, not to speak of all, let us add somewhat of the most pestilent family of love, who shoot as much too short at this prick, as the other shoot too far. For in speaking of the birth, death, and resurrection of Christ, these men as fools flying one extremity, run post-haste into the contrary extremity: and therefore these wretches imagining to themselves a spiritual Christ, are as much to be maliced, as the Papists are to be pitied. For after Popery yet some cause was given of rejoicing, in that the truth of the history was left unto us; but these fellows under a colour of not being ceremonial, but altogether desiring to be spiritual, take away all from us, and yet most deceitfully will seem to grant all. If ye demand any thing of Christ his birth, they will grant it; if ye ask whether he was borne of the seed of David, and of the Virgin Mary, they will confess it, but as understanding it after this allegory, for that Mary, as they say, signifieth doctrine, David the beloved service: so that this is their judgement of Christ his birth, that he was borne of the doctrine of the service of love. In like manner they will grant the resurrection of Christ his death and his burial, but in this sense, that Christ suffereth in our suffocated nature, and is crucified, when sin dieth in us, and when they suffer for the doctrine of love, and that after they have suffered and begin to be illuminated, than Christ riseth again in them, and lastly, when the light of nature getteth some clearer light of judgement, than Christ is ready to come to judgement. Thus a number having refused the Antichristian Pope, are fallen into the hands of Antichristian Atheists, and having eschewed the dregs of popery, they have wallowed most filthily in the mire of here sie. And thus much of the professed enemies. Now of the not hearted friends, whereof the one sort is not well advised, the other are not very faithful friends. The unadvised friends under a pretence of knowing nothing but Christ, condemn all human learning, arts, and sciences, all manual professions: and these men, though as yet they are not plunged in heresy, yet without the special grace of God preventing them, are in the high way as ready to be trained up to heresy, and thus being over wise and over just they cannot in truth rejoice in the cross of Christ. The unfaithful friends being both protestants and professors, though they be no plain atheists▪ but give some countenance to the Gospel, do neither chiefly rejoice in Christ, nor truly sorrow for their sins, which notwithstanding are so great, as neither the virtue of Christ his death, nor the power of his resurrection appeareth in their lives, or in their deaths: and these men be either by degrees tending to profane atheism, or they are brought up to be superstitious Papists, and gross heretics. Contrary to all these professed enemies and not hearty friends are they, who so truly meditate on Christ his birth, death, and resurrection, as they chiefly mourning for their sins, think this the greatest knowledge to know Christ crucified, and count this their highest joy to rejoice in the cross of Christ: by which knowledge not of any spiritual and imagined Christ, by which joy not in ceremony or superstition they labour to crucify the world, not to forsake or utterly to neglect the necessary things of this life, they endeavour to restrain, not to destroy their flesh, & finally to become new creatures, and yet not here to live like Angels. Thus we see how requisite this treatise will be, both that we may be delivered from the Papists superstitions, from the monstrous conceits of Heretics, from the sinister meditation of unadvised persons, and the carnal consideration of worldly professors, as also by it to come to some sound fruit of Christ his death, and from the fruit feeling to engender faith, that from true faith may spring true love, and from our love may grow true practice. Now to come to the words of our Apostle: Be it far from me. He here showeth how his choice came of a settled purpose, and that in respect of this whereof he had made a sound and special choice above the rest, he abhorred and vilely esteemed all other things. And this vehement phrase of speech is used of the Apostle in things which rather are to be detested, than to be disputed against, as Rom. 3. 4. when Paul abhorreth the blasphemy against the grace of God, in that the unbelief of a few should disannul the belief of many, he crieth out, God forbid. And when he would show his hearty hatred to the accusers of the righteousness of God, Rom. 3. he saith, God forbid. As also in the end of the same chapter, the Apostle more vehemently meeting with the objection of them who say, in that justification came of faith, would live as they listed, and would make the law of God of no purpose, saith, Be it far from me. Likewise Rom. 2. abhorring them that would willingly divorce holiness of life from justification, and remain in sin, that Christ his grace may abound, he breaketh out, God forbid. Thus than the holy Ghost useth this phrase, when either he showeth some thing thoroughly to be hated, or speaketh of some thing principally to be chosen and preferred. And the Apostles meaning in choosing above all to rejoice in Christ crucified, and in mourning for nothing more than for that which hindereth the cross of Christ, is nothing else but to declare, that whosoever doth rejoice in any thing more than in Christ crucified, he freeth himself from all the things that are in Christ, and as yet he cannot assure himself to belong to Christ, as also he showeth what a necessary rejoicing this is, in that there is no comfort in salvation, no mark of God's child in him, who either rejoiceth not in this, or at the least longeth for it. That I should rejoice. Mark, he saith not, Be it far from me, that I should use, think, speak, or do any thing but the cross of Christ: but he wisheth, that his affection should not principally be tied to any thing, but to Christ. Neither must we from hence unfitly gather, that we should not eat, drink, apparel ourselves, marry, or walk in some honest trade of life; but this we must learn, that we set not our hearts on these things, so as our joy in them should become either greater or equal with the rejoicing in the cross of Christ: but rather, that having wives we be as though we had none, & buying as though we possessed not, and using this world, as though we used it not. For otherwise the things of this world vanish away, and therefore they are no such things, as we should desire to stay our affections in them. 1. Cor. 2. 2. the Apostle speaking of the like thing, saith, I esteemed not to know any thing among you, save jesus Christ and him crucified, purposeth not to show that he knew not any thing else, or that he would deny unto men the knowledge of tongues, learning or handicrafts: for we know that he was a Pharisie, brought up in good learning at the feet of Gamaliel, and how he reporteth of himself, to speak as much in the tongues as any of the other Apostles, and that he was a Tentmaker, exhorting also in some of his Epistles men to get their livings with some honest trade: but his meaning is, that he thought nothing worthy to be known, or coveted no knowledge as excellent in respect, and in comparison of the knowledge of Christ and him crucified. And therefore whereas there were some among the Corinthians, a people very famous for their learning and knowledge, who pleased themselves in a conceit of their great gifts and sciences, the Apostle not wanting these things, protesteth unto them, that he never made this human knowledge the full scope, drift, and foundation of his labours, and that he never used them as the treasure of his heart, although he could tell how far to give them their reverence, their due time, and place in others; but that he esteemed them in that measure, as they stood him in stead the better to offer his service to jesus Christ. Again, we must not here think, that the Apostle knew not parents, Magistrates and governors, the gifts of men, and the duties to be given to every one of these: but if he saw that men did glory in themselves, in their titles, & in their dignities, than he knew them not in the flesh, that is, he did not esteem them for those things, but so far he knew them in the spirit, as he could rejoice that they were new creatures. And therefore men must not think, that for these gifts we are all in all, but that the cross of Christ is the mark we shoot at, without the which all authority, learning, and knowledge is accursed of God. Nevertheless we see it is the weakness of judgement to reject all other things, in themselves being the good gifts of God, as our unadvised friends have done, as though the knowledge and practice of Arts, Sciences, tongues, and handicrafts did defile a man; or as though a man were the more holy for not using these outward means. But in our days few labour of this disease of such superstitious austerity, and in our careless times men are not so much overwise and benumbed in judgement in this behalf; but most men on the contrary rejoice either as much or more in these things, than in the cross of Christ: and this is the evil wherewith most men have surfeited, this is the evil whereat the Apostle striketh. For though men will grant, that Christ is to be rejoiced in, yet their works do show that they rejoice in some thing more than in the cross of Christ; and if they show any joy to religion, it is rather done to countenance their own gifts, than to gain any credit to Christ. How many, I pray you, in our days rejoice in open wickedness, as the adulterer in his lusts, the wrathful man in his revenging, the covetous man in his riches, the envious man in his emulation, and the ambitious man in his honours? Why do men learn but to get preferment? why do men so labour, but to attain to profit? why do men take such pains, but in the end to reap pleasure? So far are we off from rejoicing in Christ crucified, that men now rejoice in open sins, and that so manifestly, as covetousness & ambition creeping under the cloak of virtue, plead for ability and maintenance, for place and countenance, without which, as they say, a man cannot do good. But these men that thus labour more for promotion, profit and pleasure, than to find Christ crucified, and cannot find the uncomparable joy, if they were new creatures, may happily carry the face of Christians, but surely by outward calling as yet they belong not unto Christ. And what are these outward things to be rejoiced in? Admit that a man had all learning, authority, riches, and credit; are they not common as well to the wicked as to the godly? are they not so transitory and insufficient, that the more a man hath of them, the more he may have? do they make the possessor the better, can they keep evil from him, can they minister comfort to the afflicted conscience, can they make us rejoice in the hour of death, or can they save us from confusion before God his judgement seat? Surely this is not in wit, eloquence, learning, friends, glory, riches, and authority, all which the wicked know better to abuse, than the godly to use; but in Christ, which was accursed, and in his cross which was a blessing unto us. Seeing it is so, well did the Apostle to rejoice in this above all. For were a man never so good, so glorious, so learned, so well brought up, of such authority, he must stoop at God his judgement seat, and there fall like a miserable caitiff, unless he used these things to God his glory, and above all rejoiced in the cross of Christ. But now let us see what is meant by the cross of Christ. Some understand it of the afflictions which he did suffer for the profession of Christ, because the Apostle saith in another place, how he did bear about with him the marks of his sufferings in his body. But this sense were too hard to be brooked, that we should rejoice in nothing but in affliction; albeit this is a truth, that we may rejoice in those afflictions which we suffer for Christ his sake. Again, the cross of Christ taken for affliction, cannot be said to be a principal cause of the world crucified to us, or of crucifying us to the world, although in some respect it may be counted an inferior cause. Further if we compare this place with other places of the scriptures, we shall find it to be understood of the cross which Christ suffered for us, rather than of the cross which we suffer for him, as 2. Cor, 2 2. where the Apostle laboureth to know nothing, as here he rejoiceth in nothing more than in Christ crucified, as he calleth it in that place, or in the cross of Christ, as he speaketh in this place. The Apostle his meaning then briefly is this. Be it far from me that I should chiefly rejoice in any, but in Christ crucified, because he can present me blameless before God his judgement seat, he hath nailed my sins to his cross, he is the immaculate Lamb that was sacrificed for me, and will present me as clear without spot before his father, as ever I was created. Wherefore Paul knowing the cross of Christ able to perform all these things, good cause there was why he then, and we now attaining in some measure to the like knowledge, should rejoice in Christ crucified, by whom we become crucified to the world. First we are to note, that they that with delight lie in sin, or have no desire to come out of sin, cannot rejoice in the cross of Christ. For if thou be filthy, and wilt be filthy still in thy flesh, how darest thou presume to rejoice in the scourged and torn flesh of jesus Christ? Canst thou, o miser, still like and love this world so much, when thou dost more prick and pierce Christ with thy sins, than ever he was pricked with thorns and nails? or can the thorns of Christ crucified be precious to thee, when the thorns of worldly cares do so delight and choke thee? How canst thou still boil in thine anger, when thou dost remember how mildly Christ crucified suffered the bitter anger of his father for thee? Dost thou look for great matters in this world, considering Christ to be borne for thee so basely, to live so poorly, and to die for thee so painfully? Surely thou mayst appertain to Christ in secret election, but thy sins thus with delight reigning in thee, thou hast no assurance of Christ by thy walking. Well on the contrary, dost thou, thou poor sinner, feel the lusts of thy flesh loathsome unto thee, that thou even quakest to remember the place, the time, the occasion where sin overtook thee, and feelest more terror to think of them, than ever thou fel●st pleasure in doing of them? then for thy comfort remember, thy sins are pardoned, the precious flesh of Christ was torn for thee, and that thou seeing the wrath of God due to thy defiled flesh, shalt receive mercy, because the crucified flesh of Christ doth acquit the filthiness of thy flesh, and the punishment due unto it. Again, doth the world begin to be vile in thine eyes, and thou art ashamed that thine heart hath been so long set on things below, & the thorny cares do now prick and wound thine heart with sorrow? then remember the head of Christ was planted with thorns, and Christ for thee despised the world, his hands and feet for thee being nailed, his side pierced, his whole body for thee being crucified. Art thou angry with thyself that thou hast been so much given to anger, and canst willingly take judgement of thyself, because thou hast abused God his presence, and defiled his holy house in coming thither with an angry heart? then remember how Christ for thee sustained the anger of God his wrath to take from thee the imputation of thine anger▪ Canst thou not be content to be a worm of men, and as it were trodden on? thinkest thou more vilely of thyself than of any other? art thou now afraid of hypocrisy, and feelest thyself troubled that thou didst not more earnestly seek God, and never didst so much desire the favour of men, as now thou desirest the favour of God, and thinkest it a great mercy to have one foot in the earth? then remember how vile Christ was to make thee precious to God, consider how he was the servant of all, a reproof of men, a worm, and not a man, trodden down even of the worst kind of men, that he might free thee from thy vainglory and secret pride. Art thou grieved that thou hast presumed on the mercy of God, and dost thou now think no more, nor so much to be in thee as in other men, and that thou art not a sinner alone, but a sinner vilely infected, not resting thyself in any opinion of a civil life? Art thou now as deeply plunged in despair as before thou wast puffed up with presumption? call to mind that Christ was not only rejected of men but of God, to bring thee in favour both with God and men, and that he was troubled when he said, Father if it be thy will, let this cup pass from me: remember how he laboured in a sweat and agony, not in a cold sweat, but so as the warm blood was feign to run out of their veins: behold how he was hanged between heaven & earth, as spewed out of the one, and accursed in the other, and suffered the heaviness of his soul to free thee from presumption by his mighty humility, & to help thee from desperation by his painful cross. To be brief, there are two kinds of men that cannot rejoice in this cross of Christ, the one, because they have an opinion of their own righteousness; the other, because they are senseless for the security of their sins. For the one, because the feeling of the sore causeth us to make much of the salve, and the sense of sin worketh a joy in the deliverance from sin; it is sure they cannot rejoice in the forgiveness of sin, that never could lament for the guiltiness and grievousness of sin, which are the cause of Christ his death. Wherefore our Saviour Christ Luk. 22. seeing certain women following him with lamentation, and mourning that so good a man so innocently should be put to death, saith to them, weep rather o daughters of jerusalem, for your sins, teaching them, that their most special cause of weeping was their own iniquity, which was the cause why now he should suffer death. Now then because we are ignorant, many see not their sins, and for that cause cannot mourn for them. For they need no joy that feel no sorrow, they need no comfort that taste no grief, they need no release that are in no bands, and none can truly rejoice in the cross of Christ, but they that see their sins have crucified Christ. Wherefore to help our blindness in seeing, and numbnes in feeling sin, we must come to the law of God, and to the judgements of God there with adjoined. Why cannot men come to the sight of their sins? because they know not the law. Why have not men a sense of their sin? because they consider not the threatening of the law. So that the remedy to make us see sin, is the knowledge of the law, the remedy to make us feel sin, is the sense of the judgements of God threatened in the law. And why cannot the Papists rejoice in Christ, but imagine other histories? is it not because they have imagined a coloured persuasion of the law, thinking that the law may be kept of man, measuring the interpretation of the law and the observation thereof by gross sins, and not otherwise, as did the pharisees, counting all the spiritual interpretation of the commandments but good counsels, not necessary precepts? So that they not seeing the law spiritual, nor themselves carnal, cannot see themselves sold under sin. The Apostles knew gross sins as well as they did to be the breaches of the law of God, yea and the worldly wise Philosophers could confess as much, but he saw further, that every little thought rebelling against the spirit and fight against the law, was sin, which they never dreamt of. And therefore Paul sifting his corruption so low, thought himself even as a slave or dead man, howsoever before he might have thought himself, and did account himself as upright a man as the best of them. If we likewise shall look narrowly into the law, seeing the good things commanded, and the evil things forbidden, and both of them infinite, & then shall consider ourselves to be infinite, our affections not being angelical, but our whole nature corrupt, and our whole will rebelling, this will rid us of all imagined righteousness, and will cause us to cast off our hold of our own perfection; for finding the law commanding good things so plentifully, and forbidding evil things so manifoldly, and then seeing ourselves to do so many evil things, and to leave undone so many good things, we shall not only be convicted to be sinners, but we will confess ourselves to be most miserable sinners. But why are not our affections moved with a sense of sin, as in judgement we have the sight of sin? because our eyes are still set on the things commanded and forbidden, and withal we look not into the curses of the law, and threatenings against them that commit the evil things, and omit the good things. FINIS. THE SEVENTEENTH SERMON. Galath. 6. vers. 15. For in Christ jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature. AS we have spoken of the former fruit of the cross of Christ, which was, that the Apostle was crucified to the world, and the world crucified to him: so now we are to speak of the latter effect, that is, he was made a new creature. And here note by the way, that though mention here be not expressively made of the resurrection of Christ, as was before of the cross of Christ: yet it is necessarily understood, and that according to the meaning and custom of the holy Ghost; because as it is the virtue of the cross of Christ that crucifieth sin in us, so it is the power of his resurrection that raiseth us to newness of life; and as Christ died for our sins, so he rose again for our justification, Rom. 4. and as he died to cleanse us from our sins, so also to crucify sin in us; and as he rose to impute righteousness unto us, so also to work in us righteousness and holiness. In that the Apostle speaketh here of a new creature, as also he doth 2. Corinth. 5, 27. If any man be in Christ▪ let him be a new creature, etc. we are taught, that it is not sufficient to be crucified to the world, but we must be also new creatures; we must not only put off the old man, but we must put on the new man, and look what we detract from the one we must add to the other: it is not enough to die, unless we be borne again; it is not enough to be corrupted, unless we be changed. For as it was not sufficient for Christ to be crucified, but he ought also to rise again: so it is not sufficient for us to be freed from the guiltiness and corruption of sin, which we received of Adam, but we must also be clothed with that righteousness, and be made partakers of that holiness which floweth from Christ, so that as none of our sins shall be laid to our charge: likewise all Christ his obedience is as fully ours, as we ourselves had done it. Now the better to conceive what it is to be a new creature, we must consider for the one part that which is Ephes. 4. 22. 23. 24. Cast off, concerning the conversation in time past, the old man, which is corrupt through the deceivable lusts, And be renewed in the spirit of your mind, And put on the new man, which after God is created in righteousness, and true holiness: and for the other part, that which is Coloss. 3. 9 Ye have put off the old man, with his works, 10. And have put on the new man, which is renewed in knowledge after the image of him that created him: briefly the word importeth thus much, that whatsoever we lost in the first creation, we must receive in the second; and whatsoever we have been deprived of by Adam, we have it restored in Christ. Adam not in substance but in qualities was made like unto God, and we are new creatures, made partakers of the godly nature, as witnesseth Peter, not in things essential, but in holy qualities to resemble the Creator. And as Adam in the beginning, and we in Adam were made wise, righteous, holy, and in perfect felicity, and both he and we through sin have lost this heavenly image: for in Christ it is renewed so fully, as he is our wisdom, and taketh from us ignorance; he is our righteousness, and acquitteth us from our sins; he is our holiness, and freeth us from our corruption; he is our redemption, and restoreth to us our liberty. And because we are then renewed, when we are a wise people, righteous, holy, and waiting for the coming of Christ: we must on our parts in some measure have our earthly wisdom mortified, spiritual wisdom renewed, our earthly affections slain, godly affections quickened, our old conversation quelled, & our conversation from henceforth in heaven, we must not live as we were wont, but our lives must be changed to the obedience of the word, which we must testify in thought, word and deed. Briefly then we are renewed by faith in Christ, when we assuredly believe, that (1. Cor. 1. 30) Christ jesus is made of God unto us wisdom, and righteousness, and sanctification, and redemption, and by the fruits of faith, by Rom. 12. 2.) not fashioning ourselves like unto this world, but by being changed by the renewing of our mind, and by (Ephes. 4. 24) putting on the new man, which after God is created in righteousness, and true holiness. First therefore we must believe, that Christ is made to us wisdom, because naturally (Ephes. 4. 18.) our cogitation is darkened, and we are strangers from the life of God, through the ignorance that is in us. How blind we are by nature, and what need we have of the Spirit of Christ to enlighten us, the Prophet David even in that image of a new creature, Psal. 119. by his often praying for the same, doth plentifully declare. And when it shall please God thus to enlighten us, then must we labour for a certificate in our consciences, to have our sins clearly discharged in the death of Christ, and to assure us that Christ his righteousness in his resurrection is as surely imputed unto us, as if we had done all righteousness, and though we have been sinners as others, yet that our sins shall not be laid to our charge. This the Philosophers and wise men could never see by the light of nature, because it is a mystery of mysteries, undoubtedly to be persuaded that for Christ his sake we shall appear righteous before God his judgement seat, as though we never had sinned, but had fulfilled the whole law of God. For we are imputed righteous, as Christ was an imputed sinner, and as we hope for the joys of heaven even as we had committed all the righteousness, which Christ alone did; so he did bear the pains of hell even as he had committed all the sins, which we alone did commit. Besides, he must be our holiness, that is, our flesh must be so crucified in his flesh, and his holiness must so be communicated unto us, as of profane worshippers, we may become truly religious; of blasphemers of the name of God, pure users of the name of God; of breakers of the Sabbath, observers of the Sabbath; of careless governors, careful governors: of disobedient, obedient; of cruel, meek; of unchaste, chaste persons; of unrighteous, righteous persons; of evil speakers, coverers of the infirmities of others; of such as have let their thoughts run uncontrolled, careful watchers even over our least affections. The want of the knowledge hereof is punished by the devilish vermin of the Family of love. They say Christ in them is their new birth, we say new birth is wrought in us by the Spirit of Christ engraffing us into Christ; they say the work of sanctification is perfect in this life, we say it is begun here, and continued, but ended in the life to come. For as our wisdom is not perfect in this world, unless it be by imputation of Christ his wisdom, but still groweth by degrees, and we are not perfect at the first in faith covering the imputation of Christ his righteousness unto us, and we grow from faith to faith: so our wisdom is not here so perfect when we are renewed, but stained with many blemishes. And as we see in the natural birth children are not at the first old men, but from infancy they grow to childhood, from childhood to their nonage, from nonage to perfect age and old age: even so in the spiritual birth we grow from strength to strength, from measure to measure, until we come to perfection. Our wisdom is often captivated, our faith is often weak, our righteousness is often defiled, our holiness is often corrupted. Now as in the cross of Christ our sins are discharged, as in the fullness of Christ we have wisedomeas in his resurrection we have righteousness, and by the working of his Spirit he communicateth to us his holiness: so also in his coming again we stead fastly look for the fullness of our redemption in him, who was borne for us, who lived for us, who died for us, who rose for us, who ascended for us, who liveth in us, who will come again to redeem us, delivering our souls from sin, from grief, and reproach, our bodies from sickness, pain, and trouble, wiping away all tears from our eyes, and setting us free from death, misery and corruption: for whom we all cry in our afflictions, Come Lord jesus, who shalt change our vile bodies, and make them like to thy glorious body, at such time looking for the accomplishment hereof, as he shall come from heaven with his Angels, to gather together the elect and the reprobates, the one to receive the sentence of salvation, the other to receive sentence of condemnation. We are now new creatures by faith in Christ, by hope of our redemption through him, but we shall be so in effect; we are here renewed in righteousness, in holiness, in wisdom, but in part: yet we have remnants of sin, as they that neither through the grace of God sin to death, neither by reason of our own corruption are altogether free from sin. And therefore we had need to look for Christ to come a Redeemer, who will clean rid us from our pride, who will rid us from our unthankfulness from our unbelief, and from whatsoever thing may hinder the glory of God or our salvation, who will rid us from all sickness, poverty, soreness, and calamity in our bodies, that what freedom we now hold by faith, we shall then have in fruition and most absolute possession, which, when it draweth near, must cause us to lift up our heads and rejoice. Being thus made new by faith in Christ, we must not stay, but testify this faith to others by effects, in becoming no more like unto the world, but putting on a new conversation, after the likeness of him that hath so called us. It is to no end to say thou art a Christian, if thou art not there with all a new creature, as the Apostle proveth, 2. Cor. 5. 27. These effects are partly in the soul, and partly in the body: in the soul we must be renewed in our understanding, in our memories, and in our affections. As our understanding sometime hath been darkened concerning the things of jesus Christ: so from hence forth we must covet to understand nothing more than Christ jesus, and him crucifie●●● as our memories have been as fresh in retaining, as our understandings in receiving earthly things; so now forgetting the things of this life, we must chiefly remember those things which perish not with memory, but are heavenly, spiritual, and eternal: as we were wont to love, hate, like, and mislike for ourselves, now we must love, and hate, like, and mislike for the glory of God. We are therefore to pray, that the Lord would frame in us new hearts, that as we have been carnally minded, we may be spiritually minded; and as we must have new hearts, so also must we labour for new affections. Our love, as I said, which was mingled with self-love, must be taken up for the Lord his behoof; our anger, which was in the defence of our own cause, must now be bestowed in the maintenance of God his glory, and what power soever is within us, it must be spent on the Lord his behalf. And yet we must go further in this work of regeneration, offering to the Lord our bodies, as we have offered our souls, that as we have given our members servants to uncleanness, and to iniquity; so now we give our members servants unto righteousness in holiness, from henceforth having new eyes, new ears, new tongues, new hands, and new feet. Our eyes have sometimes lusted after popish pomp, they have been ravished with a delight in the creatures of God, but carnally and without all glory to God; they have been haughty, full of pride, fraught with disdain, nourishers of uncleanness, the wickets of death unto our souls, and carried away with the covetous desire of worldly things; now they must be renewed not in substance, but in their duties: whatsoever we behold with them, we must make them teachers of the soul thereby, and all things seeming beautiful to the eyes in this life, where the creatures are defiled, aught to provoke us to the beauty of the Creator, which is infinite, we must testify our humility, our piety, our chastity, and our upright affections by them. Our ears, which have been more carried away with the vain chanting of Papists, than with the reverent singing of the Church, & have more greedily attended on lies than on the truth, that have heard sin without grief, and filled themselves with unchaste songs, must so be framed and fashioned anew, as we lend them only to the word, to gracing speeches, to chaste communication willingly; and whatsoever we shall hear contrary to these, to stop them up, and to make known our hearty misliking of them. Our tongues have in time past either in praying ignorantly, vainly, and superstitiously, or in not praying at all, in abusing the name of God, in unreverent, uncharitable, unchaste, untrue speeches set themselves against the Lord and his people; now they are to be the spokesmen of our hearts in understanding, in truth, in sincerity praying to the Lord, they must be the most glorious advancers of God his glory, they must be dipped and seasoned with salt, with grace, with reverence, with meekness, chastity, and truth, as the unreined witnesses of a renewed mind. Our hands having been lift up to false gods, being full of blood, violence, concupiscence, bribery, deceit, and false dealing, are now to be stretched out to the true God, and to show forth his power in relieving the needy, in giving of alms, in helping the afflicted, in punishing all filthiness, bribery, and falsehood unto the uttermost. Lastly, our feet that have run so swiftly to sacring and to the resurrection, that have run so fast to Idol service, to hunt, bearebaitings, and interludes on the Sabbath day, that have been so full of contemptuous disobedience, so ready to shed blood, so swift and nimble in dancing, so expert in carrying the things of other men, must now run to the Church of God, to the hearing of the word, to offer pure prayers, to receive the Sacraments, and must now run as fast from those profane exercises on the Lord's day, they must now carry us to prisons, to sick persons, to the house of moruning, we must from henceforth number our steps, and order them a right, to the glory of God, and the good of our brethren. Thus it behoveth us to do, that will make claim with comfort to the death and resurrection of Christ, namely, as we desire to have our sins pardoned by his cross, so must we desire to have our sins in some measure pared away by the virtue of his cross; and as we desire to have the imputation of Christ his righteousness by his resurrection, so must we pray for the communication of his holiness in some measure to work in us righteousness by the power of his resurrection, labouring from henceforth to have our conversation in heaven, and being risen with Christ, to seek those things that are above, where Christ fitteth at the right hand of God, Colloss. 3. 1. But alas, many men would have him a Christ to answer for their sins, that they may be justified, but they labour not that he should crucify sin in them, whereby they might be mortified, and what is this, but to make a mock of Christ? And yet I do not here mind to exclude the forgiveness of sin by Christ, nay I rather grant a continual forgiveness of sin through Christ, adding only this, that as we desire to have our sins pardoned, so we should desire to have them purified. Neither do I dream of being clean without sin, or of any imagined perfection in this life; but I require that we should not wittingly and willingly lie in sin; and though we cannot come to perfection, yet to strive to come to perfection. For we are said to be new creatures not in being perfectly renewed, but in that we are in renewing, and finding the remnants of sin withstanding the work of new birth, we look for Christ a Redeemer to make an end of sin in us. Wherefore we must beware of the doctrine of heretics, imagining great things of perfection, as also of the profaneness of hypocrites and dissembling professors; we must neither be too righteous, nor too sinful, neither too wise, nor too foolish, neither to look for Christ alone to be without us, neither to imagine any spiritual Christ to be within us, neither with proud heretics must we please ourselves with any indwelling righteousness, neither must we rest in Christ without new birth, as the drowsy Protestants: for if thou liest in sin, thou art not in Christ, because old things are gone, and new things have succeeded their place. It is marvelous that the wretched heretics cannot see their imperfections, when they still hunger, and eat, thirst, and drink, sometimes subject to sickness, sometime needing marriage, and dying as well as other men; all which things should be laid from them if they were perfectly in●●●sted in Christ, and already had entered into the kingdom of glory, where we shall neither need to eat, to drink, to sleep, where we shall neither marry, nor give in marriage, there dwelleth incorruption, and immortality. No more than are they perfect in this life, than they need not these outward things, and still they shall show themselves unperfit, whilst they shall show themselves to stand in need of them. We then groan here under infirmity, & hope for our perfection in the life to come; and this is the excellency of Christiana. But where is this wisdom, where is this faith in Christ his righteousness, where is this new heart, new mind, and new affections? where be these new bodies, where is this bold courage in persecution, and comfortable looking for jesus Christ to come a Redeemer, so that with a joyful heart we can think of our resurrection? Alas we are as yet but chickens, we are but as children, we are but as babes in Christ, and tender novices, yet clea●ing to the cradle, and sticking to our swaddling bands, and well are we if we so be, and labour still to grow on. But let us further consider of the words of the Apostle: In Christ jesus neither circumcision availeth any thing, nor uncircumcision. We have heard before that the false Apostles and secret supplanters of Paul's preaching did not mislike that the Gospel should be preached, but therewithal they would induce Moses his government, and the discipline of the jewish traditions. Against this mixture of the Law and the Gospel of Moses and Christ the Apostle beateth, fearing lest a little leaven would sour a great piece of dough. Against such, the teachers of our times had need to preach, for many make a mingle mangle of religion, neither flat Papists, nor sound Protestant's, who not for any conscience sake, but for the easing of their flesh provide a safe shelter against the storms of persecution. The jews rejoiced in that they were circumcised, the Gentiles rejoiced in that they were not circumcised: but both rejoiced amiss, saith the Apostle, in that they should rather rejoice that Christ jesus was crucified, than that their foreskin was either cut or not cut. Again, by circumcision in this place the Apostle meaneth all other ceremonies, putting part for the whole, whereby he would show, that no ceremonies whatsoever, no not circumcision, whereof their Doctors so much vaunted themselves, could do any thing to a new creature. Now if Moses his ceremonies, which in their time and place had some authority from God were not available hereunto; then man's traditions, which at no time nor in any place are in season, or credit, in that they never were authorised by the Lord, can neither be means nor fruits, neither causes nor effects of regeneration. If then the jews were deceived with their ceremonies, as the Papists were by their traditions, what shall we think of our traditions? for, if the Lord would not suffer his own ordinances, which for their time were lawful, than he will never suffer traditions, which were never his, but man's. What shall we then say? we have pompous Papists, and politic Protestants. Ask the Papists if they rejoice in the cross of Christ, and if they be new creatures? they say they be so, and they show it in their crosses, altars, holidays, mètallish gods, banners, roods, resurrection, in finger crosses, in crosses at their lying down, in crosses at their rising up▪ in their oil▪ salt, wafercakes, pans, ashes, and such like. here is their rejoicing. Well, suppose we had to deal with the more learned Papists, the jews did not only now rejoice in their ceremonies and circumcision, but they thought it good policy to retain these things with the preaching of the Gospel, and our more subtle Papists will confess, that their traditions are not specially and only to be rejoiced in, but they will have them mingled with the Gospel as necessary helps, and furtherances thereof. But in what order soever they are placed, of them Paul here remembreth them to make nothing for a new creature. And as in civil matters fools to avoid one extreme run into another, some seeing the superstitions of these men, and that popish religion is more ceremonious than the jewish religion, strait affirm, that neither Baptism, nor want of Baptism; neither receiving of the Sacrament, nor want of it; neither hearing, nor not hearing; praying, nor not praying, is available to a new creature. And these Anabaptists, and heretical family of the doctrine of love so far reject holidays, that they take away the Lords day also; and as under the pretence of the Gospel they take away the set days of fasting, which were to the jews, they reject fasting altogether, and wholly relinquish that exercise, unless they maintain a Sabbath in resting from sin, and continue the fasting in fasting from sin. Thus we see how we sail between two rocks, and between two flats, and therefore need the stern of God his spirit and government of the word to sail aright. We must not think that the Apostle in speaking of a new creature excludeth, but rather includeth the means to come to this new creature. For both our Saviour Christ, and the Apostles teach as well by practice as by precept, that we must hear the word, offer up our prayers, receive the sacraments, & reverence true discipline. First, our Saviour Christ exhorteth us to search the Scriptures, which testify of him, and commandeth them that have ears to hear, speaking most sharply even against them that hear not fruitfully. Paul 1. Thess. 5. forewarneth us not to quench the Spirit, nor to despise prophesying. And 1. Pet. 2. 2. the Apostle exhorteth the jews as new borne babes to desire the sincere milk of the word. As for prayer besides that our Saviour Christ did commend the use of it to his disciples, he also prescribed them and us a form of prayer, whereby we might level our requests. And Paul often stirreth up the Churches, unto whom he wrote, continually to frequent this exercise. Of the Sacraments the Apostle speaketh plentifully, 2. Corinth. 10. 2. Cor. 11. 2. Cor. 15. as also of discipline; 1. Cor. 4. 2. Cor. 5. 2. Cor. 10. And although the Apostles abrogated the jewish Sabbath, yet they substituted the Lord's day, Act. 20. 1. Corinth, 16▪ Revel. 2. And albeit we have not a prescript time of fasting, as had the jews, yet we know Christ told his disciples, that there was a time to fast in, as then the Bridegroom should be taken from them, & the Apostles in their election and instituting of Preachers fasted. So that we affirm nothing to help to true joy but a new creature, and the means to a new creature. It remaineth: And as many as walk according to this rule, peace shall be upon them and mercy, and upon the Israel of God. That the Apostle might show, that this was no special prerogative to himself alone, but a benefit common to all, not a work of supererogation in him, but a duty required of others, he saith, As many▪ etc. As if he should say, Let no man look to have peace in his conscience, and mercy at the hands of God, unless he can thus rejoice in the cross of Christ. And by the way observe this mark of a faithful Teacher, he layeth not any charge upon others, until he had applied it to himself, and from his own practice he adviseth us. The word which he here useth, is a rule, whereby he noteth such a thing, as a Christian man cannot well want, being a chief instrument, which worketh in us mortification and sanctification. He termeth it not a good counsel, or a good advice, which we may take up and lay down at our pleasure, which if we could do, it were well, if we do it not, it is no great matter, as the Papists account of the spiritual interpretation of the Law, which our Saviour Christ useth, Matth. 5. For Popery, which is no better than country Divinity, thinketh it were a good thing if we could live so carefully: but it shaketh off this thing as a charge, and will not acknowledge it to be a rule, wherewith they stand bound before the Lord. A rule, we know, is commonly used in building, leveling, or framing, whereby one thing is made fit for another, and therefore usual to Carpenters, Masons, Geometers, or such, who measure all things by square and compass. Now because there is a glorious building in the word, and a man needeth continually to be built up in jesus Christ, to have his affections leveled, his heart framed to faith and obedience, the Apostle borroweth this word rule. But what is this rule? Be it far from me, that I should rejoice, etc. So that we must especially rejoice in our sins pardoned, in the world crucified, in our hearts, bodies, and souls renewed. This is the rule of all. And why? Is it not rather an effect than a rule? Yes, but it is usual to put the name of the effect for the cause, and the fruit for the means: as we may see jam. 1. 27 Pure religion and undefiled before God is to visit the fatherless: that ●s, the effect and fruit of true religion, which God requireth with the hearing of his word, is to visit the fatherless. And Esai. 58. 6. Is not this the fasting that I have chosen, to lose the bands of wickedness, etc. That is, is not this the fruit of fasting, which I have chosen? And so likewise is it meant of the Sabbath in the same place, the fruit and effect whereof is to rest from sin. But why then doth the holy Ghost rather name the effect than the means, the fruit than the cause? Even because though we have the means, and do not use them to effect, it were altogether unprofitable, as we see many carnal professors, who rest too long in the means, but make no conscience to show the effect of them. What then? Shall we so rest in the effects, as with the Heretics of our time we should contemn the means? Shall we not eat and drink, because we live not by bread only, but by every word that proceedeth out of the word of God? Shall we not build, because unless the Lord helpeth, the builder buildeth but in vain? Nay, as we confess, that the means without the effect are unprofitable: so we affirm, that to come to the effect we must carefully use the means. Wherefore because the cause not producing it effect is nothing worth, the effect is rather set down than the cause. Let not a man separate those things, which God hath joined together. If we rest in our Sacraments, as the jews in their Circumcision, we shall never see the fruit of them. If we keep the Sabbath, if we use fasting, until our bodies be made most lithe, and labour not to become a new creature, all is in vain, we separate those things which God hath joined together, that is, the fruit from the means. Again, if on the other side we think now we must obey and not hear the word, if it be all that God requireth to do good, and not to pray, or that we can believe enough without the help of the sacraments, we deceive ourselves with a false imagination of righteousness, and we make as great divorcement on the other side of the means from the effect, as before we make a separation of the effect from the means. Ask now the Papists what is their rule, and they will show many means, as the rule of hermits, of Dominican Friars, of their Franciscan Monks, of their Augustine Friars, and such like. Demand of them what rules they have of their effects; they will say, they are come out of the world to live in monkery, they have their shavings, pilgrimages, whipping of their own bodies, voluntary and monastical vows, traditions, and such like. But come to the other rabble, who are worse than the beasts of Egypt, forsaking the sweet land of Canaan, and they will deny all means, and brag they never so much of effects, yet in pure effects they be most barren hypocrites. If they were as wise as Solomon, or as holy as David, or as zealous as Paul, yet they might frequent the Temple, and think it a blessing to be in Zion, and rejoice in the company of Christians. But to leave these, let us learn as much as we cast off the traditions of the pharisees, so much to put on the sweet yoke of Christ, and let us carefully use the word, and with the word join prayer, and to prayer add practise, using the sacraments, and by them grow in faith, that by faith we may increase in repentance, and with the cause marrying the effect, and from the fruit never divorce the means, because God is neither pleased with our fruitless ceremonies, if we rest in the means, neither with our holy hypocrisy, if we refuse his ordinance. This rule the Apostle saith, is both for the preachers, and for the people: for preachers, because he opposed this rule against the rule of certain false teachers: for the people, in that he nameth them here the Israel of God. By this word peace, he meaneth the favour of God, or the good success in our enterprises: by mercy, he understandeth the goodness of God in pardoning our sins, and relieving of our infirmities. First, it is probable, that he speaketh of these things to Teachers as well to discourage the false teachers, as to embolden the pure Preachers of the Gospel against all the glorious assaults of their adversaries. Again, because the preachers of the word have taken upon them the guiding and government of the people as well in life as in doctrine, and in good example to go in and out before them, he preventeth the subtlety of Satan, who might by the evil slanders of the false Apostles move these men to some remission in their calling. And to put away this temptation, the Apostle Paul putteth them in mind of this rule, and propounding here a promise, he encourageth them, notwithstanding their persecutions, against all attempts of men, and assureth them of God his merciful protection. This promise of the favour of God to his faithful Ministers is not only in this place, but used elsewhere of the holy Ghost, as Deuter. 33. 11. Moses the man of God blessing the tribes of Israel, saith thus of Levi the Priest of the Lord, Bless o Lord his substance, and accept the work of his hands: smite through the loins of them that rise against him, and of them that hate him, that they rise not again. Thus he comforteth Levi, showing that his ministery should not be contemned without revengement. And Zachary. 3. 1. 2. it is said, And he showed me jehoshua the high Priest, standing before the Angel of the Lord, and Satan standing at his right hand to resist him, and the Lord said unto Satan, the Lord reprove thee, o Satan, even the Lord that hath chosen jerusalem reprove thee. Where we see, that where God his true Ministers are, there is a strife with Satan, who is ready for them, but yet they are before the Angel, that is, Christ, who will smite the proud force of Satan, that he shall not be able to withstand us. And Christ showeth, that he hath a common ministery in and with his preaching, by them beseeching some, by them also threatening others: and therefore as he hath given them gifts for his glory, so he is armed with power to confound all that lift up an high hand against them. Hereupon he so much authoriseth his Apostles, telling them, whatsoever they bind on earth, shall be bound in heaven, and whatsoever they lose on earth shall be loosed in heaven. Neither doth this or such like promises only concern them, which in every point of doctrine and discipline are sound, and without error, but even them also, who holding carefully the foundation, which is Christ jesus, through some infirmity of judgement build timber, hay, or stubble, as we may see 1. Cor. 3. Wherefore, if a man preach that we are all condemned through sin, and that there is no salvation without Christ, and no condemnation to them that believe in Christ, and teacheth that we must be crucified to the world, and become new creatures, though he doth not all other things perfectly and absolutely, yet keeping this foundation, he shall find mercy. But if a man destroy the Temple of God, that is, labour more about the establishing of ceremonies, and maintaining of errors, than he doth to maintain and establish the power of the Gospel, the Lord will surely destroy him. As than we dare not say, that a man purely preaching Christ crucified, though he fail in some smaller points of discipline, shall be damned: so we affirm, that a man maintaining corruptions, and nothing labouring to preach the cross of Christ, and neglecting the doctrine of being crucified to the world, and of becoming a new creature, is to fear, lest that if he repent not, the Lord destroy him. For if they destroy the Temple of God, that is, the people of God by not teaching the truth, and by keeping out from entering into the truth, not only themselves, but others, the Lord will undoubtedly destroy such. This place maketh much also for our comfort against heresy and popery, because as God promiseth peace and mercy to them that preach and embrace the doctrine of our salvation by Christ; so he threateneth on the contrary his curse and vengeance both to the preachers and followers of the contrary doctrine, howsoever they hope for a day, or contemn the flock of Christ. For the same God that made the Israelites a valiant people in pursuing their enemies, so long as they continued in the rule he had appointed them; brought them low, and made them fly before their enemies, when they forsook this rule, so as one chased ten of them, and ten put to flight an hundred of them. Let us boldly then both preach and receive this doctrine of Christ▪ and not fear any corrupt Teachers whatsoever, seeing their supposed felicity shall be accursed▪ and our supposed misery shall be blessed. Which curse manifestly appeareth in many Papists this day, that become rebels, traitors, and murderers, as also in heretics, who are become mad and frantic, the Lord watching over them for evil and not for good. And upon the Israel of God. here with the Preachers the Apostle joineth the people of God, showing that they that willingly hear, and carefully embrace the doctrine, That by the law we are condemned for sin, and by the Gospel we are saved through faith in Christ, and therefore from henceforth endeavour to have this world crucified unto us, and us to be crucified to the world, and to become new creatures, shall also be saved, and find mercy and peace. Israel properly signifieth one that prevaileth with God. Now, because there was Israel in the flesh, which many did boast of, he here speaketh of the Israel in the spirit, as he speaketh of the jews Rom. 2. and therefore calleth it the Israel of God, making a distinction between that counterfeit Israel, resting in the ceremony and outward title of the name, and that true Israel, whose praise is of God, and not of men. Before the jews took the whole privilege of the covenant of God, but now the Gentiles also are contained in the covenant, because all ceremonies abolished, there is one shepherd, and one sheepesold. This promise than belongeth no more to all professors, than to all preachers, but to them alone which are truly called to be the true Israel of God. Whereby we are to learn, that all Christians shall not obtain mercy and peace, but the Christians of God, that is true Christians in life & doctrine. Wherefore all counterfeit Christians are to fear their estate, can they never so well say their catechism, were they never so well baptised, or confirmed, were they never so often coming to the Church to hear the word & receive the sacrament. Now if Israel the beloved of God not rejoicing in the cross of Christ, not being crucified to the world, not being a new creature, shall not find mercy and peace, what comfort are we to look for being Gentiles wanting the same things? And yet we must remember the consolation above named, that though Christians be in some points infants in doctrine, judgement, life, and conversation, yet if they carefully hold the foundation and build thereupon a godly life in truth and sincerity, though in some weakness, infirmity and imperfection, they shall obtain mercy and peace in the end. The truth of this promise, and sure wrath of God on the wicked may appear to us both in the life and in the death of the true and counterfeit Christians, in seeing what mercy and peace appeareth in the one, what anguish and impatience breaketh forth in the other. The dear Martyrs of God neither were afraid of death on the one side, but rejoiced, in that they were made worthy to suffer for the truth, neither senseless and blockish as feeling no pain on the other side. The learned heretics which would seem to suffer, either yielded being overcome with the pain, or else died like stocks & stones, being half dead before they came to be executed. As for others that have died in their beds, the Lord hath given a manifest distinction between the true prophets & false teachers, between christian professors, and obstinate Papists. The children of God ever have laboured to make confession of their faith, to make known their hope, to witness their abundant joy at their departure, neither overcome with immoderate fear, neither sinking down in too much blockishness: the other have died some desperately without hope, some presumptuously without true faith, some murmuringly without all joy. FINIS. THE FOURTH PART OF THE WORKS OF THE REVEREND AND FAITHFUL SERVANT OF JESUS CHRIST, MASTER RICHARD GREENHAM, MINISTER AND PREACHER OF the Word of GOD, containing an Exposition of the 119. Psalm, found unperfect amongst other writings of Master GREENHAMS', and perfected by Robert Hill, Doctor in Divinity: whose observations may be known by this mark. ¶ WHEREUNTO ARE ADJOINED OTHER Meditations upon certain parts of the Scripture. the Titles whereof appear in the next page following. VERITAS VIRESSIT WLNERE TC printer's or publisher's device AT LONDON, Imprinted by Thomas Creed, for William Welbie, and are to be sold at his shop in Paul's Churchyard at the sign of the Swan. 1611. THE MEDITATIONS CONTAINED IN THE FOURTH part, are these hereafter following. 1 AN exposition of the 119. PSALM. 2 Meditations on PROV. 4. from verse 13. to 24. 3 Meditations on PROV. 14. vers. 5. 6. 7. 4 The sum of the Epistle to the HEBRVES. 5 A brief sum of ECCLESIASTES. TO THE RIGHT HONOURABLE, JOHN, LORD. STANHOP, BARON OF HARINGTON, VICECHAMberlaine to the Kings most excellent Majesty, and one of his Honourable privy Council, Grace and Peace. RIght Honourable, Though Divinity as an Handmaid, attend all other callings, (and by reason of her poverty serves many Masters) yet if she were esteemed according to her worth, she were worthy to become a Mistress to the most. Her Conception is Celestial, her Birth, in Paradise, her education in Canaan, her food Mannah, her habit righteousness, her Arms, the Lamb, her children Saints, her kindred Angels, her habitation upon Earth, is the Church militant, and in Heaven the Church triumphant. This poor Lady hath ever yet lived by milk, which being drawn out of the two dugs of the Old and New Testament, is called the sincere milk of the word of God: after which all her true children do thirst, as after that food which must nourish their souls. This word it was decreed by God the Father, preached by God the Son, inspired by God the holy Ghost, and by Angels, Prophets, Apostles, and Evangelists successively made known to the children of the Church. The Church of the jews knew it only for a time, there he thewed his ways unto jaakob, his statutes and ordinances unto Israel. The Church of the Gentiles shall know it for ever: he dealeth now graciously with every Nation, and the Heathen have knowledge of his Laws. True it is indeed, the jews have the Bible, but by reason of that curtain drawn before their eyes, they cannot see him, who is the end of the Bible, there is a great diference between them and us. They (as Hierome saith) have the books, we the word of those books: they the Prophets, we the understanding of the Prophets: they are killed by the Letter, we are quickened by the Spirit: They have Barrabas the murderer delivered: to us is delivered CHRIST the Son of God. judas sold him, the jew bought him, the true Christian is the possessor of him, whom he findeth in this Word, feeleth in the Sacraments, and feedeth on in his heart by a lively Faith. The antiquity, necessity, dignity, and commodity of Helie writ, if it were truly thought of as it should, would breed a greater love to the reading of it, desire to the knowledge of it, and care to the practising of it, then is now a days in the most of the world. For Antiquity, it is in part as ancient as the first Adam, and in whole, as old as the second, in whom all the Promises contained in this book are, Yea, and Amen. For necessity, as needful as the true knowledge of God, whom to know is eternal life. For dignity, so greas that it alone must be called the Law of God, yea, that law then which no man can show a better to serve God by, or by which he may better know his duty to man. Compare we this our Christian law with those of Lycurgus, Draco, Solon, Zaleucus, Numa Pompilius, Roman twelve tables themselves, which Cicero preferreth above all the books of Philosophers, and the difference will be as great as the light of the Sun, to a candle, the Cedar to the shrub, and the little Ant to the great Elephant. ●●●●● Augustine considering but one sentence of this book, writeth thus: What disputations, what Epist. 3. ad Volus. writings of Philosophers, what laws of any Cities, are to be compared to these two Precepts upon which (as CHRIST saith) depend the Law and the Prophets; Thou shalt love the Lord thy God, with all thine heart, with all thy soul, and with all thy strength, and thy Neighbour as thyself? here are Physic's, here are Ethiques, here is Logic; here is the la●da●l● government of the Commonwealth, etc. Again, would we know the commodity of the Word of God, Psalm, 19 7 etc. David saith, the Law of the Lord is perfect, converting the soul, the Testimony of the Lord is sure, and giveth wisdom to the simple the Precept of the Lord is pure and enlighteneth the eyes. The fear of the Lord is clean, and endureth for ever: the judgements of the Lord are true, and righteous altogether. They are more to be desired then gold, yea, than much fine gold: Sweeter are they then the honey & the honey comb. By them also is thy servant made circumspect, & in keeping of them is great reward. 2. Tim. 3▪ Paul saith the Scriptures make wise to salvation, & are profitable to teach, to reprove, to correct, & instruct, and to make the man of God, (that is God's minister, who only in the Scripture is termed a man of God) perfect to every good work. And surely if men now a days could lay aside curiosity in searching after things not meet, affection in loving and hating men too much, ambition in seeking their own glory, self-love, in liking their own opinions best, pertinacy in maintaining preconceited errors, and in a word, prejudicate opinions of some men's gifts, and a popular following of most men's conceits, and that bitter calumniation, which is used one against another; if men (I say) could lay aside these, and only hearken what God doth say in his word, there would be an end of many Controversies, which till then will never be without controversy. The Prophet that hath a dream, will tell a dream: he that hath God's word, will speak God's word, jerem. 23. If once we reject the word of the Lord, what wisdom is in us? I●●● 8. 9 I had rather hear what God saith by his Prophets and Apostles, than what all the Fathers, and Schoolmen, and Doctors, and Casuists in the world can say: though also I will be content to hearken unto them, when they also should hearken unto the Lord. It is well observed by Erasmus in his prefuce before Ireneus, that that holy father did only with the weapons of the Scriptures encounter with the whole troop of heretics. The sung of David against Goliath▪ the sword of Goliath against the Philistines are not comparable to these weapons. The word of the Lord it is the sword of the spirit, we must fight with it: the light of the soul, see by it: the guide of our life, walk by it: the fire of the Sanctuary, be warmed by it: the water of life be purged by it: the food of heaven, be nourished by it▪ the interpreter of God's will, we must know him by it: the means of consolation be comforted by it: and that mallet to knock out the brains of Antichrist▪ we must ever have it in our hands: If ever the Perdition●●e ●●e overcome, it must be by this means. To the reading of this word, the Fathers, especially Chrysostome, in many places exhorteth the people; and Erasmus in his preface to the new Testament, protesting his dissent from such as would not have private persons to read the Bible, saith, that the Sun in the firmament is not so common as the Doctrine of Christ. No man ever hated this light, but either he that wanted yes to behold it, or feared the light to discover his works of darkness. O then let us read this, and to reading add meditation, to meditation prayer, to prayer humility, to humility an aiming at God's glory and our good, and to all a desire to turn God's word into good works. This every word of God is pure▪ and is to be preferred before the gold of Ophir. And to the end we might all delight in it, there is set down in the Bible all such variety of learning as may give content to each several Reader; Histories for the Temporist, Philosophy for the Naturalist, Ethiques for the Moralist, Mysteries for the Artist, and languages for the Linguist. here is a Flood for the great Elephant to swim in, and ●▪ Ford for the little lamb to walk in. Would we be acquainted with the vanity of the world? what better means have we then the book of the Preacher? would we know how to live in the world? whence better can we have it, then from the book of the proverbs? and if we would power out prayers to God, David in his Psalms hath a platform of praying, which one little book is the Epitome of the Bible. Calvin calls it the Anatomy of the soul: Another, the prayer-book of the Church: Athanasius the definition of human life: Basil the prediction of things to come: Nazianzen the sweet Companion of life: Augustine the common Treasury of all good things: Ambrose the Medicine of Man's salutation: Chrysostome a Salve against every sore: Gregory that Stone which killed Goliath: And Bernard saith, that whosoever faithfully and devoutly doth sing the Psalms, in a sort is in association with the Angels: without which devotion, (what Quirister soever) shall sing them in the Church, I may say unto him as Augustine once said to the singing men of his time, Plus placet Deo mugitus Boum, latratus Canum, grunnitus porcorum, hinnitus Equorum▪ quam cantus Clericorum luxuriantium: The bellowing of oxen, the barking of dogs▪ the grunting of swine, and the ●eying of horses, do more please God then the singing of luxurious Choristers. Now though every Psalm be of special Observation; yet this one is especially remarkable. It was penned by King David, that sweet singer of Israel, it hath in every verse a commendation of the word of God, it is artificially written, every eight verses beginning in the Hebrew tongue, with one Letter of the Hebrew Alphabet: and the longest Meditation that ever David had, either concerning God's word or works, it seemeth he had it when he penned this Psalm▪ which the jews used as a Catechism for their children To the end this Psalm might be understood of all▪ it hath been expounded by many worthy men, especially by that worthy man of God, M. Richard Greenham, memorable in our Church. It is pity that all his meditations on this Psalm come not yet to light, but that in former editions about forty verses were left unexpounded. Now that godly man who hath the sale of his works, was very desirous that there might be an Exposition upon every verse, and to that purpose hath employed me. And I finding the four first verses expounded by a worthy Elisha, upon whom the spirit of this Eliah doth rest, was bold to set M. Dod of Hanwell. down the same as I found it: the rest I have finished according to the grace given unto me, and thus offer them to the Church of God. I remember that an ancient Father saith, judicem aditurus▪ patr●num quaere, Must you appear Gregory. before the judge, seek a Patron. I am now to appear before as many judges as Readers, I desire a Patron: and I find none fitter than your Honour, who having for many years post been a bountiful Patron to my labours in the Church, will (I doubt not) vouchsafe to become a Patron of these labours for the Church. If ever we must look for a blessing from Counsellors, it is then when they consult with the Lord, and are not ashamed of the Gospel of Christ. Among many such Honourable Senators in our Kingdom, we have good cause to number your Honor. What Sabbath is there, which you pass over without the morning and evening sacrifice? what Minister is there who preacheth before you, whom you send away without a blessing? what month is there, in which you once are not a Communicant at the Eucharist? what day is there, that passeth over your head, in which you use not both prayer and meditation? You were once gracious in the eyes of that Queen, than whom the Church never had a more nourcing mother: you are now gracious in the eyes of that King, than whom the Church will never have a more nourcing Father: & in this honourable Parish wherein you live, what good you do by your own example, in frequenting God's house, your liberality & bounty in maintaining Gods Saints, & your care, that your family may be the Church of God, I had rather be silent, then say little. Your old age is a crown of glory, being thus found in the generation of the righteous. The consideration of your honourable respect to piety and godliness, hath made me a long time to honour you in mine heart, and the consideration of your▪ favour to me a poor preacher, emboldeneth me to publish these my labours under your Honourable name. If it please you to allow that your name, which I am persuaded is written in the book of life, may remain in this living and worthy book, I have that which I desire by this Dedication. Thus craving pardon, I humbly take my leave, beseeching the Lord to continue you long, a trusty Counsellor to our most gracious King: your Honourable Lady, the Lady Margaret, a precious jewel upon your right hand: and your hopeful and happy Children, as Olive plants round about your Table. London: From Salisbury Rents, at S. Martin's in the fields. November the first. 1611. At your honours service, Robert Hill. WHOSOEVER IS DESIROUS TO LEARN AND REMEMber the Word of God, that he might live after it, let him consider of that which is written in the 119. Psalm. ALEPH. THE FIRST PORTION. ¶ Verse I. Blessed are those that are upright in their way, and walk in the Laws of the Lord. THat which all men seek for and few find, the same is set out in the word of God, namely felicity and true happiness. And because God would have all men to know, wherein their blessed estate doth consist, therefore Christ begins his first Sermon with it Math. 5. David his first Psalm with it, Psal. 1. And the Prophet in this place his first verse with it, describing therein a blessed man. A description opposite to all that vain felicity, which ever vain Philosophers devised out of their deep speculations: or profane men frame out of their corrupt affections: not consisting in pleasures, riches, honours, greatness, in civil honesty, formal hypocrisy: or the whole possibility of nature, but in the sincerity of the heart, and continual walking in the ways of God. Solomon saw this, and therefore after he had sought happiness in all things of this life, he willeth us to hear the end of all, namely, to fear God and keep his commandments, for thus saith he, this is the whole man. If this (saith one) be the whole man, then without this man is no man; no though he wallow in wealth, swim in pleasures, and be carried aloft upon the wings of Honour. For first all these, (though they were all in the possession of some one man) cannot possibly fill the unlimited desire of the soul. So unquenchable is the thirst of man's soul, until it bathe itself in the river of life, and in the unmeasurable Ocean of goodness and wisdom. Secondly, they cannot secure the conscience distressed with the apprehension of the wrath of God, or prevent his judgements, as we may see in Nebucadnezzar: Dan. 4. and his son Belshazzar: Dan. 5. vers. 6. and Prophesied of Zeph: 1. 17. 18. Ezech: 7. 19 Obad: 4. When our sins are ripe, and ready to take the flame of God's fiery indignation, than neither the wedge of gold, nor the height of place can privilege or protect us. Lastly, they cannot stretch themselves to eternity: they all can bring us no further than our death bed: then are they utterly disappointed of their weak & imaginary sweetness, and are wholly turned into wounds and wormwood, into gall and vexation. They leave indeed a sting in the conscience that never dies; but themselves die all at our deaths, and lie down with us in the grave, job: 20. 5. 6. 7. 8. 9 10. etc. But to come to the blessed man indeed; in that when the Prophet would make known unto all the world, who are in the happiest estate, and in the highest place of account with God, he describeth & setteth them forth by this property: that they are sincere in heart, and upright in life and conversation; in a word, such as truly fear the lord The point hence to be noted in general, is this, that Grace and Religion is the way to all Doct. 1. Religion is the way to happiness. Psal. 1. 1. 2 etc. and 1 12. 1. Deut. 33. 29. blessedness. This doctrine the Psalmist confirmeth unto us in sundry other places, as Psalm. 1. and 112. etc. In the former whereof he declareth, who is a man truly religious, to wit, he that escheweth ill counsels, and sinful practices, and on the other side, embraceth and delighteth in goodness and godliness, and in the means of obtaining and increasing the same: and then he pronounceth such a man blessed: Blessed (saith he) is the man that doth ●ct walk in the counsel of the wicked, nor stand in the way of sinners, etc. But his delight is in the law of the Lord, and in his law will he meditate day and night. And to the same effect is that in the other Psalm before named: Blessed is the man that feareth the Lord, and delighteth greatly in his commandments, etc. Throughout which Psalm, we may observe as the true and certain notes of a righteous man, so also his privileges, which are very many, and very great, both in regard of himself, and of his posterity, which shall speed the better for his sake. Notable likewise is that place of Deuteromonie, where the Lord speaketh unto his Church in this manner. Blessed art thou o Israel who is like any ● thee, o people saved by the Lord, the shield of thy help, and the sword of thy glory? which speech is not to be understood, as pertaining only to that nation, but as belonging to all that are the ●●ue Israel of God, and that serve him with an upright and faithful heart. Now what saith he of them? Who is like unto thee, O Israel? Why, if they should have looked to outward things, they might have answered, the Egyptians, the Edomites, Assyrians, nay the very Canaavites themselves are like unto us, yea far beyond us: for at that time when this was spoken, they were in the wilderness, traveling towards the promised land: and what great matters had they then? Moses who was the best of them, had not a house to rest his head in: none of them could say: this is my ground, there is my corn, thus large are my revenues by the year, etc. but they were all tenants at will at a days, or at an hours warning, or less, even as God's pleasure was: yet the Lord maketh a challenge against all the world: Who is like unto thee o people saved by the Lord? meaning indeed, that no nation under heaven was comparable unto them in regard of the wonderful things that God had wrought for them, and in regard of those heavenly prerogatives which he had vouchsafed unto them: the meanest hewer of wood, or drawer of water, amongst them, was to be preferred before the mightiest Monarch in the world: and that may be said of all true Christians, which was spoken of them: Who is like unto thee O people saved by the Lord? The truth of this will more evidently appear, if we well weigh the things that follow: Namely, 1. What misery grace doth free us from. 2. What good things it maketh us to enjoy, 1. In this life. 1. Estimation. 2. Safety. 3. Comfort. 2. In the life to come, all manner of happiness. 1. First therefore that we may see what misery it frees us from, we must consider, 1. What misery grace freeth us from. that men naturally are the children of wrath under the curse and malediction of God, subject to horrible vexations and terrors: all their life long, they live in fear of death, and of such judgements as are forerunners of death: their table is a snare, and their prosperity their ruin: their adversity is embittered, and their callings accursed, and in a word, nothing maketh them better, but every thing a great deal worse; all being infected and poisoned unto them by their own sins, and Gods fearful vengeance upon the same. If they live, it is to the increase of their damnation: if they die, they go to take present possession of destruction: if they refuse to eat and drink, they Note. are murderers of themselves: if they do eat and drink, they are usurpers of that which is none of their own. If they come not to the Word, and Sacrament, they are contemners of God's ordinances: if they do come, they are profaners of the same, and so shallbe further hardened to their final perdition: and is not this a wretched case? Though for their apparel, they were clothed as Solomon in the midst of his royalty: though their Robes were as rich as was Aaron's Ephod, or breastplate, or the most costliest parts of his garments, all were of no worth without grace: though they fed on the daintiest dishes, and did eat Angel's food (as the Israelites are said to do) yet if they be sinful and rebellious, they shall perish as Corah, Dathan, and Akiron, and many other of them did. Though their habitations were as sumptuous & delightful as Paradise was, yet they could have no more comfort therein, then Adam had, when he had once broken the commandment of GOD, in eating of the forbidden fruit: Notwithstanding, all things remaining in their excellency as before, yet he was surprised with the terrors and fears of a guilty conscience, and could take no pleasure in the goodly rivers, in the pleasant fruits, in the variety of all the creatures that were in the garden of Eden, etc. but he was feign to fly from God's presence, and to hide himself among the Trees of the garden. And last of all, though their dignity were never so great, their possessions never so ample and large, and their substance never so plentiful and abundant, yet they could have no more comfort in aunt, or all these things, than Belshazzar that impious King had: who for all his valiant Captains and Soldiers, for all his great cheer and plenty of wine: for all his jollity and triumphing over God's people: for all his merry companions that he had about him, and all the means that he had to comfort him; yet was he in such horror, when Daniel. 5. 6. he saw on the wall the Handwriting against him, that his countenance was changed, and his thoughts troubled him, and the joints of his Loins were loosed, and his knees smote one against an other. This (and much more lamentable than can possibly be expressed) is the case of all unregenerate men: And how great then must the excellency of Grace needs be, which freeth a man from this woeful estate and condition? Yet this is not all, but as it freeth men from this misery, So 2. Secondly, it bringeth men to the enjoyment of all good things; and that first in 2 What good things Grace maketh us to enjoy. this life it procureth them the benefits following: Namely, 1. First, a good estimation: So that it may be well said, that the righteous is more excellent than his Neighbour; and that of all other, they are the most glorious people, that 1 A good estimation. Prou. 12. 26. have the spirit of Grace and of glory dwelling in their hearts. For they are precious in God's sight, as being his chief Treasure: precious in the eyes of his people: precious in the account of the Angels: yea, reverent in the sight of the very wicked, who esteem them to be honest men, & dare trust them before any other, many times with their goods, with their children, and their portions▪ yea, and with their souls also. For when they are in any extremity, lying upon their deathbeds, or the like, oh then they cry out! Send for such a Preacher: send for this or that good man or woman: now their prayers and their speeches might do me good, which heretofore I have rejected, or lightly esteemed: and then none is to be compared to them, none to be sought unto in respect of them. And when they labour to disgrace and vilify them, by terming them Dissemblers and Hypocrites, Note. even then against their wills, they highly commend them; for it is in effect, as if they should say: These men pretend they have many virtues in them, but I would not have men think, that they are so good and godly, as they seem to be: If they be, than they must needs be an excellent people indeed; (for there is none that hath any civility in him, but he will acknowledge that it is a good thing to hear, and read, and confer, and to spend much time in prayer, as God's servants do; but they cry out, that they do not these things well, nor with a good heart.) Now, if Christians consciences do bear them witness, that they do perform these duties in uprightness, than they have the testimony of ungodly men themselves on their sides: and till they can disprove the soundness of their hearts, they must, whether they will or not, justify their behaviour. Thus we see how godliness winneth a good estimation. Now secondly, it doth also bring safety with it: it setteth men out of gunshot, so that 2. Safety. neither the Devil, nor all the powers of hell can annoy▪ or hurt them: nor any, or all of the devils instruments in the world prevail against them, for their overthrow: for the Lord is evermore a shield and buckler unto them, so that they must strike through him, before they can come at them. He will cover them under his wings, and they shall be safe under his feathers, Psalms 91. 4. Thirdly, the virtue and power of grace is such, that it maketh Gods children to rejoice, even in affliction, as was verified in David, who when he had many malicious adversaries 3 Consolation. Rom. 5. 3 against him, and many troubles beset him round about, yet he had more joy of heart than they had, when their wheat & their wine did abound And so it is with all God's setuants: as their sufferings are many, so are they refreshed with manifold consolations. Psalm, 4. 2. Cor. ●. And when outward matters of rejoicing are furthest removed from them, then are they driven nearer unto God, the fountain of all true comfort, and by that means their hearts are exceedingly revived. And if they be so much cheered in the times of their greatest adversity, how much more joyful are they in the days of their prosperity, when he maketh them to rest in green pastures, and leadeth them by the still waters: preparing for them Psalm, 23. a Table in the sight of their adversaries, anointing their heads with oil, and causing their cups to runne-over, as the Psalmist speaketh. And they withal, have a principal care to entertain God's blessings with thankfulness, and to serve him with a good and thankful heart, in the use and enjoyments thereof. Now if their estate be so blessed in this life, what shall their happiness be when they depart out of this life, to have the fruition of those joys, which are prepared for the Saints, in the kingdom of glory? where all tears shall be wiped away from their eyes, and they The happiness in the Life to come. being altogether freed from sin and sorrow, shall receive an immortal Crown of blessedness with the Saints and Angels, in Gods own presence, where is fullness of joy, and at whose right hand are pleasures for evermore; where there shall be no parting of company, nor possibility of any unkindness, nor tediousness in conversing together. Psalm 16. Much more might be spoken of the excellency of this estate, and yet when all hath been said that can be, it is nothing in comparison of that which the thing is in itself, and we shall find it to be, when we shall lay down this body of corruption, and be clothed upon with perfect glory. But yet that the dignity thereof, may somewhat more clearly be seen into, let us consider a little further of the 1. Price.— thereof. 2. Rareness, and thereof. 3. Continuance thereof. 1. First, concerning the price that was laid down for the purchasing of it, it was the greatest that ever was given for any thing; For there goeth more to the buying of a The price of Grace. Christian, then to the making of the world▪ For in the Creation, GOD did but say the Word, and all things were presently form according to their several kinds: but in the work of Redemption, God was not only to say, but to pay also, and that full dearly, even the blood of his only Son, which was of an infinite value. And therefore if things are to be esteemed according to that which Wisemen will give for them, surely the estate of Christianity must needs be worthy high estimation, sith the wise GOD provided it for his children, at such an inestimable reckoning. 2. Further in respect of the rareness thereof, it is to be accounted very admirable. If The rareness of it. things that are very dear were also very common, that would diminish some part of their worth: but as for this, it is both precious and rare. There are but a very few selected ones, that the Lord hath singled out, to be partakers of the life of Grace, and to be afterwards Luke. 11. 32. Matth. 7. 13. 14. Heirs of the Kingdom of Glory, which maketh it to be a gift of far greater estimation. 3. lastly, if it were both dear and rare, yet if it were to be enjoyed but a while, 3 The continuance, of it. it were the less to be regarded: Therefore this, addition there is unto the happiness of this estate, that it is also durable, yea, Everlasting. And whereas all worldhe Excellency, and all Earthly promotions are Temporary, and vanishing; So that a man may be very high this day, and as low ere the morrow, and none can be happy in possessing those things, through the loss whereof, he may so quickly become miserable: it is otherwise with them that are in the state of grace, for that never falleth: once a Christian, & ever a Christian: as the Lords purpose changeth not, so neither doth our condition change: ●ut if we have begun in grace, we shall end in glory, that never shall have end. Psal. 16 11. Dan. 12. 2. Is it so, that Religion and true piety, is the ready way to the highest advancement▪ than Use. 1. hence let us learn to set our hearts chiefly thereupon, and above all the treasures in the world, principally to affect that. We account it good husbandry in the first place, to s●eke after those things that will do us most good: if silver be offered, we will prefer it before brass, & if gold be offered, we will take it rather than silver. Now concerning this heavenly wisdom, it is said: Receive mine instruction and not silver, and knowledge rather than fine Pro. 8. 10. 11. gold: For wisdom is better than precious stones, and all treasures are not to b●e compared unto her. And this should encourage us rather to use all industry for the obtaining of this ble●●ed estate, because it is a thing have-able. It were in vain for a base person to sue to be a King, a Duke, or a Lord: none almost is so foolish, as to seek for such preferments, because they know it would be but lost labour. But there is not the meanest servant, slave, or bondman, but may attain to this spiritual dignity, which is far beyond all advancement that the kingdom of this world can possibly yield. He that can pray, hear, meditate, confer, and judge himself in secret before he cometh to the Sacrament, and with all good care and conscionable respect use all God's ordinances, for the obtaining of faith and other graces, which do ever accompany the same, shall be sure of good and happy success: for the Lord will be sound of those that seek him with a true heart; therefore let us not so cast our eyes on earthly commodities, as that in the mean time we neglect this pearl of price, and this inestimable jewel, that will so exceedingly enrich us. The Apostle telleth us, that those 2. Cor. 9 21. that run in a race for a prize, though it be but a garland that is set up, so that they can gain only some small credit of their agility and nimbleness in ou● running one another, yet they will put off all that might clog and hinder them in their race; but especially if they should run for a crown of gold: neither will they be so foolish as to stoop down to take up every pin or point that lieth in the way; and yet they run but at an uncertainty: when they have done their best, another may carry away both the honour and commodity from them: and certain it is, that but one alone can win the prize: and even he also, though he have the applause at one time, may go away with the disgrace at another, or if his credit do continue all his life time, yet death will take it away at last. From all which the Apostle would have us draw this conclusion, that if such kind of persons, notwithstanding all that hath been said, will so bestir themselves, and seek to acquit themselves every way like men: then much more ought we to put ourselves to it, and with all alacrity run the race that is set before us, sith we run not at an uncertainty, but are sure to obtain the crown; o●e shall not prevent nor deprive another, but all shall undoubtedly get that which they do expect: and especially seeing that withal we strive for an incorruptible crown, and shall attain unto, not a fading and vanishing, but an abiding and everlasting dignity. O but (will some say) if we bestow our p●●n●s and endeavours so much about spiritual Object. things, in the mean time, we shall neglect those earthly things that are needful, and so bring ourselves to poverty. N●y, not so, provision for our everlasting Answer. 1. Tim. 4. 8. estate, doth never impair our present estate: for g 〈…〉 th' the promises of this life, and of that which is to come: and thereby shall all matters be blessed unto us. Have we inheritance, wealth, reputation, dignity, etc. This will assure us that we have Note. a good ti●e unto all, and season and sweeten all, that every one of them shall be comfortable and profitable unto us, making it clear unto our hearts and consciences, that the Lord sendeth them in mercy, as pledges of greater m●●ters that he mindeth to bestow upon us. Have we not these outward things? Godliness will make a supply in stead of all: for that is great gain with contentment, in comparison of which, all the promises of contentedness 2. Tim. 6. 6. that other things make unto us, will be found to be but mere illusions; because it certifieth our souls that God will provide sufficiently for us, which persuasion alone is able to stay the restless and unsettled minds of the sons of men, from pursuing after the unprofitable, deceitful, and lying vanities of this present evil world. Seeing religion is such an incomparable treasure, it should instruct us in the second place to have the means in due estimation, whereby we may be made truly religious, by Use. 2. which our minds that are blind, may be enlightened, our hearts of crooked may be made strait, of proud may be made humble, and of fraudulent may be made true and faithful. And those means are the Word, the Sacrament, Prayer, and the like, which are the steps whereby we must ascend unto this honourable estate: for it is as possible for men to make stairs to climb up unto the sky, as for us without these, to ascend unto heaven, by any devices of our own framing. The word is the key that must open hell gates, to set us at liberty from the bonds of sin, of Satan, and of death; and to unlock heaven gates, that we may have entrance into glory: in which respect it is, that Christ saith unto Peter, that he would give unto him (and consequently to all Ministers of the Gospel) the keys of the kingdom of heaven, that is the dispensation of the word, which maketh the way unto heaven lie open to all such as by faith receive the same into their hearts. So that we should not come unto the means with a b●se conceit, or light estimation thereof, but with a large and ample desire and expectation of taking benefit thereby. If men can once espy a way how they may rise in the world, either in great wealth or promotion, they will be most industrious and laborious in that course, they will refuse no pains in seeds time, though the weather be unseasonable and cold▪ and their work every way troublesome: but they will put themselves to it with all care and industry, in hope (though it be but an uncertain hope) of bettering their estate. So those that live by fairs and markets, will not fail one of them ordinarily, neither heat nor cold, wind nor rain, nor any the like impediments shall hinder them from pursuing their commodity; and why then should we be negligent, and play the sluggards while our seeds▪ time lasteth, and the Lord biddeth us plough jetem. 4. up the sallow ground of our hearts, that he may sow therein the seed of life which will never fail to yield us a plentiful harvest, if we can wait upon him for the same? And why should we be slack and careless when our chief market days and fair days come, and not rather set our hearts and endeavours to seek after those things, which all that seek shall find, and being found will make us men for ever. This should be an encouragement unto us, not to think any thing too much, that we Use. 3. can do or suffer, in or for the profession of Christianity. Oh, but it is an hard matter (may some say) to fast and pray, and mourn, and grieve our Object. Difficulties in Christianity. hearts, continually for our sins land when we have done all, to be derided and maligned, persecuted and slain for a good cause● and besides all these, to feel God's hand scourging us, sometimes with poverty and want, some times with fears and terrors: sometimes with temptations and inward conflicts, etc. These things seem very great, and very tedious indeed to flesh and blood: Answer. but in truth they are but small, yea matters of nothing, if we consider what is the use of them, and what will be the end of them; and therefore let us remember for our comfort when we are in this strait and difficult and unpleasant way, that we are Note. going to be installed into a kingdom: and who is there that being offered a Baronrie, or a Lordship, yea though it be but a Farm, if so be he will take the pains to come for it: who is there (I say) that would take exception, and say, alas the air is cloudy, and the weather uncertain, nay it begins to rain, or hail, or snow already, and therefore I will even stay at home, and never wet my foot for the matter? Nay if there be but likelihood of some smaller gain, and the weather fowl, and the ways deep, and themselves somewhat out of temper also, yet they will adventure to go through all, and rather ferry over, than come short of that profit that is offered: how much more than ought we to break through all impediments, and swallow up all difficulties with the consideration of this, that our journey tendeth not to the getting of some small commodity, or to the purchasing of some worldly possessions, or to the obtaining of any earthly pre-eminence or preferment whatsoever: but that we are traveling toward our own country, where we shall receive an invaluable and eternal crown of glory? and albeit we must pass through many rough and craggy, and thorny ways, and meet with sundry things, that will be very irksome and unpleasant; yet let us make account withal, that we shall find many sweet comforts, and joys unspeakable, and glorious in the midst of our pilgrimage, and in the end shall have the fruition of that happiness, which will make amends for all. And this was it that made the Apostle Paul so comfortable, in the midst of all his sufferings Therefore we faint not, (saith he) but though our outward man perish, 2. Cor. 4. 16. 17 yet our inward man is renewed daily. For our light affliction, which is but for a moment, causeth unto us a far most excellent, and an eternal weight of glory. Where we may note, that when he speaketh of the happiness of another life, he magnifieth the same exceedingly, both for the worth of it, and for the continuance of it: calling it a far most excellent, and eternal weight of glory. To be excellent is much, to be most excellent, is far more: to be far most excellent, is yet an higher degree: but when he calleth it a far most excellent, and withal an eternal weight of glory, it maketh a great addition unto all the former, and showeth that it is indeed, an inconceivable and unutterable happiness, that in the heaven we shall enjoy: but on the other side, he counteth his affliction light and momentany, because it passeth as it were in a thought, and is a thing of nothing, being laid in the balance, against the never fading bliss, that we shall shortly come unto. And as for that weight that is in the tribulations of this life, it is but as an heavy bag of gold, that will make the hart of the owner light, in the very carriage of it, and so much the more light, by how much weightier it is. And therefore by all these motives we should persuade, yea, even compel our souls unto patience under the cross of CHRIST, and to perseverance in the practice of all the Hebr. 10. 33. 34. duties of godliness: a pattern of which patience we have in the Hebrues. Who after they had received the light, endured a great sight in afflictions. Partly (saith the Apostle) while ye were made a gazing-stock, both by reproaches and afflictions, and partly while ye became companions unto them, which were so tossed to and fro. For both ye sorrowed with me for my bonds, and suffered with joy the spoiling of your goods. And why? knowing in yourselves that you have in heaven a better and more enduring substance. If their riches had been of such value as they made show of, and as the world takes them for, they could not have been so quickly taken from them; but sith they had betaken them to their wings, these faithful ones knew, that heaven, which was reserved for them in stead thereof, was far more excellent, and more durable, and therefore full glad were they, that for the cause of God, they had made so happy and so blessed an exchange. Verse 2. Blessed are those that seek him with their whole heart, etc. THese words having been expounded before, offer unto us this doctrine: That whosoever Doct. 2. would have sound happiness, must have a sound heart. So much sincerity as there is, so much blessedness there will be: and according to the degree of our hypocrisy, will be the measure of our misery. It is not in the action done, or in the words spoken, that blessedness consists, but in the quality of them, that all be done and spoken sound and sincerely: this is required Psalm 15. that he that will be a member of the Church militant on earth, and of the Church triumphant in heaven, must walk uprightly, and speak the truth from his heart. And again in another Psalm, a question is made to the same effect, Who shall dwell in the mountain Psal. 24. 3. 4. of the Lord, and who shall stand in his holy place? and the answer is: He that hath innocent hands, and a pure heart, which hath not lift up his mind to vanity, nor sworn deceitfully. In which words we have a description of a sound hearted man. 1 By his actions, that he dealeth uprightly, and so hath innocent hands. 2 By his affection, that he lifteth not up his mind to vanity, that is, setteth not his heart on any earthly thing: in which sense that phrase is used in the original. jer. 22. 27. 3 By his speeches, that he hath not sworn, nor any way spoken deceitfully. The reasons to confirm this point, are drawn from the great inconveniences, that will follow on the contrary; for if there be in any a fraudulent and deceitful heart. 1 First, there is a deadly quarrel, and mortal enmity between God and him: for who Reasons. are they that are reconciled to the Lord, whose sins are covered by the righteousness 1 God hath a quarrel against hypocrites. of his son, so that they shall not be imputed unto them? even they In whose spirit there is no guile. And what will follow then for those, whose hearts are full of fraud and deceit, but that they must needs be destitute of all hope of the pardon of their sins, and so consequently lie open to the strokes of God's vengeance due unto the same? 2 And as their persons are hateful to the Lord, so are their services abhorred of him: Psal. 32. 3. for indeed they are not the services of God, but of Satan, and of their own flesh: and 2 He loathes their services. therefore be they never so glorious in outward show, and let them pretend never so much zeal in the performance of them, yet the Lord hath them in utter detestation: As we may plainly see in the hypocritical pharisees, they would be every where praying with Matth. 6. great devotion: and very often fasting, with great austerity, and blowing a trumpet to give notice unto men of their almesdeeds and liberality, and striving with all their might by external observations, to win themselves the praise of holy & zealous men: Luke. 15. 16. yet for all this, our Saviour sharply rebuketh them, saying; Ye are they which justify yourselves before men, but God knoweth your hearts, for that which is highly esteemed before men, is an abomination in the sight of God. It is as loathsome unto him as carrions, or toads, or any such creatures as man's nature doth most abhor, can be unto us. Thirdly, this is another misery of hypocrites, that they live in continual fear and 3 They live in continual danger. danger: there are holes in their masks, (at least there will be) and their double dealing shall be seen into: it shall sometime or other come to light, how they have abused God's presence, and dissembled with their brethren, by making fair shows, and pretences of that which they never meant: their sins shall not always lie hid, but either they will give over all, in time of persecution, as the stony ground did; or in hope of promotion, as judas, and Achitophel did, and so discover their false-heartednes: or else it shall be drawn Luc 8. 13. forth by their speeches, in their merriments, or in their distempers; or else God's spirit in godly men, shall descry it, by working in their hearts, a vehement suspicion of them, and causing them with a judicious eye, more narrowly to pry into their works, and ways. By one such means or other, God will lay them open to the view of the world: so that being in such peril, they cannot but have a fearful heart, and a restless conscience. And to this purpose, notable is that saying of Solomon: He that walketh uprightly, walketh boldly Prou. 10. 9 or surely, but he that perverteth his ways shall be known. Whence it is apparent, that the upright man needeth not to fear any thing, he needeth not to be afraid of ill men: for though they may disgrace him, they cannot shame him: he needeth not to be afraid of good men: for the oftener he speaketh unto them, and converseth with them, the more he is approved by them: neither needeth he to be afraid of God, for he that searcheth the heart and the reins, knoweth and alloweth of the integrity of their souls. They have no cause of fear for the present, because all things go well with them: neither is there any for afterwards, because all things shall go well with them, for they shall never fall away from God: None can pluck them out of his hand; Satan cannot, because he that is joh. 10. 29. joh 4. 4. in us, is stronger than he that is in the world: sin cannot, because grace will prevail against it: the world cannot, because this is our victory, whereby we overcome the world, 1. john. 5. 4. even our faith. And the Apostle concludeth generally for all other matters, that neither Rom. 8. 38. 39 death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ jesus our Lord. What followeth now on the contrary part for hypocrites? but he that perverteth his way, that is, alloweth himself in any ill course, though never so secretly, shall be known: that is, his vile and wretched dissembling shall be detected, if not in this world, yet when the thoughts of all hearts shall be made manifest: they shall be found out first or last, and therefore they cannot but walk fearfully in their ill courses, wherein they walk and give liberty unto themselves. This should make us exceeding careful, and wary when we offer ourselves to God's Use. 1. services, to search and dig deep into our hearts, that we may cast out all the loose earth that is there, and so our building may be on a rock, and not on the sand. We must purge Matth. 22. away that leaven of hypocrisy, that hath wholly infected our nature, that so we be not found to halt in our worshipping of God, lest he take us with the manner, as he did him that came without a wedding garment, whom he singled out from all the guests that were present, and that not only to ignominy & reproach, but to everlasting punishment and torment in hell fire. It is very dangerous than we see to deal hypocritically with God; it is not safe with men to pretend and say one thing before their faces, and to speak and do another behind their backs, because they may peradventure discern it: but it is more dangerous to dissemble with God, for he doth certainly discern it, and will as certainly punish it. Many, when they are reproved, or admonished, will snuff at it, and say▪ What need you be so hot in the matter? I hope you cannot charge me to be either Whore or Thief. But though man cannot charge you (which all cannot say) is that a sufficient discharge for you? Nay you must look unto it, that God find not matter sufficient to convict you, either of those particulars, or of worse and viler offences. And let none reply, that it is sufficient, that we frequent Sermons, & partake of the Sacrament, and come to prayer in public, and use prayer in the family, and perform other duties that Christian men and women should do, and no more is required at our hands. Yes, God doth require more than this: he calleth for the heart in all these: though a Answer. man be present at never so many Sermons, yet if his mind run after his pleasures, or after Prou. 23. his covetousness, so that when his body travels one way, his affections travel another way, all his hearing is nothing worth. And so in prayer, though there be never so many excellent words, apt terms, and goodly sentences, yet if they come from the head and not from the heart, from wit and memory, and not from the inward feeling of the soul, they cannot be accepted. God professeth indeed, that he will be found of those that seek him: but then they must seek him with their whole Ierm. 29. heart: that is, truly and fervently: they must not come with a part of their heart: for than they bring no part in God's account: but with all their heart: for he that giveth him not all, giveth nothing at all ●o for the works of our calling, if we do not labour therein as God's servants, we can expect no wages, we may have commendation from men, but we shall have ● check and rebuke from the Lord; men's tongues may magnify us, but God's hand will confound us. Therefore let us, when we enter upon any good way, endeavour with an upright and true heart to go forward in the same, otherwise it had been better never to have entered hereinto. Now that we may make sure work in this regard, let us try our sincerity by the good effects that do ever accompany the same. 1 One note therefore of a sound heart (which we should take for our trial) is to be Use. 1. universal in our desires, and in our practice, that we have respect to every commandment of Marks of an upright heart. God, to the first table as well as to the second, and to the second as well as to the first: that we be righteous towards men, as well as religious towards God; that we look to our hearts as well as to our actions, and to our actions as well as to our hearts▪ Contrary to this 1. Universal obedience. rule is the dealing of those that will give dispensations unto themselves for many things, so that they can make a show of some thing. What if we be not so strict for the Sabbath? Psal. 119. 8. (think they) yet we are no swearers nor blasphemers: what if we take a little liberty for vain sports and idle discourses? these are but trifles; we will not be adulterers, nor filthy speakers, etc. This is a shrewd sign of an heartful fraught with guile and deceit: the property of a good conscience is to be willing and desirous in all things to walk honestly. If one be never so strict for the Sabbath, if he will help himself by a lie now and then, for his commodity, or for his credit sake: and if a man be never so rigorous and severe for matters of justice, and yet will steal time from the Lord upon his day, and spend the same in his own businesses and affairs, whether secretly or openly: and so for any other thing, if we make bold to borrow a little law of God; this is an argument of a false and dissembling heart: and therefore this must be taken heed of, as being very dangerous. A second mark is to have a continual increase in godliness: neither to wax worse, 2 Growth in grace. nor to stand at a stay, but still to strive to grow better and better, as the Apostle Paul testifieth that he himself did: I forget that which is behind, and endeavour myself to that which is before: and follow hard toward the mark, to the prize of the high calling of God in Christ jesus. Phil. 3. 13. 14. And having showed what he did himself, he annexeth an exhortation also for us: Let us therefore as many as are perfect, (that is sincere, and void of gross hypocrisy) be thus minded. Verse 15. He was not as a vain foolish man, who running in a race will be ever & anon looking back how much ground he hath rid: but his eye was upon the mark, considering how much he had yet to run, how far off he was from perfection: and the same mind should be in us, and will be in as many of us, as are endued with the same spirit that Paul was. We must every day labour to abound more and more in all wisdom and in all goodness. Rom. 15. 14. If we prayed once a day in private, and that somewhat coldly at the first, we must afterward pray twice or thrice, or oftener in a day, as occasion is offered, and that more fervently, Note. and feelingly then we did in the beginning. If we did read and meditate more seldom, and with greater weakness and distraction at our first entrance into profession, in our proceeding, we must use those exercises more frequently, and perform them more seriously and cheerfully: and the like may be said for all other duties. Thus if we can labour to do, and when we slip, and so are stayed now and then in our race, yet if we recover Note. ourselves with speed, and set sure●, and look better to our steps, and make more haste in our way then we did before: we must not be discouraged, though we find not so good a progress as were to be wished for: God will accept of our endeavour, and his spirit will bear us witness that we have a true heart; Notwithstanding we come far short of that we should, and other of God's Saints do attain unto. But on the contrary, if we stand at a stay, or start aside like a broken bow, and so turn back again unto folly, it is much to be suspected that we never had any soundness in us. 3 A constant & conscionable use of all the means. A third token of sincerity is, constantly and carefully to use all the good means of attaining to goodness, and to eschewall the inducements that may allure unto evil. Doth any one hate swearing? then let him show it by avoiding the company of blasphemers. Doth any one loath impurity and filthiness? then let him testify it by separating himself from all wanton and lascivious company, and from all suspected persons and places. If one pretend that he● hateth these and the like evils, and yet will adventure upon the bait, Note. it is sure that such a one wanteth that truth of heart, which should be in him, and is in all, so far as they are sound within. So for the contrary; Doth any one desire that grace and religion may flourish in his heart, and that the fruits thereof may appear in his life? then let him use all private and public religious exercises, whereby these things may be wrought and increased in him; and delight in such company, as both by precept and example may further him therein. Doth any one wish that he could get victory over some special sins and corruptions that he is troubled withal? then let him enter into combat against them, as the Apostle did, Rome 7. Let him humble himself by fasting & prayer, and complain and cry unto the Lord for the repressing of them, and get such forcible reasons against them out of the Scriptures, as may quell the strength and violence of them: and thus a sincere heart will do. But if we make show that we desire to be godly and religious, and yet use not the Note. means at all, or but some of them: or if we use them all, it is but by fits and starts: or if we use them constantly, yet we do it but remissly and coldly, we cannot have any assurance that our hearts are faithful unto the Lord. 4 Respecting God in all things. A fourth argument of sincerity, is to perform all duties as in God's presence, looking unto him, as the director and discerner of our thoughts, words, and works, and thinking it sufficient if he approve of us, though men do dislike us; as the Apostle Paul telleth the Corinthians▪ As touching me, I pass very little to be judged of you, or of man's judgement, etc. 1. Cor. 4. 3. 4. He that judgeth me is the Lord. And again in the Epistle to the Thessalonians: As we were 1. Thess. 2. 4. allowed of God, that the Gospel should be committed unto us, so we speak: not as they that please men but God, which approveth our hearts. And therefore he prayeth in another place, that the Corinthians might do none all, not that he might seem approved, and have the credit of their 2. Cor. 13. 7. goodness, as being wrought chiefly by his ministery: but that they might do that which is honest, though he were disallowed▪ to wit, by men: for with God the righteous judge, he knew that he should be both approved and rewarded. Thus he that is a servant, faithful and trusty in his place, serving the Lord Christ in conscience, and not men with eyeservice, albeit he should be accounted the most idle and untrusty servant in all the family, (being indeed the most diligent and painful of all, he will still go on with his faithfulness, and not diminish any jote of his industry and laboriousnes. This job allegeth as a testimony of his integrity, that whereas he might have given free scope to his eye for wanton looks, and to his heart for sinful affections, yet he saith of himself: I made a covenant with mine eyes, why then should I think on a Maid●? And why job. 31. 1. was he thus jealous of himself, & thus careful to guide his eye, and to govern his hart in a right mā●er? the reason is rendered, verse 4. Doth not he behold my ways, & ●●ll all my steps? That also is Ios●phs commendation; that whereas he might have lived in impurity and filthiness, not only without blame and reproach, but even with the favour of his sinful and unchaste mistress, yet the fear of the Lord restrained him from that monstrous and abominable Gen. 39 10. sin▪ How can I do this great wickedness (saith he) and so sin against God? Yea, though she spoke to him from day to day yet he refused, and would not so much as be in her company, lest any temptation should be offered unto him by that occasion: he would rather have her displeasure the● Gods, and rather be imprisoned amongst malefactors, for forbearing of evil, then to be vexed and 〈◊〉 on the ●acke of an evil conscience for committing of evil. And this good disposition God● servants do many tim●s find in themselves, that Note. when they have fal●e into any 〈◊〉 ●●●ne, & have entertained ●●●●e and foolish thoughts, or corrupt and carnal affections, when they have over-shot themselves in their speeches or in their carriage, and 〈…〉 discerneth it, yet they take themselves with the manner, and knowing that Gods holy eyes are upon them, they judge and condemn themselves: and are thoroughly angry with themselves, for that which they have done. Yea sometimes, when men praise and extol them; yet they blush within themselves, and have an holy indignation against their own souls, that they have dealt hypocritically, or vaingloriously, or lightly, or indiscreetly, or passionately. This is a very singular mark, and undoubted argument of great piety and sincerity. As on the contrary, it is a certain note of gross hypocrisy, ever to be caring what men think and speak of us, and of our doings, and never to regard what God seeth amiss in the same. 1. The last note (though many other might be named) shall be this, patiently to endure ●▪ To receive a rebu●e willingly and profitably. an admonition and reproof, and to be desirous of the same, to the intent we may profit thereby: in public to like best, and desire most those sermons, wherein our own corruptions are most thoroughly met withal, and struck at with greatest sharpness and vehemency: and in private to be most glad of the society of those friends, that will in wisdom and mercy tell us most often, and most plainly of our faults. Hypocrites, cannot abide that any should ●ubbe upon their galled backs, as it were, or Note. come near them, to touch their gouty, and festered, and corrupted consciences, but they will wince and kick, and lay about them, and cry out on those that are such judgers, and such busy-bodies (as they term them) and so reject all wholesome reproofs, and carry a bitter heart against the reprovers. Only those that are sound-har●ed, can submit themselves, in the lowliness of their minds, and meekness of their spirits, to bear admonitions when they need it, (be he a superior or an inferior, that administereth the same) and labour to make a right use hereof, and to love the party the better, that will deal so mercifully and faithfully with their souls. Indeed God's best children may sometimes fail herein, and begin to bustle, and take Obser. on, when they are somewhat sharply dealt withal, and cannot so readily and cheerfully swallow and digest those bitter pills, as they should: but if they be grieved in their souls, that they find so much pride in themselves, and though they be a little distempered in company, yet when they are alone, they are ashamed of their folly, and desire more wisdom and grace to reap benefit by the admonitions that shall afterwards be given them, and begin to think more reverently of the parties that showed them that mercy and kindness: they should not be dismayed, knowing that they are true Israelites, in whom there is no guile, notwithstanding that unwillingness and untowardness to undergo a rebuke, that they find in themselves, and their corrupt nature. Thirdly, this is for the great comfort of all such as find these notes of uprightness in Use. 3. themselves, though they have many corruptions and imperfections, mixed with their best works, yet seeing they have pure hearts, they are happy and blessed, and shall find the good effects of their blessedness. True holiness, and true happiness are never separated. Note. As for perfection, God looks not for it at our hands. If sin hang on us, but we would feign cast it off; if we find unbelief, but would most gladly get faith: if we be troubled in our hearts with hardness, but are desirous of softness: if we be humbled for that we cannot be humbled sufficiently, nor get such a large heart as we would desire and expect grace from heaven, let us not be discomforted for our defects and frailties: for the Lord 2. Chron. 30. 18. 19 will spare us and be gracious unto us in his beloved son: according to that worthy prayer of good King Hezekiah: The good Lord be merciful toward him that prepareth his whole heart to seek the Lord God of his Fathers, though he be not cleansed according to the purification of the sanctuary. Though many have been braullers heretofore, let them labour to be peaceable: though they have been worldly, let them strive to be heavenly: though they have been filthy, let them endeavour to get chastity: though they have been ignorant and profane, let them study to obtain knowledge and holiness: and then they may come to the Lords table, and welcome: the Lord will have respect unto them, and grant them pardon for their sins, and supply all their wants, and give them more grace to do their duty, in the remainder of their life, and in the days of their pilgrimage that are yet behind. ¶ Vers. 3. Surely they work none iniquity which walk in his ways. That is, they make not a trade, and common practice thereof. Slip they do, through the infirmity of the flesh, and subtlety of Satan, and the allurements of the world: but they do not ordinarily and customably go forward in unlawful and sinful courses. In that the Psalmist setteth down this as a part (and not the least part neither) of blessedness, Doct. 3. That they work none iniquity, which walk in his ways: the doctrine to be learned A prerogative to be freed from sin. hence, is this, that it is a marvelous great prerogative to be freed from the bondage of sin. If there were no other reward but this, yet it were a happy thing to be religious, even in this respect, that we shall be set at liberty from such a service. This point is evident from Rom. 6. 17. the Apostles words, where he speaketh thus: God be thanked, that ye have been the servants of sin, but ye have obeyed from the heart unto the form of doctrine, whereunto ye were delivered. Whereby we see, that this was not the least privilege that they had being Gods servants, but indeed a matter for which he was greatly to be magnified; that whereas they had been the slaves of sin, and (as base drudges) at the command of every vile and wretched lust: by the virtue of the word powerfully preached unto them, & faithfully received by them, they had been delivered from that bondage, and made the servants of God in righteousness, and holiness of life and conversation. And therefore in that same Chapter, verse. 14. it is promised unto God's children, as a special favour, That sin shall not have dominion over them. It may sometimes tyrannously usurp authority in them, but the strength of grace, and the operation of the holy spirit of God, will still diminish, and at last abolish the force and violence thereof: so that it shall never bear such sway over them, as in the time of their unregeneracy it did. The truth of this doctrine, will yet more clearly shine forth, if we consider, what the Reasons. master, the service, and the reward of sinful persons are. As for their master, it is Satan: For he is the God of this world, and the Prince that ruleth in the children of disobedience: of Ephes. 2. 2. whom all unbelievers are held in captivity, and still employed according to his will and Satan is the master of all sinners. Their services. pleasure. Now he is a more cruel and savage tyrant, than ever Pharaoh was: though he were very fierce against the Israelites, & exercised great tyranny over them, yet Satan putteth his vassals to carry heavier burdens, and to toil out themselves in base works, than ever the taskmasters of Egypt imposed on the poor Israelites. For all impenitent sinners are in thraldom to every brutish lust: they must defile their bodies, and corrupt their Note. souls, and consciences, and pollute all their works and ways, when, and in what manner soever the Devil will have them; they must converse with every lewd and sinful companion: they must run up and down, like drudges to follow every vain and base delight, to pursue every mean and trifling commodity: and to hunt after every promotion and dignity that offers itself unto their view. They cannot live peaceably in the day, nor rest quietly in the night: as we may see in gamesters, who break their sleep, ●● spend their time and strength, deprive themselves of a comfortable estate, and bring many miseries upon themselves, and their families, by the over eager pursuit of their ungodly and unthrifty courses. It is a woeful and lamentable case, that frantic persons are in, that must have every one in the family to attend upon them, and to have an eye unto them, lest they should hang themselves, or drown themselves, or get a knife to cut their throats, or some way or other work themselves mischief: but far worse is their case, that are possessed with a spiritual frenzy, and led by the suggestions of Satan, who are evermore labouring to work out their own overthrow, and to bring upon themselves destruction of body and soul: which is the reward that Satan giveth 3 The reward. them for all their pains that they have taken in serving him, and in fulfilling the lusts Rom. 6. of their own wicked flesh: according to the saying of the Apostle, the wages of sin is death: that is, everlasting death: which is an utter separation from God's blessed presence, & from all manner of comforts whatsoever, to endure unspeakable and endless torments in the Lake that burneth with fire and brimstone, which is the second death. Another reason, why it is a great privilege to be exempted from the dominion of sin, 2 Reason. is, because it is a testimony that we are the sons of God, as it is said by the Apostle john: He that committeth sin is of the Devil, and whosoever is borne of God sinneth not. And why? because 1. joh. 3. 8. 9 the efficacy of the word and spirit do restrain him there from. A third reason is, because that is it whereby we are made conformable unto Christ jesus: 3 when we are freed from the slavery of sin, we are still translated from glory to glory, and have the Image of God renewed in us daily more and more, purging ourselves even as Christ is pure. 1. john. 3. 3. This serveth for our instruction, that seeing it is such a pre-eminence not to be a worker Use. 1. of iniquity, therefore we should hereby fence and arm ourselves against all enticements, whereby we might be alured to sin, either in hart or in behaviour, when pleasure smileth upon us, or filthy lucre setteth on our hearts, or preferment calleth for us, etc. Let this be as a buckler whereby to repel all the fiery darts of the Devil: It is a blessed thing to work none iniquity, and, what should it profit a man to win the whole world, and to lose his own soul▪ Moses chose rather to suffer affliction with the people of God, then to enjoy the pleasures of Luk. 9 21. Heb. 11. 25. 26. sin, and the preferments of Egypt for a season. It was a foolish & mad part of the Israelites, to desire to return into Egypt the house of their bondage, that they might eat of their fleshpots, and of the leeks & onions, that in time passed they had there enjoyed: but much more void of sense & reason are they, that when they have been once delivered from that spiritual servitude, will cast themselves into thraldom again: & when they have been pulled out of the snares of the devil, wherein they were held at his pleasure, will return again to folly, & entangle themselves the second time. Wherefore let this put strength into us in all conflicts, that we may stand resolutely, as against other assaults, so against that of the example of great & mighty men, who usually take their liberty in all voluptuous and licentious kinds of living. This consideration (I say) should arm us against it: The Lord hath pronounced them blessed that work none iniquity: and if I ●ee of the number of them, I shall be more happy in renouncing sin, than the greatest Potentate on the earth, is, or can be in committing of sin. And therefore let us deal as Eliphaz did in the book of job: I have seen the foolish well rooted (saith he) and suddenly I cursed his habitation: not by way of imprecation, but of denunciation of God's job. 3. 2. judgements due unto them for their evil works, showing that they took such courses as did make them and theirs accursed, and bring the vengeance of God upon them: the meditation whereof was a strong bulwark, to fence him against all temptations, unto the like sinful and vile practices. 2. This maketh for the terror of all such as do drink in sin with greediness, and Use. 2. give allowance to themselves in blaspheming, in Sabbath-breaking, in wantonness, in lying, and slandering, and scoffing, and such other foul vices. If they be blessed that do not work iniquity, then cursed are they that make a common practice thereof. But I hope (will some say) a man's heart may be good, though he overshoote himself Object. by rapping out an oath now and then, and by speaking foolishly and lightly, etc. you must not judge (say they) God knoweth our hearts. He doth so indeed, and he hath made known unto us by his word, that an ill tongue Answer. and an ill life, do always argue an ill heart: for out of the abundance of the heart, the mouth speaketh: and a good tree cannot bring forth such rotten fruit nor a pure Fountain send Luk. 6 4●. Mat 7. 17. 18. forth such muddy and filthy streams, as do evermore issue forth at their profane mouths, and are derived from their impure consciences unto all, or to the most part of their actions. Vers. 4 Thou hast commanded to keep thy precepts diligently. THe doctrine that these words afford is this, that nothing is superfluous that is done in obedience to God's holy will. Strict obedience to ●e laboured for. 2. Cor. 7. 1. The word translated Diligently, doth signify in the original tongue (wonderful much) so that the words go thus: Thou hast commanded to keep thy precepts wonderful much. And this the Apostle urgeth the Corinthians, unto: Having such promises beloved, let us purge ourselves from all fithinesse of the flesh and of the spirit: that is, from all manner of corruption, Math. 5. 6. 7. as well inward as outward. And that was the ●rift of Christ jesus in giving the true interpretation of th' law, which the Pharisees had corrupted by their false Expositions: I say this was the drift to draw men from resting on the outward observation thereof, and to bring them to have regard unto their thoughts, and to the affections of their hearts: and moreover in their practice to do those things which heathen men and hypocrites could not attain unto: and therefore he often urgeth this sentence, to show the slenderness and insufficiency of their obedience: What singular thing do ye? Implying that Christians must in many things be singular, and differ from, and go beyond the common sort of men. If one could do as much good as an hundred, yet he could not do the hundredth part Luk. 17. 10. of that which a Christian ought to perform. Let him say still (for it is a truth,) I am an unprofitable servant: I have done no more than my duty, nor so much as my duty. As Christ came to fulfil all that his Father's law required, so it behoveth us to observe every thing that we are commanded, though not in perfection, which we cannot attain unto: yet in uprightness, and with our best endeavours. When the Israelites told Moses that if he would go near, and hear what the Lord said, and declare it unto them, they would hear and do all that the Lord should say, the Lord himself testified the equity of their Deut. 5. 28. 19 words, that they had well spoken, all that they spoke, & wished that there were such an hart in them, to fear him, and to keep all his commandments always: that it might go well with them and with their children after them. Whereby we are informed what is acceptable unto God, and profitable for ourselves: namely, entire obedience for our comfortable welfare, and constant obedience for our continual happiness: and to the same purpose tendeth that serious instigation 1. Cor. 15. 58. of Paul to the Corinthians: Therefore my beloved brethren, be ye steadfast, unmovable, abundant always in the work of the Lord, for as much as ye know that your labour is not in vain in the Lord. 1 First, no vain thing is commanded, but every precept that he giveth is holy, and every duty prescribed to us, is needful to be performed, he requireth nothing but that which is good and just: and who can charge us to do more than enough, whiles we deal only in that which is just and good? 2 Secondly, the Lord desireth to be served with all due care and faithfulness. Can any man say, I am before hand with him, and I have done more for his sake than he hath for mine? do we not receive from him breath, and being, and life, and living, and preservation, and salvation itself, and all things else? 3 Thirdly, our labour is not lost, nor travel misspent in yielding obedience to him: for he will reward it at the full, and above all desert. No man worketh for him without wages: not a godly action, not a godly word, not a godly purpose, not a godly motion of heart shall pass without pay and compensation. 4 Fourthly, every default and omission of well doing, at every time deserveth damnation: and either shallbe recompensed with the death of the sinner, or hath been already requited with the torments of Christ▪ which serveth 1 For confutation of the Papists, that little regarding the commandments of God▪ Use 1. expect great matters for their devotion, and their outward inventions and observations: Against Popish observations. but who hath required those things at their hands? the Lord commandeth them to keep his precepts, otherwise they can expect no recompense from him; but that may be said of all their invented worship, which was spoken of them that were so full of external ceremonies (as touch not, taste not, handle not) in the Apostles time: concerning all which he saith: That they perish with the using, seeing they are after the commandments and doctrines Colos. 2. 22. of man: So soon as the work is done, the reward is gone. Besides, here may be confuted all their works of supererogation: if GOD command Against works of supererogation. us to observe his law in perfection, then what can there be left for them to perform beyond that which he commandeth? doth Christ bid us say, that when we have done all that we can, we are unprofitable servants, and have performed no more than our duties? and will they be so audacious as to brag of an overplus of well doing? Is it possible for obedience to exceed the commandment, or for aught to be any thing worth that is not done in obedience? but to let them pass. This is for our instruction: hath God enjoined us to observe his precepts so exceeding Use. 2. carefuly and diligently? then let nothing draw us therefrom, no not in the least circumstance: let us esteem nothing needless, frivolous, or superfluous, that we have a warrant for out of his word: nor count those too wise or precise that will stand resolutely upon the same: if the Lord require any thing, though the world should gainsay it, and we be derided and abused for the doing of it, yet let us proceed still in the course of our obedience. Since our master doth require it as a due, and it becometh us to yield it as a duty, and our hire is so great for the performance of the same, which will also be enlarged as our integrity shallbe increased; the greater our faithfulness shallbe found, the more praise we shall obtain, accompanied proportionably with all other good blessings, and let this be a motive further to incite us to such diligence, that the Lord is much displeased with remissness and negligence: slothful persons are every where reprehended in the Scriptures, even for being idle in humane affairs, and matters that concern men's present estate: much more than do they deserve to be sharply reproved, and also corrected for their carelessness in those holy works, whereabout God setteth them: he that doth not as much as he may in the services of God, may look to have more strokes from his hand, and rebukes from his mouth, that will be for his comfort. ¶ Vers. 5. Oh that my ways were directed to keep thy statutes. IN the former verse the Prophet David observes the charge which God gives, and that is, that his commandments be diligently kept: Here than he observes his own weakness and insufficiency to discharge that great duty, and therefore, as ●he by the spirit desirous to discharge it, and yet by the flesh not able to discharge it, he breaketh out into these words, oh that my ways were directed, etc. Much like unto a child that being commanded to take up some great weight from the ground, is willing to do it, Simile. though not able to do it: or a sick patient advised to walk many turns in his chamber, finds a desire in his heart, though unability in his body to do that which he is directed unto: This an holy Father found in himself, and therefore he prayeth to Augustine. God after this sort, Da quod jubes Domine, & iube quid vis, Give me (Lord) power to do that which thou commandest, and then command what thou wilt. David saw by the light of God's spirit, wherein true blessedness did consist, namely, in the observation of God's law; willing was he to attain that blessedness, but seeing that his ways were not Gods ways, nor his thoughts Gods thoughts, he, observing his own wander, desires to be directed in the good ways. When thou hearest (saith Augustine) this interjection of wishing, then, acknowledging the word of wishing, lay aside the pride of presuming. For who can say that he desires that which he hath so in his own freewill, that he can perform it without any help? If then a man desires to do that which God hath commanded, he must desire God to give that which he hath commanded. For of whom else should he desire it, but of the Father of lights, from whom (as the holy Scripture affirmeth) doth come every good and perfect gi●t? This then is as much (saith that holy Father) as if David should say, I have learned of thee O Lord my Master, that it is necessary to keep thy commandments, I none desire thine help that I may keep them: for thou givest both the will and the decide according to thy good pleasure. The like to this hath the Prophet jeremy, chapt. 10. 23. O Lord (saith he) I know that the way of man is not in himself, neither is it i● man to walk and to direct his steps. (Solomon saith) the heart of man purposeth his way: but the Lord doth direct his steps. Prou. 16. 9 David again saith, the steps of man are directed by the Lord, Psalm. ●7. 23. And therefore he prayeth after this sort, Psalm. 86. 11. Teach me O Lord thy way, and I will walk in thy truth, O knit mine heart unto thee that I may fear thy name. The word, directed, in the original signifieth to strengthen or to establish; noting thereby his own, and all men's insufficiency, either to know, affect, believe, or obey God's will, much less to continue therein, unless it please GOD to give assistance. Out of this prayer of David we may observe, 1. The infirmity of man to do that, which is pleasing to God: 2. The desire of the godly to do that which may please God. 3. The confession of the godly, that without God's assistance they can perform no good thing. 4. The means which are to be used for the keeping of God's commandments, namely the consideration of our own weakness, and prayer to be directed in the ways of God, and that therein we may walk until our dying day. ¶ Vers. 6. Then shall I not be ashamed, when I have respect to all thy commandments. THis verse hath an excellent dependence on the former: there he desired to be directed by God; here he showeth the benefit of that direction: namely, that having respect unto all God's commandments, he should neither be ashamed, as some translations read it, nor confounded, as others have it. In the 22. verse he desireth God to remove from him shame and contempt, here he sets down the means to avoid both. He wisheth Psal. 83. 16. 17. in another place, that the wicked may be ashamed and confounded, yea that they may be Psal. 35. 26. clothed with such garments; as for himself he would feign live without shame: and surely no marvel, for what fruit have we of those things whereof in the end we must be ashamed, saith the Apostle, Rom. 6. 21? True it is, that if a man commit sin, he hath good cause to be ashamed of it, but it is better to carry such behaviour in our lives, that we need not, either in ourselves, or before men, to be ashamed of any action; but that he may fail us as Saint Paul doth, this is our rejoicing, the testimony of our conscience, etc. He that walketh 2. Cor. 1. 12. uprightly walketh boldly (saith Solomon,) but he that perverteth his ways shall be known. Prou. 10. 9 I cannot here omit a worthy saying of that wise man, who did write that Book which we call Ecclesiasticus, thus I find it, chapt. 41. verse 17. etc. Be ashamed of whoredom before father and mother: be ashamed of lies before the Prince, and men of authority: of sin before the judge and ruler: of offence before the congregation, and people: of unrighteousness before a companion & friend: or of theft before the place where thou dwellest: and before the truth of God and his covenant: or to lean with thine elbows upon the table: or to be reproved for giving or taking: or of silence to them that salute thee: or to look upon an harlot: or to turn thy face from thy kinsman: or to take away a portion, or a gift: or to be evil minded towards an other man's wife: or to solicit any man's maid: or to stand by her bed: or to reproach thy friends with words: or to upbraid when thou givest any thing: or to report a matter that thou hast heard: or to reveal secret words. Thus mayest thou well be shamefast, & shalt find favour with all men. But of these things be thou not ashamed, neither have regard to offend for any person: of the law of the most High, and his covenant ●nd of judgement to justify the godly: of the cause of thy companion and of strange 〈…〉 of distributing the inheritance among friends: to be diligent to keep true balance and w●ight, whether thou have little or much: to sell Merchandise at an indifferent price, and to correct thy children diligently, etc. Note we then here that the means to avoid shame before men, and confusion before God and men, is a reverend respect to all God's commandments. I say unto all. For he that offendeth in any one is guilty of all. Dead flies (saith Solomon) cause to stink & putrify Eccles. 10. 1. the ointment of the Apothecary: so doth a little f●llie him that is in estimation for wisdom and for glory. A little hole if it be not stopped will sink a ship: a little spot if it be not taken out will defile a garment: and a little sin, if it be not washed away by that blood of Similes. Christ, which was shed for the least sin, will endanger the soul. We must have a respect to all, or else we have true respect to none. Adam's one sin made him so ashamed, that he could not without blushing behold himself, much less durst he come into the presence of God. David's one sin made him so ashamed, that for a long time he could not look up. What shall we say then of the sinners of our time, who imagine mischief upon their beds? who drink up iniquity like unto water, who eat up God's people, as it were bread, who delight when they do evil, to whom it is a pastime to commit sin: whose foreheads are brass, faces iron, and countenances as that of the whorish woman, impudent and past shame? Were they ashamed when they committed abomination? Nay they were not ashamed, neither could they have any shame, saith the Lord by the Prophet jeremy, chapter. 6. 15. In former times sin walked not without a covering, as we may see in Thamar, Genes. 38. 14. Nay, sinners might not be looked upon, as we may read of Haman: Hester, 7. 8. But now the wicked walk on every side, they sit in the door, stand at the window, and are not ashamed to appear before God in his house, and at his Table, though in steed of their wedding garment, they come clothed with the menstruous rags of sin and iniquity. Shall not God be avenged of such a stiffnecked people? Yea, though Noah, job, and Daniel pray for them, in the end he will be avenged. For cursed are they that err from his Commandments. None can look up better then, than the godly: none shall hang down his head sooner than the godless. Then shall I not be confounded:] By this we understand (saith Calvin) that so many as follow their own lusts and fantasies, which look this way and that way, and imagine themselves a mark, and forge themselves such a way, as seemeth good in their own sight, that they shall be confounded and deceived. The only way to avoid this confusion, is, inwardly in heart, and outwardly in practice to settle our eyes upon the law of God, without turning aside, either to the right hand by superstition, or to the left hand, by profaneness of life. ● vers. 7. I will praise thee with an upright heart when I shall learn the judgements of thy righteousness. But what David, wilt thou give unto God, when he shall direct thy heart so to keep his law, that having respect to all his commandments, thou needest not to be ashamed? I will praise thee (saith he) with an upright heart: and thus as I take it, is the connexion of this verse with the former. The meaning is, that when it shall please the Lord thoroughly to teach him his will, which he calleth here the judgements of his righteousness, because it containeth in it perfect righteousness, then will be magnify and praise the name of God alone, and that with a sound and sincere heart void of hypocrisy and counterfeiting. Learn we here 1. what David especially desired to learn, namely, the word and will of God: he would ever be a scholar in this school, and sought daily to ascend to the highest form, that learning to know, he might remember, remembering might believe, believing might delight, delighting might admire, admiring might adore, adoring might practise, & practising might continue in the way of God's statutes. This learning is the old and true learning indeed, and he is best learned in this art, who turneth God's word into good works. Too much of other learning will make thee mad upon thine own wisdom, yeathy wisdom, and thy knowledge may make thee to rebel; but this will make thee wise unto salvation. Other wise men are ashamed, they are afraid and taken: Lee, they have rejected the word of the Lord, and what wisdom is in them? jer. 8. But God's wiseman hath more understanding than the ancient, Psal. 119. vers. 15. more circumspect than his enemies, Ps. 19 & better learned then either the wise men of the East▪ or all the wisdom of Egypt 1. King. 4▪ 30. But where is this learning found? in the book of God, sound understood, and savingly applied unto the conscience. Who is the teacher? the principal master is God himself. They shall be all taught of God saith jeremy: God opened the heart of Lydia saith Luke. He sits in heaven that teacheth the heart saith Augustine. Paul may plant and Apollo's water, but it is God that giveth the increase saith Paul. The ministers indeed are Gods instruments in the Church, & masters of families ought to be his instruments in the house, yet as john only baptized with water, Christ with the holy Ghost, so these may speak to the outward ●are, it is God that must give us understanding in all things. If we pray God to be taught as the Eunuch did Philip, he will say unto us Ephatha, be thou opened: for an humble petitioner findeth that knowledge, which a curious searcher can never find out. This well is deep, we have nothing to draw; let down the bucket by this chain, and thou shalt draw up living waters of eternal life. But thou hast drawn up, and drunk them down, and findest them sweeter than the honey comb, forget not with the prophet to praise the Lord; he desireth no more, he delighteth in nothing else. Let his praise be in thy mouth, when his law is in thine heart. But take heed that thou praise him in sincerity. For fair without, foul within, white without, black within, and in a word all painted sepulchres they are abominable in the sight of God. Chrysost: speaketh to such persons thus, thou hypocrite, if it be a good thing to be good, why wilt thou appear to be that which thou art not? if it ●e an evil thing to be evil, why wilt thou be that which thou wilt not appear? if it be a good thing to appear good▪ it is better to be good: if it be an evil thing to appear evil, it is far worse to be evil. Therefore either appear that which thou art indeed, or be that which thou dost appear. Every one who desireth to seem that which he is not indeed, is an hypocrite, saith Augustine. Verse 8. I will keep thy statutes: O forsake me not overlong. THe Prophet now considering all that he had said, namely, that all were in a blessed estate which keep Gods commandments, that they work none iniquity, that God had commanded the observation of his law, that he desired to observe it, lest he should be confounded and that he should have just cause to magnify God's name, when he had learned God's word: he concludeth this portion in these words, I will keep, etc. In which observe, 1. a promise, 2. a prayer. A promise I will keep thy statutes: a prayer. O forsake me not over long, 4. I will keep, etc. 1. By thy grace and assistance, (for otherwise I am not able) I will lay up thy statutes, not in my closer to preserve them from corruption, nor in thine house to keep them from ruin, but in my memory to remember them, in mine heart to love and like them, and in my life to be directed by them. The word statutes, is in our English liturgy translated Ceremonies, and indeed the hebrewe word signifieth properly such constitutions and rites as were used in the levitical Priest hood. And they were so named, because the ceremonies of Moses were not idle spectacles, or observations belonging to the outward man, but types, shadows, and pictures of far greater things. But happily by that figure Synecdoche, this part of the law, is used for the whole word of God▪ Yet note that David was not an improvident reader or observer of the Ceremonial law, but was careful to know what was meant by every ceremony, that in them he might find CHRIST the end of the Law; and in a word, that the Types of the ceremonial Law, and impossibility of the moral, might be as a schoolmaster to bring him to JESUS CHRIST. If the King of Israel keep God's statutes, the people of Israel will be ashamed to neglect them. Caesar was wont to say, Princes must not say, Ite, go ye, without me, but Venite, Come ye along with me. So said Gideon, judge: 7. 17. As ye see me do, so do ye. Once again note, that for the better observing of God's law? we should ever carry with us holy purposes: and for our better going on in that way, lay vows upon ourselves. David in this verse promiseth to do so; and verse 106▪ sweareth to do so, I have sworn, and will perform it, to keep thy righteous judgements. Last of all, doth David labour to find CHRIST in the law; Why then do not we labour to find him in the Gospel, and upon every occasion to apply him to ourselves? When I am (saith Augustine) assaulted by some wicked thought, I then b● take me to the wounds of CHRIST; when my flesh casteth me down, by the remembrance of my saviours wounds, I rise up again. Death Satan assault me, I fly to those bowels of mercy; who are in my Saviour, and he departeth away from me. Am I inflamed with lust, I quench that fire with the meditation of Christ's Passion. Am I in any trouble, I find no more effectual remedy, than the wounds of CHRIST▪ in them I sleep securely, and repose myself without fear. CHRIST died for us, there is nothing so deadly, which is not cured by the death of Christ. I see (saith he) the bowels of CHRIST, through the wounds of CHRIST; & even through the hol●s in his side, I behold the secrets of his heart. O Lords forsake me not over long▪) God had begun a good work in him, his desire is that he would finish the same: and therefore he prayeth, that howsoever, by the corruption of his own heart, the malice of Satan, or the pleasures of the world, he should perhaps fail in keeping that vow, which he had formerly made: and therefore, for a time be left to himself, and forsaken of God, yet it would please him not to forsake him over long: but that though he fell, he might rise again, being taken up by Gods own hand. Saul was forsaken, a●d forsaken utterly: David fearing the like desertion, desireth that he might not be forsaken for ever. True it is indeed, that for the correction of some sin, the trial of their faith, the exercise Why God seemeth sometimes to forsake his children. of their patience, the manifestation of his glory, and for their own better knowledge of themselves, GOD seemeth to withdraw himself from his servants: And as a Nurse dealeth with young children, to leave them to themselves, and to hide herself at some Pillar, or under some curtain, that they taking some falls, may both see their own weakness, and know how much they are beholding to her for preserving them Note. when they fell not, and taking them up being fallen. Thus Peter was forsaken for a minute: CHRIST JESUS for a few hours: David for a few months: and job for a few years. Against an utter desertion in this kind David prayeth in this place, and according to S. Augustine, is in effect thus much. O Lord, if, lest I should be proud, and should say in my prosperity I shall never be removed, it pleased thee to tempt me, yet forsake me not overlong: that is, if thou have thus forsaken me, that I may know how weak I am without thine assist me, yet forsake me not utterly, lest I perish. I know that of thy good will thou hast given me strength, and if thou turnest away thy face from me, I shall forthwith be troubled, O forsake me not, that I perish not. If Christ be a sleep the ship is in danger, and if the Lord absent himself but for a while, we are not able to stand in temptation. And yet it pleaseth the Lord to exercise his dearest servants oftentimes with these desertions. For (as that judicial divine Master In his treatise of desertions. Perkins observeth, whom I follow in that which followeth) the blessings that God bestoweth on them are of two sorts, either positive or privative: positive, are real graces wrought in the heart, by the spirit of God: privative are such means whereby God preserves Privativae gratiae sunt p●ures quam positivae. men from falling into sin; as crosses, desertions. And these in number exceed the first, as long as men do live in this world. Before it can be declared what these desertions are, this conclusion is to be laid down. He which is once in the estate of grace, shall be in the same for ever. This appeareth in the eight of the Romans, 30. Where Paul sets down the golden chain of the causes of salvation that can never be broken; so that he which is predestinate shall be called, justified, glorified. And a little after he saith, Who shall lay any thing to the charge of God's Elect? and, Who shall sever us from the love of Christ? and, I am persuaded that no creatures shall be able to sever us from the love of Christ: which he would not have said, if men being in the estate of grace, might fall quite from grace. And how should they which are justified have peace with God, if they were not sure to persevere righteous before God to the end? And how shall it be said, that hope maketh not ashamed, because the love of God (wherewith God loves his Elect) is shed abroad in their hearts, by the holy Ghost which is given them, if any may utterly fall from that love? How should the testimony of the spirit, which testifieth to the Elect, that they are the children of God, be true and certain, if it may be quite extinguished? Lastly, how shall that of john be true, they went out of us, because they were not of us: if they had been of us▪ they should have remained with us, if a man may wholly fall from Christ, which hath once been made a true member of him? Our Saviour Christ saith, My sheep hear my voice: and I know them, and they follow me: and I give life eternal to them, and no man joh. 10 27. and 6. 37. shall take them out of my hand, or out of my father's hand, and whatsoever my father giveth me, shall come unto me, and whosoever cometh to me, I will not cast out. And if any of the Elect being effectually called might wholly fall from grace, than there must be a second insition or engrafting into the mystical body of Christ, and therefore a second Baptism: nay for every fall a new insition, and a new Baptism; which must in no wise be granted: wherefore they which are predestinate to be in the estate of grace, are also predestinate to persevere in the same to the end. Hereupon it followeth, that the desertions of God's Elect, are first of all partial, that is, such as wherein God doth not wholly forsake them, but in some part. Secondly, temporary, that is, for some space of time, and never beyond the compass of this present life. For a moment (saith the Lord in Esay) in mine anger I hid my face from Esa. 54. 10. thee for a little season, but with everlasting mercy have I had compassion on thee, saith the Lord thy Redeemer. And to this purpose David well acquainted with this matter, prayeth, Forsake me not overlong. Ps. 119. 8. This sort of Desertions, though it be but for a time, yet no part of a Christian man's life is free from them: and very often taking deep place in the heart of man, they are of long continuance. David continued in his dangerous fall about the space of an whole year before he was recovered. Luther confesseth of himself, that after his conversion, he lay three years in desperation. And common experience in such like cases can make record of longer time. The manner, God useth in forsaking his own servants, is of two sorts: the first is by taking away one grace and putting another in the room; the second, by hiding his grace as it were in a corner of the heart. God takes away his grace, and puts another in the room, divers ways. 1. First, he bereaveth his own children of outward prosperity, yea he will load them with crosses, and yet he will make a good supply by giving patience. David is driven out of his kingdom, by his own son, a heavy cross: yet the Lord ministereth an humble and patient spirit: so as he was content to speak, If the Lord thus say, I have no delight in thee: behold 2. Sam. 15 26 here I am, let him do to me as seemeth good in his eyes. So likewise Christian Martyrs are bereaved of all outward safety, and laid open to the violence & persecution of tyrants yet inwardly they are established by the power of the might of God, when they are most weak, they are most strong, and when they are most foiled, than they obtain victory. 2. Secondly, the Lord cuts off the days of this life, and for recompense to his own elect gives life eternal: The righteous is taken away from the evil to come. This is manifest in josias, Esa. 57 1. 2. Reg. 22 20 of whom it is said, Behold, I will gather thee to thy fathers, and though shall be put into thy grave in peace, and thine eyes shall not see all the evil which I will bring upon this place. 3. Thirdly, God takes away the feeling of his love, and the joy of the holy Ghost for a season: & then in the room thereof he kindles an earnest desire, & thirsting with groans and cry unto heaven, to be in the former favour of God again. This was David's case, Psal. 77. 1. 2 3. when he complained and said, My voice came to God, when I cried, my voice came to God, and he heard m●: in the day of my trouble I sought the Lord, my sore r●nne and ceased not in the night: my soul refused comfort. I did think up ●n God and was troubled: I prayed, and my spirit was full of anguish. Selah. The like was the estate of the Church making her moan unto God Esa. 63. 17. in Esay, O Lord, why hast thou made us to err from thy ways? and hardened our hearts from thy fear? return for thy servants sak●, and for the tribes of thine inheritance. 4. Fourthly, God grants his servants the holy means of salvation, namely, preaching, prayer, Sacraments, & holds back the efficacy of his spirit for a time. In this case they are like the corn field that is ploughed and sowed with good corn; but yet for a time it never gives rooting beneath, nor so much as a show of any blade appears above. Thus the spouse of Christ, when she comes into his wine-cellar, she falls into a swoon; so as she must be stayed Can. 2. 4. 5. with flagons, and comforted with apples because she is sick of love. 5. Fiftly, God giveth his children a strong affection, to obey his will, but he lets them fail in the act of obedience itself, like as a prisoner who hath escaped the hand of his jailer, hath an affection to run a thousand miles every hour; but having happily his bolts on his legs: he cannot for his life but go very softly, galling and chafing his flesh; and with much grief falling again into the hands of his keeper. This is it, that Paul complaineth of when he saith, I delight in the law of God, concerning the inner man, but I see another Rom. 7. 22. 23. 24. law in my members, rebelling against the law of my mind, & leading me captain to the law of sin, which is in my members. O wretched man that I am, who shall deliver me from this body of death▪ This second manner of Gods forsaking of his Elect is, when he hides his graces for a time: not by taking them quite away, but by covering them, & by removing all sense and feeling of them. And in this case they are like the trees in the winter season, that are beaten with wind & weather, bearing neither leaf nor fruit, but look as though they were rotten & dead, because the sap doth not spread itself, but lies bid in the root. David often Psal. 77. 78. was in this case, as namely, when he saith, Will the Lord absent himself for ever? Ana will he show no more favour: is his mercy clean gone for ever? Doth his promise fail for evermore? Hath God forgotten to be merciful? hath he shut up his ●ender mercies in displeasure? Selah. This comes to pass, because the Lord very often, in, and by one contrary works another▪ Cuncta Dei opera sunt in mediis contrariis. Clay & spittle tempered together, in reason should put out a man's eyes: but Christ used it as a means to give sight to the blind. Water in reason should put out fire: but Elias when he would show that jehovah was the true God, powers water on his sacrifice, and fills a trench therewith to make the sacrifice burn. The like appeareth in the work of grace to salvation. A man that hath lived in security, by God's goodness hath his eyes opened to see his sins: & his heart touched to feel the huge & loath some burden of them, and therefore to be wail his wretched estate, with bitterness of heart. Hereupon, he presently thinks that God will make him a firebrand of hell: whereas indeed the Lord is now about to work and frame in his heart sanctification and sound repentance, never to be repent of. The man which hath had some good persuasion of God's favour in Christ, comes afterward upon many occasions to be troubled & to be overwhelmed with distrustfullnes & grievous doubtings of his salvation, so as he judgeth himself to have been but an hypocrite in former times, & for the time present a castaway. But indeed hereby the Lord exerciseth, fashioneth, and increaseth his weak faith. In one word, mark this point, that the graces of God peculiar to the elect, are begun, increased, and made manifest, in or by their contraries. A man in this Desertion, can discern no difference between himself and a castaway: and the rather if with this Desertion be joined a feeling of God's anger: for than ariseth the bitterest temptation that ever befell the poor soul of a Christian man, and that is a wrestling and struggling in spirit and conscience, not with the motions of a rebelling flesh, nor the accusation of the Devil, which are oftentimes very irksome and terrible, but against the wrath of a revenging God. This hiddden and spiritual temptation more tormenteth the spirit of man, than all the racks or gibbets in the world can do. And it hath his fits after the manner of an ague, in which even Gods own servants overcarried with sorrow, may blaspheme God, and cry out that they are damned. job was in this estate: as he testifieth, Oh that my grief were weighed (saith he) and my miseries were laid together in the balance: 2 job 2. 2 3▪ 4. for it would be heavier than the sand of the sea: therefore my words are swallowed up, for the arrows of the Almighty are in me, the venom thereof doth drink up my spirit, & the terrors of God fight against me. And further, he complains that the Lord is a job. 13. 34. his enemy, that he b job. 16. ●●. sets him as a But to ●●●●●e at. This was David's temptation when he said, c Ps. 6. 1. 2. 3. 4. O Lord rebuke me not in thine anger, neither chostise me in thy wrath, have mercy upon me O Lord, for I am weak: O Lord heal me, for my bones are vexed, my soul is also sore troubled: but Lord how long wilt thou delay? Return O Lord, deliver my soul, save me for thy mercy's sake. Hence it follows, that when any that hath been a professor of the Gospel shall despair at his end, that men are to leave secret judgements to God, and charitably to judge the best of them. For example, one d See the book written of his death. Master Chambers at Leycester of late, in his sickness grievously despaired, and cried out that he was damned, and after died: yet it is not for any to note him with the black mark of a reprobate. One thing which he spoke in his extremity (O that I had but one drop of faith) must move all men to conceive well of him. For by this it seemeth he had an heart which desired to repent and believe: and therefore a repentant & believing heart indeed. For GOD at all times, but especially in temptation, of his great mercy accepts the will, for the deed. Neither is it to be regarded, that he said he was damned; for men in such cases speak not as they are, but as they feel themselves to be. Yea to go further, when a professor of the gospel shall make away himself, though it be a fearful case, yet still the same opinion must be carried. First, God's judgements are very secret. 2. They may repent in the very agony for any thing we know. 3 None is able to comprehend the bottomless depth of the graces & mercies which are in Christ jesus. Thus much of the manner which God useth in forsaking his Elect: Now follow the kinds of desertion, which are two: desertion in punishment, desertion in sin. Desertion in punishment is, when God deferreth either to mitigate or to remove the cross and chastisement which he hath laid upon his children. This befell Christ on the cross a Math. 27. 46. My God (saith he) my God, why hast thou forsaken me? this was the complaint of Gedeon. Did not the Lord bring us out of Egypt? but now the Lord hath forsaken us, & delivered us into the hands of the Midianites▪ judg. 6. 13. a Fox. Act. Mon. 1555. Sept. M. Robert Glover martyr, at Coventrie, after he was condemned by the Bishop, & was now at point to be delivered out of the world, it so happened, that two or three days before his death, his heart being lumpish and desolate of all spiritual consolation, felt in himself no aptness, nor willingness, but rather a heaviness and dullness of spirit, full of much discomfort, to bear the bitter cross of Martyrdom, ready now to be laid upon him, whereupon he fearing in himself, lest the Lord had withdrawn his wont favour from him, made his moan to one Austin his dear friend, signifying unto him, how earnestly he had prayed day and night unto the LORD GOD, and yet could receive no motion nor sense of any comfort from him, unto whom they said Austin answered again, willing him patiently to wait the Lords pleasure, & howsoever his present feeling was, yet seeing his cause was just and true, he exhorted him constamntly to stick to the same, & to play the man, nothing doubting, but the Lord in his good time would visit him, and satisfy his desire with plenty of consolation, etc. The next day when the time came of the Martyrdom, as he was going to the place, and was now come to the sight of the stake, although all the night before praying for strength and courage, he could feel none, suddenly he was so replenished with the holy Ghost, that he cried out clapping with his hands to Austin, and saying with these words, Austin, he is come, he is come, etc. and that with such joy and alacrity, as one seeming rather to be risen from some deadly danger to liberty of life, then as one passing out of the world by any pains of death. Desertion in sin, is when God withdrawing the assistance of his spirit, a man is left to fall into some actual and grievous sin. And for all this no man is to think that God is the author of sin, but only man that falleth, and Satan. A resemblance of this truth we may see in a staff: which if a man shall take and set upright upon the ground, so long as he holds it with his hand, it stands upright; but so soon as he withdraws his hand, though he never push it down, it falls of itself. In this desertion was the good King Hezekiah, of whom the holy Ghost speaketh thus. a 2. Chro. 32. 31. 32. Hezekiah prospered in all his ways, therefore dealing with the Ambassadors of the Princes of Babel, which sent to him to inquire of the wonder which was done in the Land. God left him (namely, to the pride of his heart to exalt himself) in tempting him: that he might try out all that was in his heart. To this place appertain, Noah's drunkenness, David's adultery, Peter's denial of Christ. The reason of such desertions may be this. If a patient shall be grievously sick, the Physician will use all manner of means that can be devised to recover him, and if he once come to a desperate case, the physician rather than he will not restore him, will employ all his skill; he will take poison, and so temper it, and against the nature thereof he will make a sovereign remedy to recover health. The elect children of God, are diseased with an inward, hidden, and spiritual pride; whereby they affect themselves, and desire to be something in themselves fo●●h of Christ: and this sin is very dangerous: first, because when other sins die in a man, this secret pride gets strength: for God's grace is the matter of pride, in such wise, that a man will be proud, because he is not proud: for example, if any shall be tempted of the devil to some proud behaviour, and by God's grace get the victory; then the heart thus thinketh, Oh thou hast done well, thou hast foiled the enemy, neither pride, nor any other sin can prevail against thee: such and such could never have done so: and a very good man shall hardly be free from such kind of motions in this life. Secondly, there is no greater enemy to faith then pride is: for it poisoneth the heart, and maketh it uncapable of that grace, so long as it beareth any sway, for he that will believe in Christ, must be annihilated, that is, he must be bruised and battered to a flat nothing, in regard of any liking or affection to himself, that he may in spirit mount up to heaven, where Christ sits at the right hand of the Father, and as it were with both the hands of faith grasp him with all his blessed merits, that he may be b 1. Cor. 1. 30. joh. 15. 2. Gal. 2. 20. wisdom, righteousness, sanctification, redemption, life, good works, and whatsoever good thing he is, neither in, nor by, nor for himself; but every way forth of himself in Christ. Now, this blessed condition of a believing heart, by natural self-love & selfe-liking is greatly hindered. God therefore in great mercy to remedy this dangerous corruption, lets his elect servants fall into trouble of mind & conscience, & if they happily be of greater hardness of heart into some actual sin: & so declaring his wonderful mercy in saving them, he is feign against his mercy to bring them to his mercy, and by sin to save them from sin. By this means the Lord, who can bring light out of darkness, makes a remedy of sin to slay pride, that invisible monster of many heads, which would slay the soul. Though this be so, yet none must hereupon venture to commit any sin against God's commandments, lest in so doing they cast away their souls. For the godly man, though he fall into sin, yet it is against his purpose, and it makes his hart to bleed: & the course of his life shall be always upright and pleasing unto God: because he is led by the spirit of God. The ends for which God useth desertions are three, the first is the chastisement of sins passed in the former part of man's life, that he may search them out, consider them, & he hearty sorrowful for them: for this end was jobs trial. Thou writest (saith he) bitter things against job. 13. 26. me, and makest me to possess the sins of my youth. The second end is, that God may make trial of the present estate of his servants: not that he is ignorant what is in man; but because he would have all men know themselves. To this effect saith Moses, And thou shalt remember all the way which the Lord thy God lead Deut. 8. 2. & 13. 3. thee in the wilderness for to humble thee and to prove thee, to know what was in thine heart, whether thou wouldst keep his commandments or no. This also was the end why the Lord left Ezechias, to prove and try what was in his heart. The trial by desertion serveth for two purposes: for other whiles the Lord useth it for the manifestation of some hidden sin, that the godly may be deepelier humbled, and ●raue more earnestly the pardon of that and other sins. For as the beggar is always mending and piecing his garment, where he finds a breach: so the penitent & believing hart must always be exercised in repairing itself where it finds a want. Again, oft times this trial serves to quicken and revive the hidden graces of the heart, that men may be thankful for them, and feel an increase of them in the heart. The good husband man cuts the branches of the Vine, not that he hath a purpose to destroy them, but joh. 15. 2. Cant. 5. to make them bear more fruit. In the Canticles when Christ left his spouse, than she riseth out of her bed, she opens the door, her hands drop myrrh on the bar of the door: then further she seeks and calls for him, and praiseth him more than ever before. David testifieth the like of himself: In my prosperity I said, I shall never be moved, etc. but thou didst hide thy face & I was troubled. Then cried I to thee, O Lord, & prayed to my Lord. Lastly, men that live in the Church, being for a time left of God, become so impenitent as that they must be given up to Satan: yet for no other cause, but that the flesh may be killed, and the spirit made alive in the day of the Lord. The third end is the preventing of sin to come. This appeareth in Paul. Lest (saith he) I should be exalted out of measure through the abundance of revelations, there was given unto me a prick in the flesh, the messenger of Satan to buffet me, because I should not be exalted out of measure. In the former times when the Lord among many other had set out Cra●●er for the maintenance of his blessed truth against his & God's enemies, he left him for a while to fall from his religion, & to make a dangerous recantation: but so as thereby he prevented many sins, and prepared him to a glorious martyrdom. As some of his own words may testify which he spoke a little before his end: And now (saith he) I come to the great thing that so much troubleth my conscience more than any thing that ever I did or said in all my life, & that is the setting abroad of a writing contrary to the truth: which now here I renounce as things written with my hand contrary to the truth which I thought in my heart, & that for fear of death, & to save my life, etc. And for as much as my hand offended writing contrary to my heart, my hand shall be first punished therefore: for may I come to the fire, it shall be first burned. Answerably, when he was at the fire, first he burned his right hand which subscribed; his body suffered the flame with such constancy and steadfastness as he never almost moved: his eyes lift up to heaven, often he repeated his unworthy right hand. Thus, death which he most feared, he most desired, that he might take revenge of himself for his sin. The use that all good Christian hearts are to make of these desertions, is manifold. First if they have outward rest and walk in the fear of God, and be filled with the joy of the holy Ghost, Act. 9 31. Rom. 11. 20. let them not be high minded, but fear, lest a forsaking follow. Secondly, if in any temptation they judge themselves forsaken, let them consider this wonderful work of spiritual desertions, which God exerciseth upon his own children very usually: & than it may please the Lord, they shall find it to be restorative against many a quame and swound of spirit & conscience, into which otherwise they would certainly fall. Thirdly, seeing God for their trial doth often withdraw himself from them, let them again draw near to God, & press unto him, even as a man that shivers of an ague is always creeping to the fire. If it be demanded, how a man should come near G O D, the answer is, by the use of his word and prayer. For by his word he speaks to thee, & by prayer thou speakest to him. Lastly, seeing by desertions God will take experience of his servants, let every man tri● and search his ways, and ever jam. 3. 10. P●. 119 59 Act. 24. 16. Pia. 26. 1. 2. b● turning his feet to the ways of God's commandments: let him endeavour to keep a good conscience before God and before all men, that so he may with David say, judge me, O Lord, for I have walked in mine innocency: my trust hath been always in the Lord: I shall not s●ide: prove me, O Lord, and try me, examine my rains and my heart. Vers. 9 Wherewithal shall a young man redress his ways? in taking heed thereto according to thy word. FIrst of all be persuaded that the word of God is that only rule whereby the whole life of every man, and that in every thing must be ordered, even the life of a young man, who hath most reasons for himself, why he should be excused as he is most disordered. Vers. 10. With mine whole heart have I sought thee: let me not wander from thy commandments. THen upon this persuasion give yourself unfeignedly to the reading and heating of God his word, as the means whereby God hath appointed to teach you, and pray to God in the careful use of those means for his holy spirit, that thereby you might come to the true understanding of his word. Vers. 11. I have hid thy promise in mine heart, that I might not sin against thee. THat which you have thus learned, let it not only swim aloft in your brain▪ but let it be deeply settled and graven in your heart as a treasure, labouring to frame all your affections according to it: otherwise if thou know ne●er so much, it will notkeepe you from sinning against God. Vers. 12. Blessed art thou, O Lord: teach me thy statutes. YOu thus profiting, give thanks to God always for that which you have learned, be it never so little, it is more than many in the world do know: yet content not yourself with it, as though you had sufficient, but pray unto him to be further enlightened, because it is less than many other do, and yourself ought to know. Vers. 13. With my lips have I declared all the judgements of thy mouth. But above all be careful to talk of that to others, which you do daily learn yourself, and out of the abundance of your heart speak of good things unto men. Vers. 14. I have had as great delight in the way of thy testimonies, as in all riches. THat you may do all these things, labour to have a joy in the word, and in all the exercises of it more than in any worldly thing, and to be occupied in these things with greatest delight: for in what soever we take greatest delight, that will stick fastest in us. Vers. 15. I will meditate in thy precepts, and consider thy ways. LAst of all, meditate and consider of that with yourself which you have learned, and muse upon it alone, not contenting yourself with the general rules: but labouring in your conscience to make the use of them profitable to yourself in the particular practice thereof. Vers. 16. I will delight in thy statutes, and I will not forget thy word. THus doing all these things carefully, you shall surely never forget that which you learn: for though you do not remember every thing, yet God will by his spirit call so much especially into your remembrance, as is needful for you to know, & then especially when you have most need of it, as in the hour of death, and in the day of temptation: but as you fail in all, or in any of these, so may you fear to fail in the truth of them. Nicolas bound D. of divinity, Preacher of God's word at Norton in Suffolk. PORTION. 3. GIMEL. Vers. 17. Be beneficial unto thy servant, that I may live and keep thy word. THe Prophet desireth life, where he teacheth why men should desire to live, that is, that they might keep God's word: for life is common to them with beasts and plants: and yet all desire to live, some for one end, some for another: but God's child maketh this the end, that he might keep God's word. And in that he joineth these together, he signifieth that his life without it, is no life, as in the 4. part, vers. 11. where he counteth himself dead, unless he find a readiness to obey Gods will. A widow living in pleasure, is dead whilst she liveth, and this is to be understood of all that live in any sin. And this if all they considered which are not joined to Christ, it would amaze them: for though this appear not now, yet at the last day it shall appear. This cannot be persuaded to the carnal man, but to us that have the knowledge of God, it ought to be certain: and we must try our hearts whether this be our desire to live, that we may keep God's word. Many men do speak this, and sing this; yet few in heart do this: therefore if we be thus minded, we must show it by referring all our doings to God's glory, which we shall then do, when we measure all our doings by the word. Therefore Paul (Rom. 4. and Phil 2.) desireth not life, but that he may be joined to Christ. All other religion is of no effect, till this principal end be in our hearts; for no man can have two ends of his life, as to come to preferment, and to be saved: but this must be only the end, that we might be joined to Christ. He desireth not to know, but to keep, which presupposeth knowledge: we are here then provoked to practise, and not to rest in knowledge, but to labour to do that we know. And this is the cause why they of the old Testament desired longer life, that they might finish that only which they had to do, at such time as they felt some signs of God's displeasure, and had not sufficiently tasted of God's favour: so we, if we cannot find assurance of the forgiveness of sins, then let us desire to live: but when we are come to this, that with Paul we can say, I have finished my course with 2. Tim. 4. 7. joy, then will the children of God be ready to die. Many there be that have neither care of life nor death: and although they feel and see signs of God's displeasure, yet they are not moved: but the children of God know, that it is better to be a living dog, than a dead lion. And seeing by their evil life they have dishonoured God, they would be joyful to purchase some praise to him by their holy conversation. He knoweth his great unability to do good, and therefore desireth it of God. It is not in our choice to do good or evil, for then this prayer had been in vain: he knew that this was not in him to keep God's word; and therefore in the next verse he desireth that his eyes might be opened: where he acknowledgeth, that he had not so much as the knowledge of God's word in himself; therefore he was far from yielding such obedience thereunto as the Lord requireth. He desireth now to understand, which goeth before practise, and is lesser than it, and yet it is the means to come to practise. And if we cannot understand it without special grace, then much less can we practise it. Many of us in judgement do hate Papists, yet in practice we are such, seeing we do many things without prayer, and the knowledge of God's word. Knowledge goeth before practise, and therefore many in vain do say that they keep the word, when they labour not to know it. Vers. 18. Open mine eyes, that I may see the wonders of thy Law. IN the former verse he showed that he could not keep the word without God's grace, now he showeth that he cannot know it unless the Lord open our eyes, this is the want that is in all men, but flesh and blood shall not reveal this, and Paul saith, that it was hid from the Princes of the world, which must serve to humble all flesh, and to stir us up to pray to the Lord when we come to read it, otherwise we shall read and not understand it, because wonderful things are contained therein: therefore when we see the wonderfulness of this law, this is one degree of profiting, because the ignorant think they have knowledge enough. David well instructed in the word, yet made this prayer▪ to teach us that we must go daily forward, for we know but by degrees, and ignorance is mixed therewith, therefore many continuing long, fall in the end away, which may teach us to pray that he would not lead us into this temptation, that we should think we have knowledge enough. This is the cause why many fall into errors, because that they resting in that, which they have conceived in their own brain, and have heard or learned of others, & in the mean while never looking to be taught by God's spirit: when they see their teachers fall away, then do they fall away also, because their ground is gone. So many therefore as love to abide steadfast in the truth, and never to be removed there from, let them never rest, neither in that they conceive of themselves, neither in the words and doctrine of men; but let them always by prayer crave that the Lord by his spirit may instruct them: & this if they do, the Lord will not turn them away empty, but will so season their hearts by his spirit, that though a thousand fall away on the one side, and ten thousand on the other, yet shall they continue steadfast to the end. The cause why we have so great need to pray, is set down, when he calleth the things contained in the word, wonders. And surely if iniquity be a mystery, as the Apostle calleth it, then much more is the law of God. Yet so it is not unto all, for the Prophet in this Psalm saith, that the very entrance into God's word giveth light to the simple. And Psal. 88 when he had called the word parables, he saith, that fathers must teach them to their children: and we know that the things which fathers must teach to their children, aught to be very easy and plain. The word than is said to be full of mysteries or parables to all those, whose eyes the Lord hath not enlightened, and whose hearts he hath not touched by his spirit. But as for them who are beloved of God, & whom the Lord bestoweth his spirit upon for their direction, those have an easy entrance into his word, and they do behold the mysteries of the law. Therefore saith Christ unto his Apostles, To you it is given to know these things, but to the other are all things spoken in parables. Then it is for good cause that the Prophet desireth to behold these mysteries: yet he restraineth his desire, and desireth to know no other mysteries than are contained in the word. Many would gladly desire mysteries, and many fly to revelations; yet they will not be kept within the bounds of God's word, but will needs follow the speculations of their own fantasies, of this sort is the Family of love. But we must desire with this man of God to behold mysteries, and keep ourselves within the compass of the word, ever craving for the good spirit of God to enlighten our hearts in the true understanding thereof: that we never be like the carnal Protestant, which resteth in the outward word, never craving for God's spirit, to help their understanding therein; neither yet like the fantastical Family of love, which followeth revelation, and illumination without the word. Vers. 19 I am a stranger upon earth: hide not thy commandments from me. I Am a stranger upon earth: He setteth down another reason why he would be instructed in the law of the Lord, because he is but here a stranger, that is, that he had not here any long abiding place, but continued here for a while. And this do all the men of God profess, Heb. 11. vers. 14. that they looked for another city: and therefore God was not ashamed to be called their God: so in another place David saith, I am a stranger as all my fathers were. If this were the affliction of God's children in times past, it must be in us now, if we with them will be partakers of the same promises in the kingdom of heaven. We see then where we must make the beginning of all godliness and good religion, even in denying this world, and acknowledging ourselves to be but pilgrims in the same. When a son is sent beyond the seas to learn the tongues, etc. and hath his time appointed him how long he hath to tarry, the consideration of that time, if he be any thing toward, will move him to take pains, that when he returneth home, he may please his father: So let us then often set our times before us, let us in time learn knowledge, and apply our hearts speedily thereto. Again, if we be strangers, we have few friends and many enemies, and therefore it standeth us in hand to be careful of the law of God, which may teach us that good path, in which if we walk, we shall well please God, and so be guarded and defended against our enemies. We have our own corruption to strive with, the vanities of the world, the evil examples of wicked men to provoke us to do the like, their malicious practices against us, and the great enemy of mankind the devil: and with principalities and powers in heavenly things. If we do well and wisely consider of these enemies, we shall soon see what need we have to be instructed in the law of God, that we may be able to resist them. Hide not thy Commandments from me. The Prophet beholding these enemies, craveth of the Lord that he would not hide his commandments from him. This hiding doth the Prophet oppose to that enlightening which he spoke of before: as our Saviour Christ doth, when he saith, I thank thee O Father, that thou hast hid these things from the wise, and revealed them unto babes: where is signified, that unless the Lord do reveal his law unto us, he is said to hide it: for it is hidden from us, and we cannot attain unto the knowledge of it, unless he make it known unto us. Vers. 20. Mine heart breaketh for the desire to thy judgements always. THe Prophet showeth the vehemency of his desire, when he saith, that his soul fainteth for the desire thereof. So in another place he saith, that his heart pandit, and that his soul cleaveth to the dust; & many such complaints the man of God maketh, when he seeth the Lord withdrawing his spirit from him, that he cannot so clearly see into God's word: as chose he showeth his joy, that in heart he conceiveth, when the Lord by his spirit doth open his sight, that he can feel some comfort thereby, when he saith, How sweet are thy precepts unto my mouth? Oh, how love I thy Law? etc. Many men, being not acquainted with this practice of the Prophet, do think that it is some melancholic humour, etc. when they see Gods children suddenly sorrowful, or suddenly full of rejoicing: but those that have experience of these things do know, that the grief sitteth near their heart, when they cannot feel comfort in God's word: and that then they are most comforted, when the eyes of their minds are most enlightened. For seeing that our nourishment and life is in the Word, we ought continually to fetch nourishment from thence, by meditating therein. Therefore many are on a sudden cast into great sadness and heaviness of heart, and yet they know not for what cause; whereas this no doubt is one among the rest: because they use not to meditate in God's word, therefore by this means would the Lord drive them to his word, that there they might find comfort, and so for ever after have the word in greater estimation, and bestow greater diligence thereupon. By judgements here is meant the whole word of God, whether it be promises or threatenings; judgements. wherein the Lord showeth himself to be as good as his word, in performing and bringing to pass that which he hath spoken. This desire which the Prophet had to God's Commandments, it was not for a start, and soon done, but it was continually: wherein he showeth a plain difference, between a true desire, and that which hath no truth in it: for there is not the wickedest man that liveth, but he may for a time seem to have very good things in him, and at a start the most wicked will make a show of very good desires; but all this is like a morning cloud, and soon vanisheth away: therefore if we will have our desire to be true, let us also labour Simile. that it be continual. Vers. 21. Thou hast destroyed the proud: cursed are they that do err from thy commandments. THe Prophet doth not let pass God's judgements without profit, but meditateth upon them, that thereby he may be kept in greater obedience: because the Lord hath in former times executed his judgements, he will show himself righteous still: and therefore the Prophet gathereth, that though the wicked be not all presently punished, yet they are all accursed, and in time they shall be punished. By erring he meaneth not every slip, but the falling away from God. Vers. 22. Remove from me shame and contempt: for I have kept thy testimonies. IN this confidence, that the Lord will destroy the wicked; he assured himself that he would defend him against those, that set themselves against him. The judgements of God then have these two effects: first, to humble him: secondly, to comfort him: as portion 7. and 15 so that he feareth when his heart is broken; he also loveth when he receiveth hope of help, in confidence whereof he maketh this prayer. The use of God's judgements upon others, must we make to ourselves; first, that we be brought to acknowledge our deserts, and so fear, and to behold his justice, that we may have assurance of mercy. This is hard to flesh and blood, for some can be brought to rejoice at the destruction of others, and cannot fear: some, when they are feared cannot receive comfort. But those which God hath joined together, let us not separate: therefore let us make these uses of God's judgements. His prayer is this, Lord let not mine enemies which pursue an evil cause, let them not have their desire, in bringing me to contempt, lest whiles I labour to keep thy Law, and ●m become contemptible, thy Law also should receive some blot. First, here we see that it is no strange thing, that they which keep Gods Commandments, should be standred: and therefore we must reform our judgement, which is ready to condemn those, of whom they hear an evil report. Secondly, seeing he prayeth against contempt, he showeth that contempt is the greatest cross that can come to the children of God: for many could lose their goods, which yet would be grieved for the loss of their name; he here prayeth so, not only because of that natural cause which he had, but chiefly because his name was joined with the glory of God. All the punishmtens of Christ did not so much grieve him, as when he was reproached: therefore the devil chiefly goeth about this, that when this cometh to pass, that all speak evil of us, we might doubt whether our cause were good or no, & so fall away: therefore the Prophet prayeth thus earnestly against it. When we are brought to contempt for our deserts, we ought not otherwise to be grieved, than that God is dishonoured; but when he shall by this means bring us to the knowledge of our sins, then shall we be content to shame ourselves, because thereby we shall glorify God. Vers. 23, Prince's also did sit, and speak against me: but thy servant did meditate in thy statutes. HE was thus abused even by Princes, & these did speak against him even in judgement, whither he was drawn as a malefactor; therefore he prayeth thus earnestly against it. We must then prepare ourselves for evil words, not only of the common sort, but also of the chiefest. David had comfort in God's statutes. When we are thus dealt with rightfully, then let us be humbled: but if in a good cause we be thus dealt with, then let us take heed, for the devil will go about, either to make us use unlawful shifts & means, as to revenge, to lie, or to contend by our own wit and policy, and to flatter, and confess that to be a fault which is none: or else altogether to despair of help, or to be careless of our calling, and to cast it off, that thereby he may have more advantage; for he will make us weary of well doing by trouble, therefore many are overcome thereby. The help against all these is God's word, for that will assure us that our cause is good, and that God will help us therein. Vers. 24. Also thy testimonies are my delight, and my counsellors. BY this means had he help by the Word, by making it his delight and counsellor: for this the devil in trouble will go about▪ to bring men to their wits end; or else to break their hearts, and make them faint, and a wounded spirit who can bear? He put not away craft with craft, but made the commadements his counsellors, whereby he first learned wisdom, & then good means to withstand the wicked. Hereby than we shall not only have wisdom but also comfort: we are not come yet to be called afore Princes, yet who so will live godly in Christ, shall have troubles, though not always in goods, nor life, nor banishment, yet in reproach and contempt, even from thy wife, thy servants, thy children, thy neighbours, etc. The word teacheth, that reproach is not without cause: for when the ways of a man please the Lord, the righteous shall be his friend, & the beasts of the field shall be at league with us: therefore there is some sin in us which the Lord by this means would correct; then let us first look to that, and then seek to the word, that there we may find comfort & wisdom to sustain us. For this is the cause that we are without comfort in our trouble, because we meditate not in his statutes, & make them our counsellors. If thou be God's child and despisest lighter troubles, he will send greater, till he have broken thy heart: but if thou belong not to God, the curse shall be hid from thee, & thou shalt be eaten up before thou be aware. Thou must not strive with the devils weapons, as to requits evil for evil; for fire is not quenched with fire, but with water: evil is not overcome with evil, Simile. but with good; and therefore rough speeches must be overcome with gentle: and ever when thou art uncourteously dealt with, then consider thine own sins, and labour to feel them, and thy heart shall be brought down: for then shalt thou be brought to the presence of God who will not suffer thee to be honoured, because thou hast not honoured, him, etc. yet consider that he doth but fatherly correct thee, and therefore put thy trust in him. Mark what wisdom he hath given to his children in the like troubles, and then go to him by prayer, and lay open thyself to him with hope and faith, and thou shalt have comfort. But if when the tentation cometh, we cannot come to the word, and to prayer, that thereby we may find comfort, we have not laid up the word in our heart, though we can say it all by heart; therefore we must turn a new leaf, and learn after to lay up the word in our heart. PORTION. 4. DALETH. Vers. 25. My soul cleaveth to the dust: quicken me according to thy word. THe comfort and wisdom which he had, was by vicissitude, and change, sometime comfort, sometime sorrow: so God's children find this change both into joy and sorrow; those know this that have experience of it, others know it not. Here then is a mirror of God's children; the worldly minded men would always keep one tenor and never be moved: but the children of God do thus change; they cannot find this wisdom and comfort at the first, but then, when they are brought low. Many, when they hear a promise, think to have it by and by; but they ma●ke not, that a promise and the fruition of it is not all at once; for the law will make them fit before they enjoy it. This causeth many to fall from the promises, which seemed to believe, because they have not help at * He that believeth maketh no haste. the first: but the children of God melt and cleave to the dust, and yet trust in God and wait on him, and then feel comforts others in the beginning of trouble pray, and wait a little, but if help come not quickly, than cast they all away. But the child of God hath a patient spirit, and therefore feeleth comfort, when the hasty minded man wanteth not his woe. He marketh the deliverance of others, and hopeth for the same, and so waiteth still on God. He was as good as dead, and saw no help but the word. The nature of man is ready to trust in means, so long as he hath them; therefore God pulleth all means from us that we may only trust in him. Let us think that God hath delivered others, and therefore he will deliver us. ¶ Vers. 26. I have declared my ways, etc. VEers. 59 He considereth his ways, that is his inward imperfections, & outward aberrations from the strait, and straight ways of God: and here he is not ashamed to declare them; that is, to acknowledge and confess, that all this came upon him because he was forgetful to do● Gods will. My soul clave unto the dus●, because I clave not to thee. I have declared my ways of wickedness, teach thou me the ways of rigt●eousnesse. I have declared my ways▪) Our ways are our sins, or rather that course which we follow in sinning, we ought with the Prophet to declare them, that is, we must deal with our sins, as the judge dealeth with malefactors. 1, Apprehend. 2, A●ra●g●●. 3, Condemn ourselves as guilty before God For he that hideth his 〈◊〉 shok not pr●●p●r, Pro●. 28. 13. See what declarations, or rather declamations the Saints m●●e against themselves, 2. Sam. 12. Psal. 32. & 51. Neh. 9 33. 34 35. Da●. 9 5 6. 7 8. 9 10. It were good for us in our life time to keep a register of all our sins, to recount them often before God, that having from him our est●ere ●ere, we may not hereafter be called to an account▪ Men carefully look how they stand in the world, but are careless to see how they stand before God: and therefore may justly have the statutes of bancke-rupts sued against them. And thou heardest me) This is the benefit that cometh unto us, upon the unfeigned confession of our sins. He that confesseth and forsaketh them, shall fin●e mercy. Prou. 28. 13. Uncover thou, God will cover: declare thou, God will hear. In the seat of justice upon earth, we say open confession, open confusion, here it is far otherwise. 1. joh. 1. 9 And thou heardest me.) God heareth our prayers two ways: first in mercy, when he granteth the requests of such as call upon him in the fear of his name. Secondly he hears men's prayers in his wrath. Thus he gave the Israelites quails at their desire. Psal. 78. 29. 30. 31. and Hos. 13, 10. 11. Thus men often times curse themselves, and others, yea their children & ca●tell, and accordingly they have their wish. David was not ever heard at the first: neither are we over heard at the first. It pleaseth God to deal with us as with the woman of Canaan. Matth. 15. 24. 1. To prove us by delay: 2. To exercise our faith: 3. That we may acknowledge from whom we have received that which we prayed for: 4. That we might more esteem of the graces given by importunity: 5. To whet on our desires after such things as we pray for: and 6, that others may learn that, he that believeth will not make haste, Isay 28. 16 Nay it pleaseth God oftentimes not to hear us at all. 1▪ Because we then know not to ask as we ought, Matth. 20. 22. 2. Because we ask amiss, james 4. 3. 3. Because they are not good for us 2. Cor. 12. 7. But because the Prophet saith, thou heardest me: after what manner doth God hear the prayers of his servants? Answer: 1. By granting the thing which was asked according to his wil 2, By denying the thing desired, & by giving something proportionable unto it. We ask temporal, he gives spiritual blessings: we ask deliverance: he gives patience. The Cup was not removed at Christ's prayer: his manhood was enabled to bear God's wrath. The prick in the flesh was not taken from Paul, but he heard this voice: My Grace is sufficient for thee. Teach me thy statutes.) This often repetition of this one thing in this Psalm, argueth, 1▪ The necessity of this knowledge. 2, The desire he had to obtain it. 3, That such repetitions are not then frivolous when they proceed from a sound heart, a zealous affection, and a consideration of the necessity of the thing prayed for. 4, That such as have most light, have little in respect of that they should have: 5. As covetous men think they have never gold enough, so christian men should think they have never knowledge enough. ¶ Vers. 27. Make me to understand the way of thy precepts, and I will meditate in thy wondrous works. HE goeth on in his former petition, and considering that every man is a beast in his own understanding, like the owl that cannot behold the sun, and the Mole that wanteth sight; he desireth that God would partly by his spirit, partly by his ministers, partly by afflictions, partly by study and labour, make him to have a right and sound understanding, not only of his statutes, but of the w●y of his statutes, that is, after what sort and order he may live and direct his life, according to those things which God hath commanded him in his Law. Learn here first, how hard a thing it is for man overweening himself in his own wisdom, to know God's will, till God make us to know; we are fools, and slow of heart to believe all that is written in the word, till CHRIST open our eyes. Luke, 24. we say with N●c●demus, how can these things be? john, 3. Secondly, it is not enough to understand the Word, but to know the way to walk in it, that by it we may be directed what to do, when, where, and how we ought to perform every action. And I will meditate] or as some read, speak of it, as if he should say, if thou teach me, I by thy grace shall teach others: and surely to what end doth God give knowledge, but that we should be careful to edify others by it. We may not desire this knowledge only to know, this is foolish curiosity: or to be known, this is vanity: or to gain by, this is covetousness: but to edify ourselves, this is wisdom: and to edify others, this is charity. The woman of Samaria had no sooner a knowledge of Christ, john 4 but thee runs into the City, leau●s her pitcher, and saith: Come, see a man that hath told me all that I have done, Is not he the Christ? Am I my brother's keeper, was Kayns speech, Gem4. But he that believeth in me saith Christ, out of his belly shall flow rivers of the water of life, ●o●●. I will meditate] Three things saith Luther make a good divine, Prayer, affliction, meditation: this last is as the chewing of the cud, which we read of in L●●●t●cus. Meditation without reading is often erroneous; reading without meditation, makes a barren student. In thy wondrous works.] Or wonders, that is, either of those wonderful things that are contained in thy law, as verse, 19 of this Psalm, and verse, 129▪ which being high and hidden mysteries, did cause him to have them in admiration and reverence: or of those wonderful works which God before had done in the world, and daily did amongst the sons of men, and which ought to be had in perpetual remembrance. Note we first first, that God's word is wonderful, because it containeth in it such things as transcend the reach of man's capacity, and without illumination from above, cannot be understood by the wisest in the world. But especially, if we consider the power of this Word, in that it is that immortal seed, by which we are begotten again, that sincere ●ilke, by which we are nourished: that silver Trumpet, by which we are awakened: that Christ all glass, in which we may behold what manner of persons we are: and that mighty arm of GOD, by which we are corrected for sin, and protected from sin: we must needs say, that this Word is wonderful. Give me a man as lascivious as a Goat, as rau●●●●● as a Wolf, as covetous as Hell, as prosu●e every way as the prodigal son; if this Word assisted by God's spirit seize upon his soul, it will change him as if he were a new man: and to say as one once did to his wanton lover, it is not I. Now as for the works of God, whether we look upon them in the creation or preservation of them, they are every way wonderful. David could not look upon them, but he crieth out, Psal: 8. O Lord how wonderful are thy works throughout the world? And Psal. 139. But considering the frame of his own body, he saith: I will praise thee O Lord, for I am wonderfully and fearfully made. ¶ Vers. 28. My soul melteth for he●●ines, raise me up according unto th● Word. ME thinks I see David here resolved into tears, and pouring them out at his eyes, as at ● well with two buckets, by reason that the hand of God was heavy upon him. He can find no comfort but in the word of God, & therefore he, to be raised up by it, be taketh himself to this ciaculatory prayer. He thought it not enough to say, My soul cleaveth to the dust: vers. 25. but here will he add, that it melted for heaviness. The spirit of a man may bear his infirmities, but a wounded spirit who can bear? saith the wise man; Prou. 18 14 There is much in this book concerning afflicted consciences, & therefore I need not to add much. In all those sorrows which the soul hath, arising from the consideration of God's wrath for sin; the first consolation is from the word of God, in which is promised grace, and forgiveness of our sins. Thus it will quicken, and comfort us in trouble, and assure us of this harvest, that though we sow in tears, we shall reap enjoy. But because we can neither apprehend nor apply this word, further than we receive grace from God, we must with David pray to the Lord, that he would so guide us that we wander not, uphold us that we fall not, confirm us that we font not, encourage us that we despair not, and quicken us, that we die not. This verse requires rather the meditation of a penitent convert, than the Exposition of a learned Divine: as for the wicked they understand not what is here written. Though the righteous fall, he shall not be cast off: for the Lord putteth under his hand. Psal. 37. 24. ¶ Vers. 29. Take from me the way of lying, and grant me graciously thy law. AS before he prayed to understand the way of God's precepts, so here he would be kept from the way of lying, and because they whom God▪ keepeth, are best kept: he therefore continues his prayer to God, desiring so to be instructed by his word, that his mind being purged from all vanity, he may be taught to obey God's word. The way of lying is that which the Prophet calleth vain inventions, Vers. 113. falsehood, Vers. 163. the way of the wicked, Psal. 1. Our own ways, Ezech. 18. In a word the Prophet here desireth to be confirmed by God against all corruptions in doctrine, and disorder of conversation, which Satan by his witty and wily instruments doth seek to set abroach in the world. These are called the way of lying, 1. Because they are invented by Satan the father of lies, 2. They are countenanced by man's wit, the storehouse of lies, 3. They seem to be that which they are not, which is, of the nature of lies, 4. They are contrary to God and his truth, the discoverers of lies. This way of lying before sin came into the world, it was a way so unknown to man, that indeed it was as a desert wilderness, in the which never any foot had tro●e: but now it is so broad and wide a way, that the most in the world walk in it. The heathen by his Idols, the Turk by his Alcoran, the jesuit by his new Gospel, the Lutheran by his Contransubstantiation, the Protestant by his denying the power of godliness, the Schismatic by his pretenced purity have walked so along in this way, that the way of truth they will not know. We have wrangled so long about truth in religion, that as he could not find Rome, in Rome: so we cannot find Religion, in Religion. And we have cloaked so long truth in conversation, that true dealing is banished from the sons of men, he that will use it must die a beggar. Hijs diebus iam peractis, nulla sides est in factis: m●l in over, verba lactis, fell in cord fraus in factis. Help Lord for good and godly men do perish and decay, And faith and truth from mortal men is banished quite away. Had we not need then with this holy Prophet to hate all vain inventions, but to pray most earnestly with him to the Lord, that he will take from us this lying way, and to teach us that good and old way, in which if we walk all the days of our life, we shall in the end find rest to our souls? when as they that trust in lying vanities, do forsake their own mercy, jonah: 2. 10. And grant me graciously thy word.) He boasteth not on his own merits, but desireth all for God's goodness: and till it please God to make us rest in his word, and in that alone, we shall be carried about with every blast of new doctrine, run a whoring after our own inventions, and never be guided in any good way. ¶ Vers. 30. I have chosen the way of truth: and thy judgements have I laid before me. THough the Prophet prayed in the former verse against the way of falsehood and lying, yet it seemeth that by the spirit of God he had made choice of a good way, for here he protesteth that for his part he had chosen the way of truth, and laid before himself the way of God's judgements. God laid before him two ways, the one strait, the other wide: the one of life, the other of death: the one of lying, the other of truth: which doth he choose? the way of truth: that is that path which leadeth to truth and well-doing, and in one word to him, who is the way, the truth, and the life. But how comes it that he makes this choice? is it in the power of his freewill? nothing less, no man can come unless he be drawn: walk, unless he be directed: run, unless he be enlarged, or choose this way, unless he be guided by the work of God's spirit, without which we can do nothing. I have chosen:) why then should not we choose it? surely he maketh this confession, both to stir up others by his example, and to testify his resolution, that though he were in danger for this choice, and had few companions, yet he for his part would never seek out any other way: as jos. 24. 15. joh. 6. 67. 68 69. The way of truth:) thus he styleth the word of God, which alone shows man the way by which he may walk safely, and uprightly. But before a man can be set in this way, he hath many seducements offered unto him, to draw him into by▪ paths. It seemeth that David overcame them all, & made God's word that Ari●dnes thread, by which he passed through all sorts of Labyrinths. If we intent to make choice of any other way, doubt not but we shall have counsellors enough; but this is the way, choose it. And thy judgements have I laid before me.) 1. Thy word according to which thou wilt pronounce sentence, that have I said before me, it is ever in my sight, it is my counsellor, my comforter, my guide and governor. O happy David if thou hadst ever done so, then hadst thou not fallen either by pride of heart in numbering the people, or uncleanness of life with the spouse of Vriah. Hence springs all impiety that we lay not GOD'S judgements before us. ¶ Vers. 31. I have cleaved to thy testimonies, O Lord confound me no● IF ever good man had occasion by crosses to forsake his profession, and hold of piety, David had: never was man more beloved of God, yet never was man so molested by men, remember his troubles and his truth will appear. Did he now forsake his standing: abandon his general: or start aside like a broken bow? no he did not. In the Lord was his delight, in God's word was his comfort. He did cleave so fast unto the word of God, in which his will is testified to man, that no trouble could make him to forego his hold. Me thinks I may bring in here Paul speaking as David doth. Who shall separate us from the love of Christ? shall tribulation, or anguish, or persecution, or famine, or naked ●●sse, or peril, or sword? As it is written, for thy sake are we killed all the day long: we are counted as sheep for the slaughter. Nevertheless in all these things we are more than conquerors through him th●t loved us. For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come: Nor height, nor depth, nor any other creature shall b●e able to separate us from the love of GOD which is in CHRIST JESUS our LORD. Rom. 8. 35. etc. confound me not.) If I cleave not to thy testimonies, thou wilt confound me, as all they are who start aside from thee: if I cleave unto thy testimonies, men will confound me, O LORD suffer me not to be confounded by them, or to do that whereby I may be ashamed, either before thee or before any man. Thus David fearing that by daily accidents, his faith and profession might be shaken, and he should in the end become a scorn to his enemies (as who more scorned then the most godly) desireth that he might have, as he had trusted▪ such good success, that upon none occasion, that hold which he had laid upon God's word, might be taken from him. Where we see it is the custom of the wicked to put most shame upon them, who desire to stick most fast unto God, and to serve him with greatest sincerity: this is the great grief of God's Saints, that they are thus confounded for well doing; let them go on, as David did, let them pray as David here doth, in the end they shall either see the confusion of their enemies, or else rejoice in consolation of a good conscience, that they are hated without a cause. ¶ Verse. 32. I will run the ways of thy commandments, when thou shalt enlarge mine heart. THis last verse is a golden verse, in which he showeth principally with what speed and cheerfulness he will serve God. But because this race celestial cannot be undertaken unless we know Christ, and in him the remission of sins, which alone knowledge doth enlarge the heart, drawing it out of the dolours▪ of death, and perfuming it with a new joy, by which it resteth quieted in the Lord, therefore, as before he desired to be quickened and cheerend according to God's word, so here he promiseth, that he will most cheerfully go on in the ways of God's statutes, where it shall please the Lord to set his heart at liberty by taking away from him the fear of his displeasure purchased by sin, and the fury of his enemies of whom he was in danger. I will run etc.) it is a metaphor borrowed from runners in a race, who questionless do run with speed. Such an one was Ahimaaz 2. Sam. 18. who out●an Chushi to bring David tidings of Absalon's death: And john, who did overrun Peter to the sepulchre. john. 20. 4. David will imitate these runners, he will make haste, and delay no time to keep Gods righteous judgements. So would Paul himself Philip. 3. 13. I forget that which is behind, and I endeavour myself to that which is before: And follow hard towards the mark, for the price of the high calling of God in Christ jesus. And to this race he exhorteth the Corinthians. 1. Epistle. 9 Chapter. Verse. 2. So run that ye may obtain. Now in this race, some creep on, as inceptors in Christianity; others walk on as proficients in Christianity; a few run on as absolute christians in the race. First, Every christian is the runner, Secondly they begin to run after justification by faith in Christ, & Regeneration. Before which the shackles of sin hinder their running. Thirdly, the end of this race is the end of their life. Fourthly the race itself is the way of God's statutes. Fiftly the place for these runners is this present world: for in the world to come we need not to run, we shall then receive the end of our faith, which is the salvation of our souls. Sixtly the mark at which they aim is jesus Christ, that they may perfectly know, love, and possess him: and therefore this race is nothing else but a continual and most ardent desire, study, and endeavour to profit in the knowledge, faith, love, incorporation, and possession of Christ. Seventhly. The price appointed for such as run well, is eternal life with Christ in heaven. Eightly this race hath in it these degrees, maturè, properè, rectè, constanter. First, maturè, begin betime: Secondly properé make haste: Thirdly recté, keep on right. Fourthly constanter, continue to the end. All which that we may perform, we must resolve: First, that we have never run far enough: for this were to dream of an anabaptistical perfection. Secondly we must ever aim at our mark which is Christ jesus. Thirdly, we must forget our ground behind us, and all those steps we have trodden in it. Fourthly, we must ever endeavour to that which is before us. Fiftly we must cast off all impediments in this race. Sixtly and lastly let us consider that when we have run here as fast as we can, yet is our reward and crown in heaven; and this will make us to run on still. When thou shalt enlarge mine heart) Some think that the Prophet straightened because of his enemies, meaneth that if God should grant him victory over them, than his feet should be as hinds feet, to run on in the above named way: But it is probable he speaketh of that grief he had, at the consideration of God's wrath for sin: and indeed such sorrows do so draw together the heart, that they make a man not only slow to do good, but that he cannot move a foot in this way: but if God remove them, and quiet the conscience: Rom. 5▪ 1. we are so ready and fit to every good work, that we will not only walk in these paths, but with great alacrity run on in the same. Nothing can stay us, when that sorrow is taken from us, no, not contempt, imprisonment, or loss of life. THE 5. PORTION. ¶ Verse. 33. Teach me o Lord the way of thy statutes, and I will keep it unto the end. I observe that in this one octonary, which is not to be found in any of the rest, namely, that in every several verse there is a several prayer. In the first whereof he prayeth to be taught, and then promiseth to take that which God shall teach him. He had before resolved to run in this way, but he felt forthwith his own natural aberrations, and therefore cometh to this guide to be taught. Teach me O Lord) As the Eunuch in the Acts desires Philip to teach him, and a schollet in the school his master to teach him, or a stranger in his journey some guide to teach him: so David here desires God to teach him. It seems this way is hard to be found by any man, and worthy to be found out by all men, in which David so often desires to be directed. He was no doubt a guide to the blind, an instruct●r of the ignorant, and a learned scholar in the school of Christ, but fearing all his own ways, and hungering after greater knowledge, which is as the principal wheel of a clock to the rest, he still be●aketh himself unto prayer. Why then shall we think that if he have once gotten a glimpse of God's glory revealed in his word, a smatch of that knowledge manifested in his will, a taste of that sweetness which is in his Law, or some understanding of that way which leadeth to life, we have enough, and are of ourselves able t● behold that glory, apprehend that knowledge, relish that sweetness, or run on in that way? O let us rather say as David doth, Teach me o Lord. Thus the faithful, after God hath liberally bestowed on them great graces, ought always to walk in fear and humility, knowing that they are subject to many temptations, which they are never able to resist, unless he that hath begun his good work in them, do make them to continue in the same. And I will keep it unto the end) It is not enough to begin well, but we must go on: this is the comeplement of true piety, righteousness: Is our garment, it must be like Joseph's party coloured coat, down to the heels: not like that of David's Ambassadors cut off in the midst. It is the Christians sacrifice, and God requires not only the head, that is the beginning, but also the tail, that is the ending of this sacrifice. Remember Lot's wife; let us read that history, lest we ourselves become an history. ¶ Verse. 34. Give me understanding, and I will keep thy Law; yea I will keep it with my whole heart. Give me understanding etc.) We think that wisdom is only found amongst the politicians of this world, & that he who can provide for himself, prevent his enemy, cirumvent his friend, and see furthest into the affairs of this world, he is the man, yea the only wise man. But David here thinks that true wisdom is in understanding and keeping the Law of God. Moses thought so Deutr. 6. Solomon thought so, Prou. 1. 6. job thought so, chapt. 28. 28. and he that is not of this mind, shall one day be enforced to say, Alas I have rejected the word of the Lord, and what wisdom is in me? Isa. 8. If any one therefore do want this true wisdom, let him as David doth, and james exhorteth all to do, ask it of him who giveth liberally to all men, and upbraideth none. james. 1. 6. And I will keep it with my whole heart,) As he promised before perseverance, so he promiseth sincerity. The heart is the Christian sacrifice: the fountain of all both good and evil actions: and the principal gift which God beggeth at our hands, My son give me thy heart. It was once ●● saying of the Bishop of Rome, when he would give licence to our English Catholics, to come unto our Churches, and so be present at our prayers, Fili da mihi cor tuum, & s●●ssicit, Son give me thine heart and it sufficeth: but he hath retracted this his teleration, now he will have all, or nothing. Our God is not like their God, our adversaries being judges. He indeed requireth the heart, because if we bestow it on him, we will forthwith give him all the rest. Let us not think that any service pleaseth God, but that which proceedeth out of an honest hart, a good conscience, and faith unfeigned. ¶ Verse. 35. Direct me in the path of thy commandments▪ for therein is my delight. STill David sees the necessity of walking in God's way, and his own proneness to run out of that way: therefore he desires direction from the Lord: that as he had given him a desire, so he would enable him to perform. Questionless we are of ourselves ready enough like unbridled horses in the ways of this world, to run ourselves even out of breath, and we have many occasions here to spur us on: only the Lord can keep us in this path: therefore must we pray for his direction: which if we once obtain, we shall not wander either in judgement or practise out of the right path. For therein is my delight.) I take pleasure in nothing more than having a right understanding of the Law, to perform obedience to thee according to the same. Of this delight we shall speak verse. 92. In the mean time note that David in this was a type of Christ, to whom it was meat and drink to do the will of his Father which sent him. joh. 5. ¶ Verse. 36. Incline mine heart unto thy testimonies, and not unto covetousness. IN the 3. former verses are three petitions concerning God's way: In the first he desireth instruction, teach me: in the second apprehension, give me understanding: in the third, direction, direct me. But because, he saw many stumbling blocks in this way, some offered to his heart as covetousness, others to his eyes as vanity, in this and the next verse he desireth the removal of them both. Incline mine heart to thy testimonies:) Who now can think that man's heart can of it own accord be carried on to knowledge of Gods will revealed in his word, and of itself practise the same, when he shall but consider this prayer of David, who though he was a man according to Gods own heart, yet durst not presume upon his own heart, with this gracious inclination from the Lord. The most excellent wits that ever have been, or shallbe, will prove in the end great instruments of Satan, and false witnesses against these testimonies of God, unless it please him to refine them by his spirit, and incline their hearts to his testimonies. And not unto covetousness) I take it that praying against this one sin, he prayeth against all other sins, as pride, malice, Luxury, lust, etc. But this one is here named, because, as Tim. 6▪ 10. the Apostle saith, it is the root of all evil. For as there is no branch of a tree, but it is nourished by the root, no stream of a river, but hath his currant from the spring, & no vain in the body, but hath his blood from the liver: so is there no one sin, no, not the life of man, which ha●● not life and livelihood from this one sin. 1. It is as (I may say) the ●other sin, breeding, and bringing up all the rest. Like mother, like daughters, all bad: but covetousness is the worst of all. Yet I know not how it cometh to pass, that men are now a days called good men, not of their goodness, but of their goods: he is the best man that hath the best purse, money is the man, yea the whole man. From the peers to the peasant, all are enamoured with Lady Lucre. But why should they be so? is wealth any thing else but thick clay? is it not a part of that refined earth, which man ought to tread under his feet? when in the infancy of the Church, possessions were sold, the money was laid at the Apostles feet, Acts. 4. to signify (as some think) that we must rather trample upon and contemn this trash, then to have over great admiration of it▪ Alas! why should we labour so after things temporal, that they hinder us from getting things eternal? what will it profit a man to get the whole world, and in the end lose his own soul? shall we prefer money before God? before heaven? before our own souls? can it give satisfaction to us? No it cannot. Man's heart indeed is so little of itself, that it will scant give a kite her breakfast, yet is the desire thereof so infinite that the whole world cannot satisfy it. Are we the better because we are rich? no more than the horse is for his gay trappings. Can we carry them away with us? nay we brought nothing into this world, and it is certain we shall carry nothing out. The sumpter horse may carry all the day treasure on his back, but at night it is taken from him, and he carrieth nothing into the stable, but often times a galled back by reason of his burden. David saith, if riches increase set not your heart upon them. Solomon saith, he that trusteth in his riches shall fall. Christ saith, Psal. 62. 10. Prou. 11. 28. Matth. 19 24. ●. Tim. 6. 9 1. Tim. 6. 17. it is harder for a rich man to enter into heaven then for a camel to go through a needle's eye. Paul saith, they that will be rich fall into many temptations and snares: and therefore chargeth Timothy to charge rich men that they trust not in uncertain riches. I say then with our Saviour Christ, take heed and beware of covetousness, and that you may pray ever with this blessed Prophet, Incline mine heart to thy statutes, and not unto covetousness. ¶ Verse. 37. Turn away mine eyes from regarding vanity, and quicken me in thy way. HEre he prayeth against the vanity of the eye, which in truth is a vanity of vanities. Thus Vanity seduced Hevah, entangled God's children, corrupted Dinah, endangered Sarah, enchanted David, alured Achan, and by these windows many sins enter into the soul. Read in this book that godly chapter of the government of the eyes, and in an other book the vanity of the eye, and with job make a covenant with your eyes, and with David pray, turn away mine eyes etc. and you shall look better all the days of your life. It were better to have none eye, then either a wanton, or a wicked eye. If such an eye offend thee, pluck it out. And quicken me in thy way) he considers his own deadness and dullness of spirit, and he desires God to quicken him in his way, this pronoun thy is very emphatical, opposing God's way to man's way. The Lord is righteous in all his ways, Psal. 1. 45. 18. all the ways of God are mercy and truth. Psal. 25. The ways of men are altogether vanity, and lead to death and destruction. Only this way giveth sound comfort to the soul of man. Truth it is, that the ways of men are pleasant for a time, but the issues thereof are the ways of death. The ways of God are difficult and dangerous, but at the last they will bring thee to heaven. ¶ Vers. 38. Establish thy promise to thy servant, because be feareth thee. WHat doth the Prophet in this verse? he confesseth himself to be God's servant. An honourable service it is to serve God: an argument of his humility to acknowledge this servitude. He desireth that God will make good his promise unto him, and this is all that he will desire▪ God had promised that he would make him King, that he would deliver him from his enemies, that he would guide him, and quicken him in his way, by prayer he desireth the accomplishment of this promise. Out of this learn we, that as David prayeth for nothing but that which God had promised to grant, so we ought to pray for nothing but that which he hath promised to grant. If we thus ask according to his will, he will hear our prayers, and grant our requests. But God promiseth nothing but to his servants: he heareth not sinners, the prayer of the wicked is an abomination to the Lord. Because he feareth thee) And who would not fear thee O King of Nations? for to thee appertaineth the dominion: for among all the wise men of the Gentiles, and in all their kingdoms there is none like thee. I●r. 10. 7. Some read these words thus, that he may fear thee, as if he should have said, O Lord thou hast promised to be good unto me, I beseech thee establish this promise of thine, that I fearing thee, may trust in thee, and prefer thee before all earthly means in this world. And indeed, the true fear of God breedeth an holy security in the children of God. Others think that the Prophet by this doth prove, that he is indeed the true servant of the Lord, because his conscience telleth him, that he feareth God above all earthly things, which in truth is a true note of a true servant of the living God. But none must think that David here doth allege his own merits, but only doth testify that he is not an unfaithful servant, because the fear of the LORD was ever before his eyes, his service was not eyeservice. Of the fear of GOD you may read much in this book. ¶ Vers. 39 Take away from me rebuke which I fear, for thy judgements are good. Blessed is the man that feareth always, saith Solomon: Pr●u. 28. Work out your salvation with fear and trembling, saith Paul, Philip. 2. 12. Take away from me rebuke which I fear, saith David. In the Hebrew it is, take away my rebuke: as if he should have said, O Lord I may commit some such evil against thy good law, yea some such notorious transgression, as may tend to my shame: I beseech thee take it away▪ or else, I have already, O Lord by divers sins, and by name through adultery and murder brought shame and rebuke upon myself amongst men, I entreat thee to remove this shame and rebuke. Out of the first Exposition we learn. First, that the godly are subject unto notorious sins. Secondly, that those sins will cause shame in them, though the wicked will not be ashamed. Thirdly, that God only can take away this shame. Fourthly, that we may pray for the removing of shame even amongst men, especially that which may bring with it some dishonour to God. Fiftly, that the godly are most jealous over themselves. Sixtly, the way to avoid sin, is ever to be afraid, lest we should sin. Out of the second Exposition note, that the remembrance of our former sins, must draw out of us prayers unto God, that for them we may not be rebuked in displeasure in this life, nor confounded and abashed in the life to come. But some do yet make another interpretation of these words, and think that the Prophet here prayeth not only against those private contumelies and reproaches which were cast out against him, because he followed that which was good (though to an heroical mind, any thing can be better borne than reproach) but especially against those public reproaches which the adversaries of the Church, observing the destruction of God's law, and oppressions of God's people, do foam out against God himself, and say where is now their God. These David feared: and because they were joined with the dishonour of God, and hurt of the Church he prayeth against them. Thus the Prophet feared least God should be dishonoured, so ought we: thus he was grieved when God's people were oppressed, so ought we: thus he made the rebukes of others his rebuke, so ought we: and thus he prayed that this might be taken away, so ought we. For thy judgements are good▪) The judgements of the wicked are bad judgements, but the judgements of God are good: I pray against those, I appeal to these: I fear the one, I approve the other. Now the judgements which God pronounceth in his word, be they threatenings in the law, or consolations in the Gospel, yea and those also which he executeth in the world, whether upon the godly or godless, they must needs be good, 1. Because God is goodness itself. 2, He cannot be deceived. 3, He will not be corrupted. 4, He alone is no respecter of persons, but judgeth according to every man's work. To this judgement seat we may appeal: this righteous judgement we must acknowledge; by this court if we be once tried, we may say with the Apostle. I pass not of man's judgement, for he that judgeth me is the Lord. What availeth it if man absolve, and God condemn: ●. Cor. 4. or if God condemn, and man absolve. Let them contemn the unrighteous judgements of men, who can in the testimony of a good conscience approve themselves and all their actions before the righteous judgement of God. Shall not the judge of the whole world do righteously? Genes. 18. ¶ Vers. 40. Behold, I desire thy commandments, quicken me in thy righteousness. AS before he said, that God's judgements are good, so now he maketh his appeal to this judge: and it is in effect thus much. O Lord my Lord, do any doubt whether I desire thy commandments or not? I appeal unto that eye of thine that seeth all things, behold I desire. etc. I desire to know them, and I desire to obey them, yea with an earnest and ardent affection, I desire both to know and do thy will. Behold, I find this word used these several ways, 1. As a note of prediction, Isay. 7. 2. Of attention, Psal. 133. 3. Of admiration, Matth. 2. 4. Of admonition, john: 5 14. 5. Of irrision, joh: 18. 6. Of testification, as in this and other places in which they desire God to behold that, which they are most willing he should be witness of. If God say to man behold, it argues the thing is worth seeing, and that man of himself is unwilling to see it: if man say to God behold, it seems it is a thing not hypocritically counterseyte, and that he would have him to behold it. I desire thy commandments.) O that this desire were in the people of this land: then the book of God would be more in their hands, the knowledge of God would be more in their hearts, and the practice of godliness more in their lives. They would come to learn, learn to live, and live so here, that they might live ever hereafter: men would not make a show of godliness, and deny the power of it in their lives; but earnestly desire that the good work begun by the Lord, it might in due time be accomplished by them. Quicken me in thy righteousness.) He said before quicken me in thy word, here in thy righteousness: all is one: for the word of God, is the righteousness of God, in which is set down the rule of righteousness. In this the Prophet desires to be quickened, that is, to be confirmed, that in cheerfulness and gladness of spirit he might rely upon the word of God. If any by righteousness understand that justice of God, by which he defendeth such as commit themselves to him, I gainsay it not. VAV. THE 6. PORTION. ¶ Vers. 41. And let thy loving kindness come unto me O Lord: and thy salvation according to thy promise. HE goeth on yet in his prayer, and here beggeth of God two things. First mercy, secondly salvation, and both because God had promised them. No marvel if he desire God's loving kindness. For thy loving kindness saith he is better than life: it were better to be in hell with God's favour, then in heaven without it. Man's savour is mutable, God's immutable: man's temporary, God's eternal: man's of desert, God's free: man's respecteth somewhat in man, Gods beholdeth man in Christ. This we must desire above all earthly things. And thy salvation.) First mercy, and then salvation, the one is the cause, the other the effect. By salvation, he meaneth, aid, deliverance, victory, and eternal life: this he calleth God's salvation, because it cometh only from him. According to thy promise.) This is ●● which he ●uer chargeth God with all: it is an easy matter to trust God on his word, in presperitie, 〈◊〉 that can do so in adversity, he is the man indeed. But what benefit shalt thou have David, if God be a merciful Saviour unto thee? etc. ¶ Vers. 42. So shall I make answer to my blasphemers, for I trust in thy word. MAny adversaries had this holy Prophet, they came about him like bees, they laid to his charge things which he never did, and especially because he made his boast of God, and trusted to his word, they oftentimes reproached him for it: and when he was driven to any extremity they beganue to say, where is now his God? Thus became he the shame of men, and th● contempt of the people. All they that saw him had him inderision: they made mows, and nod●ea their heads saying; He trusted in God, let him deliver him: let him save him, seeing he loveth him. Psal. 22. 6. 7. 8. In this he was a type of our blessed Saviour who was taunted in the like sort upon the cross. Matth. 27. 39 40. 41: 42. 43. What now doth this man of God labour for to confute, and put to silence these his blasphemers? Surely the performance of God's loving kindness and salvation, the which it pleased him to make promise of. This, if we pray for in all our troubles, as the prophet here doth in his: this if we stay ourselves upon, as David ever did; though our enemies he never so many, never so mighty, never so malicious, we shall in the end have such assured victory, that we shall not only answer our adversaries; but they with shame shall answer themselves and say, we fools thought his confidence sollie, but now we see that he is the Lords beloved, and blessed are they that trust in him▪ Observe. 1, That it is no new thing, for the adversaries of religion, to scorn such as trust only in God, and rely upon his promises of salvation made unto them. These wicked ones knew no arm, but flesh: no security but in the things of this life: as for such as think the name of the Lord to be the strongest tower, them they have daily in derision. 2. Not that if we trust in the word of God, we shall be able to answer all our adversaries, for Christ will give us a mouth, and wisdom, whereagainst all our enemies shall not be able to speak or resist. Luk. 21. 15. Hugo Cardinalis, observeth that there are three sorts of blasphemers of the godly, the devils, heretics and slanderers. The devil must be answered by the internal word of humility: heretics by the external word of wisdom, slanderers by the active word of good life. Vers. 43. And take not thy word of truth utterly out of my mouth: for I wait for thy judgements. HE might for a while not find the word of truth to answer; yet he prayeth that the word be not utterly taken from him: so he said▪ ●●●sake me not over long: This than showeth that our case doth alter and change, ebb & flow, as it pleaseth God, which reproveth them that are always in the same case; for the children of God have a other course, and we must look to be so ourselves. And this is a comfort, when we feel ourselves weak, yet God's children have been so; also it may humble us, considering that God doth for some sin lay this upon us; let let us pray, that we may not be so for ever. For I have w●●ted, etc.] This showeth that we may be so for a while, yet we must wait, till it please him to help us. For thy judgements: that thou wilt execute judgement on the wicked, that thy children may obtain the promises: for than doth the Lord execute judgements, when he punisheth the wicked as he hath threatened, and when he fulfilleth his promises to his children, giving them a tongue to answer his blasphemers. Vers. 44. So shall I always keep thy Law for ever and ever. IF thou wilt deal thus, then shall I keep thy word: where he teacheth, that if God do daily assist us, we shall stand; but if he do not, we shall fall flat. This must teach us to pray, and that earnestly: and this showeth perseverance, contrary to the Papists, which te●●● to doubt of salvation: for the persuasion of God's goodness doth assure us that we shall continue to the end: and if we feel our faith weak, and pray with assurance of his goodness that he will help us, we may be assured to stand. Vers. 45. And I will walk at liberty: for I seek thy precepts. HE will walk in the commandments that he may be at liberty, for that is the plain way, all other are bi●-paths, which he shall be free from if he stick to the commandments. For this is the cause that we are troubled and entangled, because we ask not counsel at God's word, and wholly stick unto that: and therefore we fall into some sin, and be overcome with some temptation. For the word is a lantern to direct our steps: without this we shall wander; but if we tend to this light, we shall be at liberty. This setteth out the benefit that those have which enjoy the word; and their misery that want it. This then requireth, that we be thankful for God's word: and reproveth them that having the word, yet wander astray, and love darkness more than the light, and falsehood, heresies and lies more than the truth. This is a sin to be punished, when we have the word, and yet walk not at liberty, and if we cannot be at liberty when we have the word, it is sure that we cherish some secret sin, and do not search into God word. For that is so full of wisdom, that it will rid us our of all. Yet the children of God have their infirmities, out of which they have good issues. But the ignorance of God's word is the cause of many troubles; for though a man were in as great a straight as Abraham was when he should offer his son, yet should he be directed. Then this layeth a strait charge on us to study the word of God. Vers. 46. I will speak also of thy testimonies before Kings, and will not be ashamed. IF God will thus assist me, I will speak even before the wisest, and stand in the sight of the Kings though it be fearful. This than will assure us that we shall never fall, if we study, hear, read, etc. on God's holy word, and take heed to our ways according thereto. Then if we desire to stand for ever, let us meditate on God's word; for God hath given this not only to the learned, but also to idiots. Here we see that we never rightly profit, till we be not afraid before whomsoever we come: for if we be assured that our cause be good, then may we be assured that it shall be given us what to answer, and this maketh men afraid when they doubt of their cause. We are not afraid to speak to a Gentleman if a Lord be with us: then shall we not need to fear a King, when the King of Kings is with us: as Moses, Hebr: 11. None then have this gift of boldness, but they to whom God giveth it, not the wise, not the mighty of the world. The Word giveth us what to answer; then if we fail, it is a sign that we fail in the Word. But let us deal earnestly with the Word, and keep a good conscience, and it shall be given us. This doth again commend the word of God unto us. If we be not ashamed of him before Kings, we shall be Kings in his Kingdom. Vers. 47. And my delight shall be in thy commandments, which I have loved. THat he may come to this grace, he will love the Word, because he delighteth in it, for delight is the sign of love. Do we not then delight in the Word? we have not a love to it: so of prayer, and hearing the Word, if we delight in it, we will prepare ourselves to hear it, and meditate in it afterward; for he showeth his love when he saith: I will meditate: then, if we will not find terror of conscience, and fall into many evils, let us make conscience to call it to mind: For if we do take the Name of GOD in vain, by hearing the Word without meditation; then the Word being a true witness, shall be a witness against us in that day: for this meditation is commended, Part. 13. There are set times for hearing, praying, &c: but meditation must ever be with thee, that thou mayest know, whether the thing thou dost be agreeable to his will, and whether thou mayest look for his blessing in it. ¶ Vers. 48. Mine hands also will I lift up unto thy commandments which I have loved: and I will meditate in thy statutes. IT was not sufficient (as he thought) to acquaint GOD with the delight of his heart, unless he also made manifest unto him that his outward gesture was answerable to his hart. You shall observe it even in little children, that if they desire to have any thing that they see, they will stretch out their hands that they may get hold, and having once gotten it, you shall hardly get it from them again. And certainly, if the inward man be sound, you shall observe it by the outward gesture of the body. The people were desirous to hear Christ's Sermon, their eyes were bend and fixed upon him, Luk: 4. 6. David would express his love to God's Ark, he danced before the Ark of God's Covenant. If we love Gods word, and love it in truth, our hands will be as ready to turn over the leaves of that blessed book, as our hearts are desirous of the understanding of it, that in this longing desire, taking it into our hands, we may in the end have such fast hold of it, that we will not forego it for all the world. We cannot employ our hands in a better work, especially when we have freedom from our callings, then to take up the book of God, and peruse it over. Augustine took it up, and was converted by that one sentence, Rome 13. 14. The night is past, the day is at hand, etc. Vrsine took it up and was comforted by this one sentence, None can take them out of my Father's hands, john, 10 29. Chrysostome took it up, and was assured that in his zeal he should not want, because David had said, The earth is the Lords, and all that therein is. Bil●ey took it up, as it is in the book of Martyrs, and was much quieted by that saying of Saint Paul, This is a true saying, and by all means worthy to be received, that JESUS CHRIST came into the world to save sinners, of whom I am chief. And such was the love of one Gregory crow, of whom we may read in the said book, that suffering shipwreck, he cast away his money, and kept his Testament in his bosom, and after many days floating on the Sea, upon a mast, being taken up by a certain passenger, his first care was for that book of his, fearing lest it should have been wet with the Sea. If he had looked for a Crucifix as he looked for God's book, surely the whole world should have been acquainted with it. Doth David thus show his inward love by his outward gesture, let us do it whensoever we come either to hear God speaking to us, or will ourselves speak unto God. Let our eyes be fastened, our ears attentive, our heart's intent, our persons reverent before our God, that whatsoever we do, may argue our piety to God, and be answerable to the inward affection of the soul. And I will meditate.) And why should not we? The jews are reported to be so skilful in that Bible, that many of them were able to tell how many times every letter of the Alphabet was in the Hebrew Bible. The Scriptures are a light shining in a dark place. 2 P●●. 1. 19 we must attend unto them while we are wandering in the dark places of this world, can we attend without meditation? the word of God is the sword of the spirit, Ephes. 6. without meditation it is a sword in the hand of a child, or a mad ●●ā. How many take delight in reading of ballads, and idle discourses, who never meditate to the word of God? The sick stomach refu●●th meats, the wicked heart the word of God. Will the spice smell unless it b● bruised? and c●n the Scripture be comfortable unless it be meditated? PORTION. 8. ch Verse 49. Remember the promise made to thy servant. WHen he had said, he would keep God's Law, he then prayed that he might do it. Secondly, he had the promise for that he prayed, to teach us to rule our prayers by God's word. Thirdly, he sticketh to the promise of the Gospel, not to the law. Fourthly, when he saith, remember, he doth not reprove the Lord of forgetfulness, but rather prayeth that he himself might be kept, that he should not fall. He had not any particular promise, but applied the general promises to himself. This must serve to answer the devil ask what promises we have of salvation or forgiveness of sins; for we have the promises that are made to the whole Church, which we have applied to ourselves. So did Abraham Genes. 22. the woman of Canaan: Matth. 15. Thy servant: the promises are made to us, not that we should abuse them, but thereby should become his servants. Wherein thou hast: There is a time between the making and the fulfilling of the promise, which God doth to try whether we will account of the promise, and stick unto it: By this it is manifest that faith & feeling are not all one: but that is faith which without feeling believeth: for when feeling is, then it is an experimental faith. Vers. 50. It is my comfort in my trouble: for thy promise hath quickened me. WHen he felt sweetness in it, than he was comforted; for there is a changeable working in God's children. He showeth the nature of faith, which will neither be stayed in vain, nor wicked things; but all his delight was in the word, where though he felt not full comfort, yet he had so much as stayed him. This is contrary to the men of the world, which in their trouble will either seek delight in va●ne things, or in evil things. This is the nature of faith to feel comfort then, when they are at the point of death. This showeth that God's children have sometime comfort, sometime none. And this is true faith that can comfort us when all means fail, and when we have them, yet not to stay in them. For a righteous man liveth by faith: & therefore when he feeleth Christ live in him, in forgiving his sins, renewing him, & giving him hope of everlasting life; he liveth: but if he cannot feel that, than he is as a dead man. Can we find comfort & delight in the word, when we cannot find comfort in any thing else? this is a notable argument of faith. And though we feel drowsiness, yet if we can by fear shake it off, & find sweetness in the word, this is faith. The word then and prayer are the chiefest comforts in troubles. Contrarily when the word feareth us, because we feel sin abound in us; and because we find not that taste in the word which we ought; as that the threatenings fear not, the promises comfort not, etc. If (I say) we can then fear, though we have plenty of all outward things, & there be no outward occasion to fear, this is an argument that we have faith: but if faith be carried with the time, than it is no faith, but is choked with prosperity or adversity. Vers. 51. The proud have had me exceedingly in derision: etc. THe Prophet was in great distress, because of the reproaches of the wicked, as Psal. ●●. yet for all this he was stayed by God's law, though their mocks were exceeding great, that is, often, and in grievous manner. It is no new thing then, that God's children are had in derision: and it is one of their sorest outward troubles, as we see in our Saviour Christ, which heard this, he saved others, etc. after which he cried, My God, etc. and this was the last temptation, therefore the greatest. For if this come once into the mind that we suffer for evil doing, then will there be no comfort. The Heathen would do any thing for their country; yet would not lose their praise. And this is the cause why we see many fall to heresies, because they cannot be in estimation as they would. The greatness of this temptation did not drive him from the law, Psalm. 37. Every one will be forward when others will speak well of him: but few do learn here with David to do well though they be ill used. And this did the devil espy in the nature of men, therefore he saith of job, Hast thou not hedged him about? etc. Then let us try ourselves whether such reproaches will drive us from our duties: for if they do, all is not well: but if thou see they do not, then take comfort, and know that thou must approve thyself to God, and not to men; which to do, is an argument of faith, as in Samuel, 1. Sam. 12. David, though his sin was not known, yet he crieth, Against thee have I sinned. Then if thou canst be sorrowful for thy secret sins, though men speak never so well of thee, and neither will, nor can accuse thee, thou hast saith. Thus then briefly reproach and discredit amongst men must not drive us from well doing: neither must praise and credit among men make us favour ourselves in our sins, or take greater liberty to ourselves. He swerved not from God law: but we see, that if we be mocked, we will mock again; if we be reviled, we will revile again. But David would not so do: as we see by his doings when She●●i cursed ●●m, 2. Sam. 16. These are true notes of repentance, when men can charge themselves more sore than others will: and that they labour to approve themselves to God, which trieth the hearts. The proud. Faith maketh humble, but infidelity maketh proud. Habac. 2. for by faith we know that we have no goodness, are full of corruption, disposed to evil, and unfit to goodness; and this humbleth. But they that know not these, are proud, whatsoever they seem to be. Such are those that contemn the threatenings, and will continue in their sins. For faith in the commandment humbleth and throweth us down: and faith in the promises doth make us with fear to wait upon God, and to be humbled. They are humble to their brethren, which are humbled to God in their heart: and they that are proud and contemn their brethren, are not humbled in their heart. For if they did see that the Lord had forgiven infinite sins to them, than would they forgive a few to their brethren. Secondly, if they considered, that whatsoever they have, they have it for their brethren's profit, than would they be humble to them. Thirdly, if they knew that there is no difference but by grace, then, etc. Can we not forgive? then are we proud. Can we not devour injuries? then are we proud. For our own sins being not forgiven nor cared for, therefore we cannot forgive others, nor regard them. Humility is a true mark of God's children, and pride is a note of the wicked. Vers. 52. I remembered thy judgements of old, O Lord, and have been comforted. HE showeth how he was stayed, namely, by looking into the judgements of God against the wicked, & his deliverance of the just. It is not then the good nature of men, the wisdom, etc. that can comfort against reproaches, but rather make worse; but it is the word that comforteth. Thereby he knew that howsoever the wicked flourished, yet they should perish; and howsoever the godly be afflicted, yet they shall be rewarded. Peter speaketh against these mockers in the last chapter of the second epistle, The world shall perish in fire: where he teacheth to answer them, that it is as easy for God to destroy the world with fire, as it was with water, seeing he hath spoken it. So David, when he was brought to say, My God why hast thou forsaken me? then he stayed himself by this, Our fathers trusted in thee. So Psal. 67. I will remember thy works of old. So Psal. 119. part. 15. by all which he showeth that as God had done, so he would do still. He remembered all the judgements of God: so Heb. 11. by all the works of God showed in his children, it is proved that we must suffer affliction patiently. So Psalm 106. Then God's people must have a multitude of examples; that if we profit not by one, yet by another: if no● by a ●ewe, yet by many: for so have the children of God done from time to time. This then is the cause why men fail in reproach, or any other cross, because men have no● store of examples out of God's word, especially out of the stories, to strengthen them: for if they would look into the word, and gather them, they might be stayed. If this man were strengthened by former works, how much more ought we which have many more▪ especially this, Act. 17. that the Son of God hath suffered that he may judge all the world: so the great works of God in the Apostles time, the great works of God in the days of Queen Mary; and in th●se days the judgements of God are on many that have daili●d with his word, in giving them over to heresies: Then how ought we to be comforted with the assurance that God will come to judgement? Object. This so●meth hard, that he was comforted in God's judgements, whereas in another place ●e s●ith, ● fear because of thy judgements. Answ. Although they fear the judgements in their flesh, yet they dare approve them to be God's judgements, as David saith, O God of my righteousness: not comparing them to God, but to the wicked, and looking to that promise which in grace he hath made to us; yet not in all our life, but in some righteous cause that we have in hand, as Steven did. Then if men ever fear at the judgements, and nothing else, the heart is not yet upright; for they are sinners: therefore we must labour to feel comfort by them, in knowing that we are sheep, not goats, that we shall have a reward, and that the wicked shall be thoroughly punished. For otherwise the devil will buffet us, in seeing those that men call wicked, how yet they flourish and the godly are in misery. Then have we truly profited by the word, when with comfort we can behold God's judgements, as is often said, Come Lord jesus, come quickly. For the child of God is not afraid of ●uill tidings, Psal. 112. Vers. 53. Fear is come upon me for the wicked, that forsake thy law. THis agreeth well with the former, which was a spiritual joy: for when he seeth that the Lord will judge, and that he is guiltless, he is comforted: but when he seeth the wicked sin, and by sin provoke God's judgements, because they are his flesh, and because they are God's image, therefore he feared. The zeal of God's glory causeth God's children to fear: as Elias, ●onely, etc. and David, My zeal hath, etc. and their own sins, as Psal. 119. part. 15. God's children than are afraid when they see the glory of God defaced, and men run to their own condemnation. And here is a difference between true joy, and worldly in God's judgements, Prou. 24. 1. Cor. 5. the one, because their heart's desire is fulfilled: the other, that sin is punished, that God's glory is revenged, and that they are delivered: for in respect of the parties punished, they fear, as Christ over jerusalem mourned: and this is usual in all the Prophets, when they see the judgements of God approach. Here is a difference between the zeal of the worldly, and of the godly: the one when he ●eeth a sin done he laugheth, and rejoiceth: but the other fear, as, The rebukes of them that rebuke thee are fallen upon me. The former is the cause that many fall by God's judgement into those things which they find fault with in others. The other is a true note of faith, to fear for the destruction of the wicked, which they themselves fear not. But this is especially, when they see a professor fall, for that grieveth them greatly. The third difference is, that God's children when they are comforted, they also fear; for the regenerate part only is comforted, the unregenerate part doth still fear; and there is good cause that it should fear; as Noah feared, and David, Psal. 119. part 15. but the wicked have no fear, but are overcome with fleshly joy: and therefore the Apostle saith, Phil. 3. Finish your salvation with fear, because of corruption, that either doth or may break forth: as David was afraid when he had sinned. We must then be comforted by God's judgements, but so that we fear. Secondly, we must think that sin is not a small thing, not to be laughed at, but to be feared. Thirdly, that we must be touched for the sins of others, as if they were our own. Fourthly, to forgive injuries against ourselves, but to be greatly displeased and vexed for the dishonouring of God's name. For all these are proper to God's children. When men take a carnal pleasure in God's judgements, they abuse the grace of God to wantonness: but the children of God, as they joy in their inward man; so do they labour to be humbled by the law in their flesh, which otherwise would be proud: for the flesh would hold no mean, but either would be too sorrowful, or else too joyful. Thus David mourned for the sins of others: so Paul saith the Corinthians ought to do, 1. Cor. 5. and 2. Cor. 7. where he showeth, that this was the estate of the whole Church, to mourn when any one member had offended. And this is not a new thing: for those are saved which mourned for the iniquities of Zion, Ezech. 9 Then we must be grieved for the sins of others, to show that we are free from their sins, that we are lovers of righteousness, and desirous to glorify God. And when this sorrow can work in us a prayer for them that sin, it will be an argument that we shall be comforted, and shall escape when the judgement cometh. Then men ought to mourn for their own sins: for if God's children cannot be discharged, unless they can mourn for the sins of others; how much less shall we be discharged, if we cannot mourn for our own sins? Vers. 54. Thy statutes have been my * Or 〈…〉 songs in the house of my pilgrimage. HE showeth that he was not envious against the wicked for their delights; but taketh a delight in another thing, that is, in praising God, that he might not be entangled with their pleasures. The remedy of sin, that we fall not into those sins which others have, is to fear least God punish some secret sin in us, as he hath done in them: For God doth never let us fall into gross sins, but to punish some other sin we lie in, which is secret, and Not●. we will not come out of, because it is unknown. And if we will not be entangled with the pleasures of the wicked, we must do as David doth here, so acquaint us with the word, as that we make our songs of it: that is, that we do not only read, hear, and talk gravely of it, but also make it our songs when we will be merry, as Paul Coloss. 3. for where there is a delight, there men will even be singing of it. And hereof come these spiritual songs in the Bible, to show their great delight in the word. So (Ephes. 5.) Paul maketh this a sign, that we are full of the Spirit, when we can sing of them. Here we are taught that our songs ought to be made of the statutes of God, and agreeable to the same, and not after our own will. This we see to be the matter of these Psalms, the laws, the promises of God, etc. The talking of godliness maketh worldly men heavy: but the children of God use all worldly things as though they used them not, and then they are heavy when they displease God: but contrà, etc. The want of a spirit in singing, doth show a great decay in godliness; and coldness in this holy exercise argueth a coldness in faith and true religion. Then if men object: Will you not have men to be merry? Yes, but yet with the word, otherwise their mirth is sin. The want of this showeth that men do not their duties with cheerfulness, which thing is threatened in Deut. 28. 47. Vers. 55. I have remembered thy name, O Lord, in the night, and have kept thy law. AS in another place, the name of God is a strong tower: to the former means he addeth this of prayer, to show that without this the other are unprofitable. In the night: First, that is, continually, because in the day also. Secondly, & simply, because he avoided the applause of men. Thirdly, cheerfully, because the heaviness of natural sleep could not overcome him. All these show that he was wholly given to the word: as we see men of the world will take some part of the night to their delights. And in that he did keep God's testimonies in the night, he showeth, that he was the same in secret, that he was in the light: whereby he condemned all those that will cover their wickedness with the dark. Let us examine ourselves whether we have broken our sleeps to call upon God, as we have to fulfil our pleasures. All these means did the Prophet use to keep him from falling by the reproach of the wicked: which we also must use if we will overcome it. Vers. 56. This I had because I kept thy precepts. AS God doth punish sin by sin; so doth he reward goodness with goodness: as that, To him that hath it shall he given. Matth. 23. for the Lord crowneth his own gifts: so that if there be in us a love of God's word, this beginning will God increase and bless, so that rivers of water shall flow from him, joh. 7. and the little lump of leaven shall sour the whole. If thou be wicked, God will punish one sin with another, as in Saul. So David, when he was not thankful for his sleep, he fell to adultery, which was punished with murder. But if we be thankful for that we have, we shall have more. This then is the cause that we have no more mercies, because we use not them well which we have: for if we could open our months wide, we should be filled, Psal. 81. PORTION. 8. ch Vers. 57 O Lord, thou art my portion, I have determined to keep thy words. HEre the man of God protesteth that the Lord is his portion; and he further saith, that he will keep God's commandments. All will say that God is their portion, and that their chief desire is to be in his favour: but David severeth himself from others, when he saith, that he will keep the commandments. And hereby he is assured, that the Lord is his portion, because he maketh his word his chief desire. We shall then know that we make God our portion, when we have this delight to hear the word, etc. and those that have not a delight in the word, they make not God their portion. The like saying is part 15 vers. 2. Let us then always examine and try our hearts to Godward by the word: if we say that he is merciful, then let us see if we believe his promises: if that he is just, then that we believe his threatenings. Thus if we can set the word aloft, it is a sure argument that we have made God our portion. Again, if we can be grieved, when neither promises nor threatenings can affect us, and we are desirous that they might: this showeth that we have a longing desire to have God our portion. I have determined. David was fully resolved of this: for he had duly considered all things, and therefore in wisdom made his choice, and hath made a full resolution. Many have such motions by starts, as the covetous man, the adulterer, etc. but it passeth away, therefore they show that they have not made God their portion; for if they had, then would they have this resolute purpose. Verse. 58. I made my supplication in thy presence with my whole heart: be merciful unto me according to thy promise. HE showeth by a second argument, that God is his portion, in that he prayeth to God: for that which we love, we desire to commune and talk with. Then by this we may likewise try ourselves: for if we have this delight to pray, and if we be sorry when we cannot do it, then do we further show that the Lord is our portion, or else not. Again, we see that it is not enough to make a determinatio, unless we further pray that the Lord would assist us in our purpose. This is the cause that we cannot make such determination, nor have such good purposes, because we are not often in prayer. The devil will be most busy to tempt, when we have determined; and we ourselves are ready to be secure: therefore even then we have most need to pray. With my whole heart. He showeth that he is not an hypocrite: And then shall we know that we are not, when our hearts are set before God, and we power them out before him, as much as we have uttered in words before men. This maketh the children of God to sigh when they pray, because they have to do with God: and this maketh the hypocrites that they cannot see themselves, because they know not that they have to deal with God. And when the children of God cannot come to show their hearts to God, then if they sigh and groan for want of a heart; this is a testimony that we pray in the Spirit, Rom. 8. But when men pray as though they prayed not, and hear as though they heard not: nothing doth the Lord hate more than this. Have mercy. This is the chief of his prayer, and the first, that God would give him mercy; not to crown his work wrought, contrary to the Papists which plead merits: for though the Lord do give new grace, yet not of merit, for that we have is defiled by us, but because he hath a love to crown his own gifts. He doth not pray for mercy of fashion, but even in the presence of God, because the true feeling of his need did drive him to make this prayer. For as when we in the feeling of our heart can long after mercy, this may be a pledge that we shall find mercy: so they that have no feeling of their infirmities, cannot long for mercy; and therefore have no assurance that they shall have mercy: for it is the feeling of our misery that maketh the mercy of God sweet unto us. He prayeth not for what he lusteth, but for that the Lord promised: for Saint james saith, you pray and have not, etc. and this is the cause, that we have not the thing we pray for, because we pray not according to the word. His word must be the rule of our prayers, and then shall we receive: as Solomon prayed and obtained: he hath promised forgiveness of sins, the knowledge of his word, etc. these if we have, let not our hearts be set on the other. He prays for the promise, and maketh not a stipulation by the law: for it is the promise that giveth grace: then shall we here have comfort if we can believe, because we have the covenant of grace, and not of merit. For if we had but the law, the best man must fail and miss, but now it is the promise, of which the worst shall not fail, if they do believe. Object. He had some special promises. Answ. He had but the general promises, whereon he grounded these particular. The promises therefore are generally made, that every one might know that they belong unto him, and that he might apply them to himself; as here the Prophet doth. Vers. 59 I have considered my ways, and turned my feet unto thy testimonies. HE showeth how he came to make God his portion, because he had considered the vanities & inconveniences of his ways, & the mischief that they would bring him to. Thus then shall we come to turn our steps to God, by examining our sinful ways and the reward of sin. And because men do not thus examine themselves, therefore do they make so small account of the word of God: for if they knew that the gain of sin bringeth loss, and pleasure bringeth pain, than would they not continue in their sins. The like doth David set down, Psal. 4. where he calleth them to examine themselves before God, and thus Paul 1. Cor. 5. provoketh the eloquent Preachers to the judgement of God. This is a new argument to prove God to be his portion: for seeing he had made God his portion, it behoved him to search if there were any thing in him that might displease God, that then he might avoid it. If we consider that sin maketh us ashamed before God, as Adam was, it will make us leave sin, Rom. 6. 22. If we then will daily consider, whether we may offer them up in Christ to God, or whether they make us ashamed, and whether they be to be allowed of men or not, this will make us more wary. Testimonies. There is no true examination without the word; for thereby we know that sin bringeth death; but righteousness bringeth peace in this life, and everlasting joy afterward; this joy made him examine his ways. Vers. 60. I made haste and delayed not to keep thy commandments. THis showeth his care that he had to make God his portion, by this speedy haste he made. All the lets that are in a man, all the corruption of the world, and all the baits of Satan did not stay him; but the spirit made him with joy full haste to seek after God. Paul had lets, and this man had not greater perfection; yet both of them, speaking of a regenerate man, show that if we will not nourish occasions, the Spirit will not suffer us to be overcome: therefore we may attempt the like haste in trust of his help, and we shall find that we shall be enabled in some measure hereunto. Vers. 61. The bands of the wicked have robbed me: but I have not forgotten thy Law. THough the troops of the wicked band themselves against him, yet he forsaketh not the Lord: & this is a true trial of his love to the word, that he stood in this affliction. For that love which continueth to the word in affliction, is true: & he that hath such a love, hath a true love. For if when we are ill dealt with, we do not so again, but still stick and continue our love to the word; it is an argument that we love the word, because it is of God, and not for glory. The children of God in affliction have been daunted; as job, etc. and this man, no doubt, felt his flesh: yet here he showeth that he overcame it, and stayed himself in faith of the promises, and continued in obedience. Vers. 62. At midnight will I rise to give thanks unto thee, because of thy righteous judgements. A New argument, because he giveth thanks to God for his judgements, even at midnight. Then we must be occupied in setting out the praises of God; for it is the special note of God's children, for hypocrites for need may pray. The children of God feel great want in this: therefore when our hearts are prepared to give God thanks, it is a great gift of God. Midnight, showeth that he was both sincere, and also earnest. Do we this at noon day? if not, than we are far from this: for he used this at morning, noon, and evening: so did Daniel. Singing of Psalms was usual after meat, as our Saviour did. judgements. That is, that God took vengeance on the wicked, and performed his promises to his children: and this confirmed his faith; for here he had an experimental faith. And this if we note the judgements of God, in that he is the punisher of sin, and rewarder of goodness, we shall have strength against the temptations which shall be offered, to make us think that sin is not punished, and that it is lost labour to serve God: and of this argument are many of the Psalms. And this he did at midnight, when all things are most fearful, and therefore a fit time to examine ourselves in fear: and this showed that his faith was sound, seeing he could now praise God. His subscription to the righteousness of God's judgements, was an argument of his faith, for the nature of flesh is to think they are rigorous. Vers. 63. I am companion of all them that fear thee, and keep thy precepts. TO receive help from them, and to be helpful unto them: so Psalm 16. Then if we will make God our portion, we will make much of good men: for if David 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 seek it of them that have it: if thou have more than others, then oughtest thou to bestow it upon others: so that thou oughtest not, either for the greatness of thy knowledge, or for the want of knowledge, to withdraw thyself from the company of them that fear the Lord. If he loved good company, he hated evil men, Pro. 29. for they are abomination one to another: as he saith, I hate them that hate thee. And this is the property of a good man, Psalm 15 yet this must not stay us from doing them good in our callings, as the Magistrate to the subject, etc. As the evil may be in good men's company, yet not companions to them; so may the good be with the evil, and yet not their companions: for we believe only the communion of Saints. That fear. Here is the description of God's children: first, that they fear God, which is the foundation of all: Prou. 1. and then they that fear God rest not in the judgement of men, but approve themselves to God, to do, or to leave undone any thing, as it pleaseth or displeaseth God. This fear bringeth forth obedience: and without this fruit, it is but to boast of fear. And these men are they that we must be companions unto. Verse 64. The earth, O Lord, is full of thy mercy: teach me thy statutes. THe same thing was in the second verse, yet after another manner. Though the whole earth be full of mercy, yet he desireth only the statutes of God: and this is the eight argument. So he saith, show me thy favour, teach me thy statutes, part 9 & 1●. & because he made this the chiefest sign of God's favour, to know his word, it is an argument that the Lord was his portion. Let us see how oft we have made this petition, and how vain our petitions are desiring riches, etc. he desired not his kingdom so much as this. He was a Prophet, yet he desireth it: and this is it, the more we know, the more we must desire to know, and never make any stay▪ He prayeth chiefly for the teaching of the Spirit, without which he should err. He differeth far in desire from the men of this world: for they crave many things before knowledge, and if they have knowledge, they rest therein, and never look, nor ask for the teaching of the Spirit. Secondly, he confirmeth himself that the Lord will teach him, because his goodness is over all the world: he letteth his Sun rise on the evil, how much more will he grant the good requests of his children? When we would then pray to receive, we must remember all God's goodness, and we must desire the teaching of the Spirit, so far as agreeth with the word, and not desire the revelation of the Spirit without the word. PORTION. 9 TETH. Vers. 65. O Lord, thou hast dealt graciously with thy servant according unto thy word. HE putteth the Lord in mind of his former mercies, and so comforteth himself. For when he had said that the Lords goodness was over the earth, and that he also had found the same, hereby he comforteth himself in that he shall receive more. For God is not as man is; but take we never so much from his treasure, there is never the less: and the more he giveth, the readier he is to give. He knew that God's gifts are without repentance, and that he is not weary of well-doing, but will finish the thing he hath begun: and nothing is more forcible to obtain mercy, 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 be perfectly finished. And here is a difference between faith and an accusing conscience: the accusing conscience is afraid to ask more, because it hath abused the former mercies: but faith, assuring us that all his benefits are tokens of his favour, bestowed on us according to his word, is bold to ask more, accusing ourselves of our unworthiness, and labouring to come out of our sins. When he asked according to God's word, he made the word a rule of his prayer, which assured him that his prayer should be heard, we must not then abuse God's mercies, lest they accuse us: but if we accuse ourselves, then let us see if they have been given according to God's word, and then may we ask new. Vers. 66. Teach me good judgement and knowledge: for I have believed thy commandments. HE maketh this prayer oft, but we do not so; and therefore the vanity of our prayers is rebuked, which so often ask other things, and so seldom ask this. He was the man of God, regenerate, therefore he maketh this spiritual request; which though carnal men mislike, because they cannot conceive of the word, yet it is a sign of faith. He maketh this prayer though he believed; because his knowledge was in generals, but his practice in particulars: therefore if God in the particulars did not direct him, he should fail in doing. Hereof cometh it, that the learnedst men are deceived in particulars, because they rest in their general knowledge. Example of admonition: we have general rules to teach us to admonish; but when we come to practise in particulars, then must we either have the new grace of God, or else we shall fail in the practice. If this man that believed prayed thus; how much more ought they that believe not? And they that believe generally, must confess their blindness in particulars: and therefore they should pray for it. Although ignorance be helped, yet it is not altogether cured, therefore have we need to pray. Secondly, because our knowledge is in generals, but practice is in particulars, and therein must we have a new assistance: Therefore when we have not good success in our business, we must not, as men are wont, lay the fault on this or that; but we must see the cause in ourselves, who although we have the general rule of our doings; yet fail in the particular practice thereof. I believe. He confesseth that all wisdom was in God's word: and this although we confess, yet in practice we often think that some wisdom of men must be added thereto. But he confesseth that all wisdom is in the word, and that it is sufficient to make men perfect. Vers. 67. Before I was afflicted, I went astray: but now I keep thy word. THis is another reason which moved him to pray, that he might not be as a horse always beaten; but teach me that I may prevent these beat. If I be taught of thee, I miss not; if I be not, I err. In prosperity I could not seek to be taught, but in affliction draw me thereunto, so that now I desire to be taught of thee. If prosperity made this man worse, seeing we are in prosperity let us be jealous of ourselves, and now seek for that, which God will bring us to by affliction, and which will bring affliction upon us. If he will hear when we humbly cry in affliction; how much more if we make our humble suit in our prosperity? Afflictions come because we will not judge ourselves; than it is a blessing to have the word to judge us, and the Preacher to rebuke us, that our wanton lusts may be corrected. Then we are fond, if we will be weary of the word, or of daily admonition. If the word help in affliction, how much more in prosperity if we tend thereto? Whom God loveth, he correcteth: and we shall know that God loveth us when we are corrected, if we be made better by it: for in itself it is a punishment of sin, but when in the death of Christ it is sanctified to us, so that it maketh us die to sin, and that sin is loathsome to us; then is it a token of God's favour. For afflctions are common to all, Eccles. 9 but when we profit by them, then are they good to us. For if good things become hurtful, if they be not sanctified: much more shall afflictions, if they be not sanctified in the death of Christ, to make us examine our ways, and see our sins, and to drive us to Christ. But the wicked are either Note. worse, or no better. Then we must profit by them, or else we make away for a greater punishment. Vers. 68 Thou art good and gracious: teach me thy statutes. HE desireth to be taught by God, that whether he were in prosperity or trouble, he might live well; because prosperity would make him forgetful, and affliction would ou●● whelm him, if God did ●ot teach him. This must teach us, that in what state soever we be, we desire to be taught of God, otherwise we shall false. After he had showed that he keepeth Gods commanden eats, he craveth for grace, where he pleadeth not his merit. Though he kept the word, yet he prayeth that he may still be reached, because he kn●w not all, and because he was ready to e●●e both in practice and judgement. And t●●s must teach us not only to desire to be taught when we e●●e, but even when we do● well▪ He prayeth especially for the teaching of the spirit. Vers. 69. The proud have imagined a lie against me: but I will keep thy precepts with my whole heart. HE showeth another cause why he would be taught, and that is, he hath to fight with the world. And we have the same causes, as our corruption, and the world. The world loveth none but her own. And if we were as zealous as others have been, we should be as sore troubled. For they are envious, and if we should fight with them with their own weapons, we were too weak, and therefore we have need to be helped of God. Proud. Faith humbleth, and infidelity maketh proud. Faith humbleth, because it letteth us see our sins, and the punishments thereof, and that we have no dealing with God but in the mediation of Christ; and that we can do no good, nor avoid evil, but by grace: but when men know not this, than they think much of themselves, and therefore are proud. Therefore all ignorant men▪ all heretics, and worldlings, are proud. They that are humbled under God's hands, are humble to men: but they that despise God, do also persecute his servants. By proud, he here meaneth them that had good gifts: to teach us, that though we be persecuted of them that are in high places, yet this is the manner of God's people. These first mocked him, part 7. then they did him injury, part 8. and here they devise subtle devices against him: and this is the continual practice of the wicked. This is a great temptation, to set a fair face upon an evil cause, and to deface a good cause; as is noted by the Hebrew word. This was great grace that he could withstand it. The way is to approve ourselves and our cause to God: for if we depend upon men, then shall we be amazed. This maketh that true, which is Eccles▪ 8. that it happeneth to the good as though they were evil, and contra. This is the practice of the Family of love, to raise up evil reports against the cause of true religion, and against the persons, and they prevail much. This is the practice of men in these days, to deface the persons by calling them Puritans, and the cause that it will overthrow states. With my heart. The word must have the whole heart, and not a part: or else we shall not outstand this temptation. He meant that he did thoroughly meditate; not that he did nothing else. For want of this, we see that many being well coloured with the word, yet do shrink when evil reports arise. Vers. 70. Their heart is sat as grease: but my delight is in thy law. HE further showeth the danger of this temptation: for as they were subtle to devise wickedly, so were they able to bring their wickedness to pass. For by this speech he meaneth that they had all things at their own will, and were through their riches in great authority. I delight. He showeth how he overcame this; by fatting his heart with the word, as the wicked fatted themselves by their riches; or else he should have been carried away. Then let us never rest in reading or hearing the word, till we come to such delight in it, as that we fat ourselves with it, as the worldlings do with their riches. If we could do this, than should we easily take our hearts from these earthly things: for this is the cause that men set their delight on earthly things, because they know no better. And that they may find this delight, it is needful that they find comfort in the promises, by the forgiveness of sins, by the assurance of God's favourable providence in this life, and everlasting life afterward: which when they feel and find, then shall the word be so sweet, that they shall forego all things for it. Till we come to this delight, temptations will daunt us; but if we once can come to this, that we can make the word all in all, that is, our glory, our honour, worship, riches, fame, credit, pleasure, etc. then shall we be soon brought to account these outward things as nothing; so that we may ha●e and enjoy the benefit of the word, and the comfort thereof. Vers. 71. It is good for me that I have been afflicted, that I may learn thy statutes. HE uttereth the same thing that he did before, but he addeth somewhat thereto. First, he saith, that it was good for him that he had been afflicted: noting the goodness and mercy of God in taking riches, health, etc. from him, and giving him affliction which turned to his good. Riches, health, etc. are the good blessings of God▪ but ●ll manner of affliction, as sickness, poverty, etc. of themselves be evil, because they are the dags of God's curse, and punishments of sin. How then can it come to pass, that good things should become evil, and evil things become good? The good blessings of God, when by our corruption they are abused to wantonness are made hurtful unto us, because they make our condemnation greater: but these crosses, when in the cross of Christ they are sanctified unto us, then are they good, for as much as they work a care in us to keep the commandments. 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 joyous for the present time: for in poverty there are no riches, in sickness no health, etc. we must not then look presently when any cross comes, to say it is good: for this cometh afterward, when we have been so exercised with it, as that we are more humbled under the hand of God, and have some greater ca●e to please him; when I say we have been thus exercised, then will the cross bring the quiet fruit of righteousness, and then shall we say, it is good for us that we have been afflicted. But if we be impatient; or if the cross make us either more careless, or no better than we were before, that cross is but a preparation to another▪ etc. I will learn, etc. Because there is none but he will vow and promise amendment, when the hand of God is on him, but the children of God alone reap fruit afterward; therefore in these words doth the Prophet sever himself from the wicked: and whereas he said before that he did keep the commandments, noting a present fruit of his affliction; so he now moreover addeth, that he will keep them, noting that the use of his trouble should continue with him for ever. Let us then consider of this, all of us either at one time or other have vowed somewhat to the Lord; let us see if we be now careful to keep and perform it: if we be not, our affliction hath done us no good, we have no profit by it. Vers. 72. The law of thy mouth is better unto me, than thousands of gold and silver. HEre he noteth one fruit of his affliction, that he was brought to make such account of God's word, as that he preferred it to infinite numbers of gold and silver. And truly if we consider that it is the word of God that sustaineth us in our trouble, and is our comfort, we cannot then choose but make much of the word. No number of goods can help us in misery, and if the word do that which all other things cannot do, very meet it is that the word should be preferred to all other things whatsoever. PORTION. 10. IOD. Vers. 73. Thine hands have made me and fashioned me: give me understanding therefore, that I may learn thy commandments. HE prayeth still for wisdom and understanding. Those men are beasts, which being in ignorance, love it better than knowledge, and darkness better than light: these men must be sent to the beasts to learn, Esa. 1. The Ox, etc. The heathen say that 1 this is a natural property to desire knowledge. The Lord must teach these men with rods; 2 for they will not hear the voice of the charmer, charm, etc. He seeketh knowledge out of the word, to make a difference between him, and the heathen, 3 which by their knowledge get nothing but commendation: but our wisdom must be out of the word, Deut. 8. He desireth knowledge that he might practise it; whereby he condemneth them that 4 seek knowledge, and care not for practise: and teacheth us to seek all knowledge only to practise it. Seeing he desireth to be taught, he condemneth them that think they may come to 5 this knowledge by their own study and diligence, without the teaching of the spirit. David so well learned prayed thus earnestly, and shall we be thus cold? he so much to 6 feel 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 7 they are inferiors, 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 every part this request is made, and in every place a new reason to move the Lord to hear his prayer. He putteth the Lord in mind of his former mercy, that he might obtain more, and saith he is a creature, even a man with a soul, and not a beast; therefore give knowledge, etc. wherein he confesseth that if the Lord give not knowledge to him, he were better be a beast: and such are all those that are but only men: for all the pleasures in this life are not 2. Cor. 3. worthy the sorrow in the life to come, Eccles. 11. Therefore if men have not their reason sanctified by the word in faith and love to serve God: they are no better than beasts. Seeing God hath given reason, he will give knowledge, with this he is comforted. Objection. But how can he hereby be comforted, seeing others have reason also? Answer. All mercies must be considered in Christ, through whom they are sanctified, and by whom we are sure that the Lord will crown his own gifts. Another reason to teach us when we have the gifts of God sanctified unto us, is, when we are humbled in ourselves, and mislike ourselves though we have received more than others, for we must think ourselves unworthy of them, and desire that God will yet more sanctify them to us, and give us the right use of them: then shall we, and we may, lay them before God as an argument to move him, that he would deal mercifully with us, and further continue and increase his mercy and good will towards us; because hereby we know that in Christ they are sanctified unto us. Vers. 74. So they that fear thee, seeing me shall rejoice, because I have trusted in thy word. HEre is an end why be desireth knowledge, for that others by my example shall be moved to seek thee, and shall have hope that thou also wilt hear them when they 1 cry. This then is a great honour, that we shall not only save our own souls, but also be helps to others, that they may be saved, wherein the Lord vouchsafeth us great honour: for to cause the careless to seek God, and to confirm the weak, is a great honour. Likewise hereby we shall stop the mouths of them that speak against the ways of the Lord. chose when a professor falleth away, he loseth his soul, he hurteth the weak, hardeneth 2 the wicked, and openeth the mouths of the wicked. Thus by the one God is glorified, and our brethren profited: and by the other the clean contrary. When we see any man trusting in God to be delivered out of remptation, then may we be confirmed and comforted with hope, that we also shall be delivered. This is said, Psal. 34. Other shallbe comforted. And Psalm. 40. They that see me, let them be comforted. For when 3 the Lord confirmeth any of his promises to any of his children; we may likewise be comforted that we shall find them also true. So the Apostle reasoneth, Abraham was justified; therefore shall we: so Hebr. 11. As contrariwise, when we see the truth of God's threatenings upon any, than we should know, that if we have the same sin, we shall also feel the same punishment. Then must we consider of God's children, how that by nature they are no better than we: therefore if we can believe, then shall we have hope to become like them, for God doth not accept persons. We must likewise consider of the wicked, that by them also ●e may be instructed. None shall rejoice at the example of the godly, but they that fear God; and this fear is the beginning of all goodness: some that fear God may have a doubtful conscience, and they shall have comfort by the examples of God's mercies in others. Without 4 this fear men can not rightly consider of God's works; but who so feareth, he shall profit by them. Here is the true use of all the Scriptures, not to marvel only at the examples of God's mercies or judgements; but to be comforted and confirmed by the one, and to fear by the other. Verse 75. I know O Lord, that thy judgements are right, and that thou hast afflicted me justly. THis is somewhat like, that It is good that I have been afflicted: but after a new manner; as though he should say, Thy judgements are righteous and just, though my flesh doth 1 persuade me the contrary. And to show the certainty of this, he saith, I know, This know ledge he had by the word: because we shall then subscribe to the justice of God, when we can subscribe to the word. Then if we would subscribe to the righteousness of God's judgements; let us by the word meditate upon his threatenings & promises; and though we cannot 2 see the reasons of all, yet must we acknowledge them to be holy, because the Lord is holy; and his word is holy, therefore his works are holy. If we be not able to behold the beams of the Sun, much less can we see the brightness Simile. of God's works: and let us ever accuse ourselves of blindness and rebellion, rather than the Lord of injustice. He is then acknowledged to be just, when we yield to the righteousness of his precepts. And when we can confess his justice thus, we shall well confess his mercy. Then if we will confess the justice of God, we must confess his judgements to be holy; otherwise we do not. And that, This is a special Note of faith, that he can apply that particular to himself, which the Lord had given generally: and till we do thus, we neither believe promises nor threatenings. We must not rest them in generals, but apply them to ourselves, whether they be promises or threatenings: and this will draw us out of sin, and comfort us in trouble. In faithfulness: He had before confessed God's justice, and now he confesseth his mercy: as if he had said, Thou of thy mercy hast thus laid thy rod upon me, that I may be such a one as thou mayest perform thy promise to, as Psalm. 130. This must make affliction sweet, because the special end thereof is not to punish us, but to make us fit to receive his promises, and he useth it as a remedy and medicine against sin, & as he showeth his justice, in that he suffereth not sin in his children; so he showeth his mercy, in that thereby he cureth them. Vers. 76. I pray thee that thy mercy may comfort me, and according to thy promise unto thy servant. BEcause he had confessed the merciful dealing of the Lord, therefore he craveth mercy, for he knew that with the Lord is mercy to be feared, Psal. 130. He dare not stand to the rigour of God's justice, but he flieth to his mercy, contrary to the Papists, P●lag●a●●s, and Family of love. And thus must we labour to cure our unbeleese by his promises, that we ●●ll not to despair, 1 for we are ready to presume in prosperity, or to despair 〈◊〉▪ but they must be both cured, the one by the meditation of God's judgements in prosp●●●●, the other by the promises in trouble. For then the judgements have done with us, when they have brought us to humble ourselves to the Lord, because of our sin, & then are we to look for his mercy: for then are we fit for it. We must then couple justice and mercy together, and make use of both. He had joy before, and yet he craveth comfort; where we note the change of the consciences 2 of God's people, sometime joyful, sometime sorrowful. This must be a stay to us against the temptation which Satan will ●ffer, saying, Thou art ●ickle, and ●●●● ch●●ging, all is vain: N●y, we are as the children of God in all ages have been. Accordi●● 〈◊〉 had no special promise, but applied the general promise to himself; for 3 all the 〈◊〉 〈◊〉 made in general manner; Come all. etc. that all the Church might have their part in 〈◊〉, and ●ore should think that they were shut out. This h●d the woman of C●na●● wh●● 〈◊〉 to Christ: because she stated on this genera●● promise, that he was sent to the 〈…〉▪ 〈…〉. As we c●n 〈◊〉 leave 〈◊〉, or come to true repentance, unless we believe that that 4 God which hath punished 〈…〉▪ will also pun●●●▪ sin in us; so shall we never receive comfort by the promises, vn●●●se we can 〈◊〉 apply those promises to ourselves, which are generally made to the Church. But i● we can do this, we shall have comfort in our souls, and strength to withstand the ●●●ptation which the devil ministereth, saying, What promise ha●t thou that thou shalt be saved? To know that God is merciful, is not enough, unless we be among those, to whom the 5 promises belong, and then we may know that we shall be hol●●●; because through his promises, Simile. he is become a voluntary debtor to us. As a man, that is able to help us, yet we have no assurance that he will help, unless he give his word to us. Then though God be merciful, yet is not the misery or worldly men cured▪ because the promises do not belong to them, unless they believe. Then it is no marvel, though the Papists doubt of their salvation, because they have no faith, nor will have to apply the general promises of grace to their own hearts. There is a difference between God's children, and the wicked in their trouble: first, the children of God are convinced both in judgement and in affection: but the other are but only convinced in judgement, as Pharaoh, Ahab, Saul. For where the judgement & affection are both convinced, there followeth conversion: now because these were convinced, & yet not converted, therefore it was only in judgement, and not in affection Secondly, the children of God do so confess his justice, as that they also confess ●im merciful, which settleth them in sound judgement, and inflameth their affections: but the other do only Note well. confess his judgement; and therefore we see thieves and whores rec●●t, and yet return to their filth again; because justice can break, yet mercy only changes from evil to good. thirdly, the children of God by one fault are brought to amendment of their whole lives, through sorrow which worketh repentance: but the wicked by God's judgements are brought to a confused thinking of sin and amendment, or else rest so much in one, that they look not to any other: as Pharaoh confessed that God is righteous, but he let not the people of Israel go: Achab confessed, yet he restored not the vineyard again: and Pharaoh by this one sin was not brought to the sight of his Idolatry, nor to any care to leave it. If we will then have use of this threefold difference, let us ever pray, that our affections may ever yield to that, which our judgements do subscribe to: and that not only for fear of punishment, but because with the Lord there is mercy: and when we are convinced of any one sin, let us so labour to amend that, as we also look the whole course of our life, to amend whatsoever is amiss therein. Vers. 77. Let thy tender mercies come unto me, that I may live: for thy Law is my delight. IN that he doubleth this request in two verses, he showeth that he had no light feeling of sin, yea that he was as a dead man, because he felt not the life of God in him. Ephest. ● 18. This must we mark, that when we are brought to so low estate, that all comfort seemeth to be passed, yet let us remember that God's children have been so; and therefore let us double our prayers, knowing that with the Lord is mercy, with him is life in death, and help in the greatest extremity. This if we can do, then shall we be armed against the greatest temptation that Satan hath; and that is this, to persuade us that our case is such, as never any of God's children were in: our temptations such, as no man had; our sins such as none have committed: with which if he can prevail, then doth he make us past hope of recovery, then doth he make us past using any means to be recovered: for when we are persuaded that the disease is incurable, than we leave all means that might help us▪ Mark the tender consciences of God's children. If this man of God, which had been no common sinn●●, was so humbled for sin, that his moisture was turned into drought, Psal. 32. before he could be brought to confess his sin; it first showeth, how greatly sorrowful we should be: and again, the great hypocrisy that is in our hearts, whereby the devil worketh in us, to think that our sins are but small, & therefore to be careless of them, that at the last he may make them so great, as that we shall think they be not able to be forgiven. This is his practice and his purpose, therefore let us take heed of it. That I may live: He did eat and drink, and he had the use of his senses, yet this he counted 1 no life, because he felt not himself reconciled to God; but was in sorrow and heaviness: yet he was skilful in music, which might have put sorrow away: he had also friends, and many valiant men, in whose company he might have delighted; yet in all these he took no pleasure, but still this was in his mind, how he might be reconciled to God. What shall we say then of them, which, so that they may have these outward things, they never care for God's favour: or if they be in trouble, they only s●eeke to put away their trouble by company, play, etc. and never seek with their heart to be reconciled to God? Both these are far from the affection of this man: and let us know, that though we had kingdoms at our pleasure, though we had at commandment all pleasure and pastime; yet if we were not reconciled to God, and if they were not sanctified to us in Christ, they would nothing avail us, and the end of them would be but heaviness. Then let us not flatter ourselves, for the life of sin is the death of the soul, and without 2 Christ there is no life: but if through Christ we be reconciled to God, then can no misery make us miserable: and though we want all outward things, yet we have all in God through Christ. For thy Law is my delight: He felt not this presently, but he meant, that when God should restore him to life, that he might not deceive himself, he should feel God's mercy in his word: so that without God's mercy in his word, he felt no comfort. Many will confess them to be miserable, if they have not God's mercy; but few will with David acknowledge that without mercy in the word they are miserable. The word is the means to bring us to God's mercy, therefore by the word we must esteem God's mercies. Let us examine, if the reading, hearing, and meditating of God's word be as sweet 3 unto us, as our very life: or whether we have special feeling of God's favour in his word; so that the feeling of God's goodness doth even make us with this man of God to delight in it. The great delight in God's word overshadoweth all worldly pleasures, and will make men use them, as though they used them not: but if we cannot come to this delight, then is it no marvel, if that we put our whole pleasure in these outward things. The way to come to this delight, is to keep a continual war against our affections; for if we please ourselves in them, then shall not the word be pleasant, till those affections be controlled; but if we can tame our affections of anger, lust, etc. then shall we feel sweetness in the word when we come to it. Vers. 78. Let the proud be ashamed: for they have dealt wickedly and falsely with me: but I meditate in thy precepts. AS he had before said that the godly should be comforted in his deliverance, so here he saith, that the wicked should see their wickedness, and be ashamed, either with such shame as might bring them to repentance, or which might confound them if they would not repent. He prayeth against their enterprises, not against their persons, nor the image of God in them. He hath some prayers given by special instinct for the overthrow of the wicked in other places; but here he maketh that prayer which the Church ought to make. For we cannot pray that God's people may be comforted in our deliverance, but we must also pray that the wickedness of the wicked may turn to their shame. This being observed, that we pray not against their person, but their enterprise; then this, that we simply respect the glory of God, and the good of God's people. For if we should do it of some special grudge, than should we make God's glory a cloak of our evil purpose, & sin against him. We may then pray that the Lord would bless his word among us, that he would sanctify us by it, that our good works might be known to others, for his glory. Therefore we may pray (so that it be in love) that the heresies of Papists, Families of love, and others may be discovered and overthrown, and the persons ashamed of their doings. They dealt falsely with me. This showeth that their dealings that he prayed against, and not against their persons, because their dealings were wicked and false. And this teacheth when we must thus pray, even when their wicked dealings are plain, and their doings false; and then may we pray with hope, because the righteous God loveth righteousness; and if the cause be good, it will come to a good end. For though truth may be ashamed, yet it cannot be ashamed for ever: for God will defend his own cause, and though the wicked for a time prevail, yet in the end they shall come to shame. This then first comforteth us in every good cause, that it shall have a good issue: and again, that we take no evil cause in hand; for if we do, it will bring shame at the last. But I meditate in thy statutes. He repeateth the same thing often, and surely if the world could not contain the books that might be written of Christ, and yet for our infirmity the Lord hath comprised them in such a few books, and yet one thing in them often repeated, it showeth that the matter is weighty, and of us duly and often to be considered. And again we are taught that, that is a thing, that none do so carefully look unto, as they ought. And he showeth, that as his enemies sought by evil means to hurt him; so he sought to keep a good conscience, that so they might not hurt him. Then we must not set policy against policy, nor Cretizare cum Cretensibus: but let us always tend to the word, and keep us within the bounds of that, and fight with the weapons that it teacheth us. And this is the cause, that many good men are overcome by the wicked, because they strive with them with their own weapons▪ and then they must needs be too hard for us. Again, seeing they never want evil means because they give over themselves thereto: so if we would give over ourselves to God and his word, and admit nothing but that which agreeth to the word; then should we be made wiser than our enemies. Vers. 79. Let such as fear thee turn unto me, and they that know thy testimonies. AS he had not his own flesh to fight against only, but the world also: so he did not only fight himself alone, but seeketh the help of others. When many see that religion cannot be truly professed, but danger will come of it, because many set themselves against it, they fly from it, and go to the greater part, which is the wicked. If we will avoid this, let us join ourselves to God's children, and they will help us with counsel and advise: for one may be strong when we are weak, another may have counsel when we shall not know what to do: therefore by them, we shall be kept from many evil things. So Paul, 2. Timothy 1. 16. after he had complained of the wrong that many had done unto him, he straightway giveth thanks for the family of Onesiphorus, which refreshed him more than all his enemies could discourage him; so that he durst oppose this one household to the whole rabble of the wicked. It may also be a comfort to us, when the temptation of Elias cometh to us, to think that godliness were gone out of the world: for than shall it be good to set the children of God before us, that we may hear of them, and be in their company, and so be comforted. Again, it is no small thing to be godly indeed: for than we shall be a comfort to God's children, when they hear that we continue in godliness: whereas otherwise, we are very many stumbling blocks, if we shall be ready to fall, or have fallen. Again, the mouths of the wicked shall be stopped: for when the Magistrate, Minister, and professor continue in holiness, then though he would speak evil, yet his mouth should be stopped; and what great glory should come to God by this? so that here is a special spur to move any to stand and continue in godliness. If David did thus desire the company of God's children, what ought we to do? But men know not their wants, they know not the communion of Saints, therefore they are careless of this. Yet Paul desired to come to the Romans, that he might receive mutual comfort: for every member of Christ hath somewhat wherewith he may do thee good: because he is anointed with the same oil that thou art; therefore by him thou shalt remember something forgotten: or have thy judgement reform in some particular thing. But we know not the profit of this, because we have no use of it. In the eight part, he said this, chiefly that he might do them good; and here chiefly that they might help him. He showeth that the feet of God's children are directed by God; and if they come to us, it is a blessing of God; if they do not, it is his punishment. By fear, he meaneth, that when good men fear God, they have a chief care to please God, & a chief care that they might not displease him, but may be approved of him in all their doings. He joineth knowledge with fear, because that knowledge without fear puffeth up, and so becometh unprofitable. Secondly, because knowledge without fear resteth not simply in the word, but seeketh by means. Thirdly, because if men have knowledge without fear, they will not come much to the afflicted, because they have not been humbled. Therefore that we may be humbled, and that we may not run riot, but contain ourselves in the word, and become profitable and comfortable both to others and ourselves; fear must needs be joined with knowledge. It is also necessary that knowledge be joined with fear: first, because fear without knowledge may at the last kick against God, as did Paul, and the jews: and Papists of conscience whiles they feared God without knowledge, persecuted God's children: secondly, because many that fear God aright, yet do hurt in good causes by undiscreet dealing, whereas they had no purpose so to do. Knowledge then must direct fear, and fear must season knowledge, and both must be joined together job. 31. doth show notably in many causes, how needful the fear of God is; where this is rendered as a reason of many things, that he feared God. Vers. 80. Let mine heart be upright in thy statutes, that I be not ashamed. HE prayed before for good understanding, here he prayeth for sound affections: this order in prayer must we also use: first to pray for knowledge, and then for good affection. For good affections without knowledge, are nothing worth, & knowledge without affections is nothing. Then we must pray, that as we have greater knowledge than others, so our affections may be better than others, and our hearts more upright. He showeth that there is no uprightness but in the Commandments, therefore what good affections soever seem to be in Turks, Papists, and such as have not knowledge, these cannot be upright, because they have not the word. No man can know his own heart but by GOD, (jerem: 17.) and by the word, which is of the same nature that God is. PORTION, 11. CAPH. Verse, 81. My soul sainteth for thy salvation: yet I wait for thy Word. IN this part he showeth his miseries, that he was in, and his hope to be delivered, which in the latter end he prayeth for. His soul fainteth: and this is amplified in the verses following. His affliction was great, and through the infirmity of his flesh, he was grieved with it. The Philosopher thought that it was patience to contemn sorrow, & not to be moved with it: but the examples of Scripture show that the children of God do seel their sorrow; yet they are sustained by waiting for God's mercies, whereby they are at the last delivered. It is necessary that we should be touched with our troubles: First because, if 1 we felt it not, we should be proud as the manner of worldly men is. Secondly, we should 2 not come to the feeling of our sins, for which afflictions are sent to us: Thirdly, we 3 should have no trial of our Faith: Fourthly, if we should not know that God's children 4 had feeling of them, than when we feel them, we should be brought to despair. For than shall we think, that we are not in the number of God's children, and therefore we should leave off striving, and give over our good cause, and so fall from God. But when we consider that as Elias, so all God's children have had infirmities, james, 5. and Paul, and Barnabas, Acts, 16. when we shall see that they, which are set before us for examples, were brought to straightness, and that they did not despise them, but by striving overcame them: then if we feel such weakness in ourselves, we shall be encouraged to take the Cross upon us, with hope that with them we may overcome. It is good to know these things before affliction; for the more we profit in this doctrine, the better we shall bear our afflictions. When this man was thus afflicted, he waited on the word, because of his weakness, and in patience did tarry the Lord's leisure: neither doubting of his own cause, nor yielding to the evil causes of his enemies: this is patience, and this is the practice of God's children, as job, 33. Then must we look for these afflictions, because of our sins, because of the greatness of the wisdom of GOD, and his mercy, to deal thus with us, that he may heap up blessings on us in this life, and everlasting glory in the life to come. If we cannot abide small afflictions, how should we abide greater? Again, some will abide small and short troubles, yet if they increase and continue, they will fail: which showeth that men have not Faith to glorify God. For that Faith glorifieth God, which believeth God's word to be true, and waiteth for the accomplishing of it. For because we live by Faith, therefore we have need of patience, Hebrews, 10▪ for the Lord will deliver those that are such, Psalm, 147. Esay, 57 For he will save them, and come to dwell with them, because he hath a pleasure in them. Vers. 82. Mine eyes fail for thy promise, saying, When wilt thou comfort me? THe next verse hath the same meaning, & the doubling of it, maketh it more weighty. He saith Word or promise, for salvation, to show that the word bringeth, and confirmeth our salvation. When he saith that his eyes and body were troubled, he showeth that the fainting of the soul, is the fainting of the body, to teach us in the diseases of the body, not only to look to natural causes & remedies, but to have an eye to the soul, & remedy that; for a wounded spirit who can bear? The way to cure the body, is to cure the soul first, as Psal: 103. and healed, (job: 33.) God speaketh once or twice, &c: his flesh shallbe as, etc. Example Ezechias was sick, but after his sins by prayer being forgiven, than his disease was healed, Esay 28. and Chron. Benhadad was sick of a 〈…〉 disease, yet for his sins it could not be helped▪ job was a very Lazar, for the trial of his faith, yet the way for him to recover (saith Elihu) was thus to be humbled for sin; and Elihu for this was not reproved, but the Lord confirmed his words from heaven. Then though God's children be not chiefly punished for sin, yet because they have sin in them, therefore they must take this way also. As we see job confessed his sins before he was restored. So Hebrew. 12. 3. You have not fought to blood: meaning that though God might justly punish, yet he will use affliction for our trial, and withal will kill our corruption. Psalm 32. after he had called them blessed, whose sins, etc. he showeth how he was brought to it, first, by setting down the corruption of men, which God must cure with corrections; yea they were so sore on him, that his moisture was turned into drought: but when he confessed his sin, than the Lord forgave the punishment of his sin. Must this man be taught by this means, and have not we need of it? In the book of the Chronicles, Asa is reproved because he sought to the Physicians, & not unto the Lord. His meaning is not that Asa sought not to God at all, but that he sought not chiefly, nor first to God: so that this is spoken by comparison, that he sought not to God so much as to the Physicians. Again, the purpose of God's spirit is not to disallow the use of Physic: for when Ezechias was absolved of his sins by Esaias, then did the Prophet command that fig leaves should be taken, and laid to it: and how can he then mislike that, which he there commanded? This general doctrine than may be gathered, that what disease or affliction soever cometh to a man's body, for what cause soever, yea though it be for the trial of faith; yet the way to come out of it, is to look to our souls, and to cleanse them: for if they be once purified, than the body will be easily cured. For if God said, judge yourselves that ye may not be judged; he will be likewise sure not to judge us, if we will judge ourselves; but when we shall begin to judge ourselves, he will leave off to correct us, Psalm. 89. and 1. Corinth. 11. Vers. 83. For I am like a bottle in the smoke: yet do I not forget thy statutes. WE must remember the promises & the commandments in all our troubles, and they will sustain us: for if any fail in trouble, it is because they trust not the promises, or keep not the commandments. If we will be sure then that no affliction shall hurt us, but help us, and turn to our good, and to assure us of life everlasting, and to be delivered out of them in God's good time; then let us look to all the promises made to us in Christ, and build a good conscience upon God's commandments. But if we fail in these, then may we be sure that in trouble we shall fail, 2. Cor. 7. And these two help one another: If thou wilt be sound in the faith, then labour to keep the commandments: and if thou wilt not be driven from the obedience of the commandments, then confirm thyself in the promises of the forgiveness of sins, of God's providence, and of eternal life. For if thou canst believe these, than neither pleasure nor pain shall make thee forsake thy obedience: but these shall be so pleasant to thee, that thou shalt wholly labour to please God. These two reasons Paul useth 1. Tim. 3. to move men to obedience; First, the promises of the forgiveness of sins: secondly, of everlasting life, and to these add God's providence. And this is the cause of all sin, because men believe not that the threatenings of God are true. For if they could be persuaded of that which is Psal. 89. He will visit their sins, etc. the children of God should not need to think of hell, and other torments belonging to the wicked in the life to come. Because that if they knew, that though they were delivered from pains in the world to come, yet the Lord would punish their sins in this life, and would bring them to poverty, to contempt, to be reproached, Note. to be slandered, etc. even this would make them loath to offend. And surely the Lord will do this: for if he be neither a wise nor loving earthly father, which will not correct Simile. his sons when they do evil, surely it must needs be that God must either be unwise & not loving, or he must punish them his children that offend. For though he hath made a covenant with them, that hell shall not prevail against them; yet hath he not made a covenant to free them in this life, because that he will drive them to the cross of Christ, by laying crosses upon them. Again, if men could believe the promises of God made in Christ, for the forgiveness of sins, for God's fatherly providence, and for life everlasting; then would they, having these promises, purge themselves from all filthiness, and finish the course of their salvation 1. john 3. 1. in sear, 2. Cor. 7. vers. 1. And this belief in God's promises is it, that maketh men leave sin for conscience sake, & to yield obedience to Gods will; so that this belief bringeth forth pure obedience to Gods will. Again, belief in God's promises is strengthened by obedience: as Peter saith, Make your election and calling sure by good works. For when the Lord shall see that we have a care to do his will, then will he multiply the graces of the spirit upon us, so that we shall be better confirmed in his promises. If we will not then be brought to doubt or despair of God's promises, when trouble and anguish shall come; then let us labour to build a good conscience upon the word and commandments. And if we will not be drawn away with worldly pleasures, then let us consider those promises which God hath made unto us. For when men begin to doubt of God's promises, they begin also to doubt of the commandments: and when men doubt of the commandments, they also doubt of the promises: and when men doubt of both, then is sin a light matter unto them. For faith in God's promises breedeth obedience, and obedience confirmeth saith in the promises: therefore we must labour for them both, and pray for both. Vers. 84. How many are the days of thy servant? when wilt thou execute judgement on them that persecute me? THis verse & the second verse, show that it is lawful for God's children to make known their infirmities to him, so that they wait patiently for help from him. For this only displeaseth him, when we please ourselves in moiling against them: otherwise when we come in reverence, it pleaseth God that we should lay out our infirmities before him. Thus Abraham and Mary laying out their infirmities, with misliking of them, desired that they might know how the things should come to pass: but Sara and Zacharie did contrary. This is a comfortable thing, that when we are in any trouble, we may lay our our temptations to him, so that it be with trust in the promises, and misliking of our infirmities, with a longing after God's mercy, in a fear of his Majesty, and a desire to be helped of our evil and corrupt infirmity. When. He had been exercised a long time, and now he prayeth that he may be helped, lest he through infirmity put his hand to evil. Many will make their complaint, but it is too soon, even before they have been exercised. But we must be contented to be in long trouble, and we may yet look for God's help, acknowledging it to be his great goodness, that he continued and held us out so long in trouble. Wilt thou execute. This is an ordinary prayer, not against any certain persons, but rather generally against God's enemies, and their evil causes. For the Lord executeth judgement upon his children for their conversion, as Paul, Act. 9 and upon the wicked for their confusion. He prayeth against them that belonged not to God, and yet not so much against their persons, as their evil causes, and no otherwise against their persons, than they ●re joined with the causes. And thus may we do, for the confusion of God's enemies; otherwise we cannot. Vers. 85. The proud have digged pits for me, which is not after thy law. THis showed first that he prayed against their evil cause: secondly, that he suffered unjustly: first, because he suffered for the truth: secondly, because he behaved himself godly in his cause, not using unlawful means. And we must look that we have these things before we pray this prayer: first, that our cause be good: secondly, that it be rightly handled: therefore heretics and wicked men cannot make this prayer. David was long in this trouble, and yet he provoked them not with evil words, but laboured to overcome their evil with goodness, as Psalm. 33. So when we do them no evil, when we have laboured to do them good, and prayed, and fasted for them in patience and long suffering; then, i● it be against God's enemies and their evil causes, we may pray this prayer. Vers. 86. All thy commandments are true: they persecute me fulf●ly; help me. HE hath an assured persuasion of the truth of his cause, and of the evil using of his enemies; both which he knoweth by the truth of God's word: this maketh him to stand out in his good cause, and to stick to the truth of God's word. This is a great thing: for the devil will throw into men's minds; if this cause were good, it should not be persecuted: but thou art more precise than needeth, etc. to this end, that if he could once ●●ing them to doubt of their cause, they should leave suffering: for if men be once persuaded that their cause is eull, or if their cause be good, and yet if they know i● not, then can they not suffer for it. Therefore if we will stand in trouble, let us now in peace be assured, and grounded in the knowledge of the truth, and build up ourselves now in faith and a good conscience. For if this be once said to us of the devil, Thou hast heard much, and yet lest not profited, leave thy cause betime, or else thou wilt shame thyself, and thy cause to●; than it must be a great thing that will make us stand. Hel●●. Though he had been long in trouble, so that he was ready to be destroyed, yet he prayeth, contrary to the reason of the flesh. This teached, that even in the greatest trouble we may call upon God, and when all help see●eth to be passed, then is the ●●me to be holpen, because the wickedness of the wicked is at the full, and our ●iall is manifest. For the lot of the wicked shall not, etc. Vers. 87. wanteth. Vers. 88 Quicken me according to thy loving kindness: so shall I keep the testimony of thy mouth. HE showeth that he was dead: and when he desireth to be quickened, by loving kindness, he showeth th●t without this there is no quickening, for there is no 〈◊〉. I will keep. He that kept them before, yet in weakness; and his affliction did somewhat hinder him, as Psal. 17. Deliver me from the affliction, etc. therefore he 〈◊〉 to keep them better. For trouble hindereth the course of obedience, and maketh us ●●get many things which we have learned: Then what a benefit have we which now are in quiet, and have our liberty? Without loving kindness there is no quickening. He playeth to be delivered, that he may keep God's commandments: and this is the ●ight end of this prayer, ●●ther to be delivered out of the present evil, or to be preserved from it. We do ●●●● pray to be preserved; we pray for our Queen, etc. But i● it be not to this end, we 〈◊〉 nothing from beasts. This was the end of David in his prosperity, Psalm. 23. and this was his end why he would be delivered from trouble, that he might dwell in God's house a long season: For it was his grief that he could not glorify God. He desireth to be quickened to keep God's commandments: then what are we that are as dead men, when we hear and pray? PORTION. 12. LAMED. Vers. 89. O Lord, thy word endureth for ever in heaven. THis part showeth the comforts that stayed him in his trouble: his eyes fainted, yet he saw God's word to endure for ever in heaven. And this is his saith, which when he saw no help in earth, yet could lift up his heart to heaven. And he noteth the weakness of his enemies, that though they had almost made an end of God's Saints in earth, yet they cannot take the word out of heaven, which is the seat thereof. This must comfort us when persecution waxeth hot, so that we might say with 〈◊〉, I am ●●●● alo●e: yet the Lord keepeth his word in heaven, from whence he will send it to another place. In the confidence hereof David crieth; Psalm. 2. Why do, etc. and in the death of Christ, the Saviour of the world seemed to be dead, so that they mocked him, He saved others: yet God's word was in heaven, and Christ became a Saviour to them that believed. When the children of Israel were brought low in Egypt, yet God's word in heaven was true, and they returned to the promised land. When the jews were translated to Babylon, so that all hope of return was taken away, yet Daniel and other knew the word was in heaven, that after 70 years they should return. This is true in particular persons, as job, David, Ezechias, and others being brought very low: yet through hope of God's word which is in heaven, they looked for deliverance, though they saw no help in earth. This is good for us to lay up against trouble to come, and this comforted Bradford, Rogers, etc. which said, God would bring his word from heaven to this land again. And because we cannot see heaven (though we must believe it by faith, which is of things not seen) therefore he showeth that it may be seen in earth, Thy truth endureth from Hebr. 11. 1. generation to generation, etc. though all things under the Sun be changeable, yet God's truth is one for ever. Heaven and earth shall pass. Matth. 24. and Luk. 21. This generation shall not pass: where under jerusalem he setteth out the state of the world till the last day. For as the jews did not receive the true Christ, so they were deceived with a false: and when they would not look to cure their souls, the Lord sent famine, war, and pestilence to consume their bodies: and as they would find no place in their souls for his word; so the Lord would leave them no place in that good land. And thus shall the word continue throughout all generations. For wheresoever the Lord hath a number of his, thither he will send his word to work in them faith and repentance, and so to strengthen them that they shall never fall. And as for all the rest, the Lord will try them with his word: and when they shall be found not to receive the truth in love, they shall be given up to believe lies; afterward love shall wax cold, and then iniquity shall prevail: so that the Lord shall be constrained to send famine and pestilence, with which they shall be exercised till their final destruction. Thus did the Lord deal with them at jerusalem, and thus shall the Lord do from generation to generation. For his word after this sort shall go from one nation to another people, till the Gospel of the kingdom hath been preached through all the world, and then shall the end come. Then we see that the contempt of the word bringeth destruction to cities and nations. Vers. 90. Thy truth is from generation to generation: thou hast laid the foundation of the earth, and it abideth. THe earth, as the Philosophers think, standeth in the midst of the firmament; and as the Scriptures teach us, the waters are above the earth: so that to reason the earth seemeth to be very fickle and ready to fall, albeit to our sense nothing seemeth so steadfast. How cometh it to pass then that the earth falleth not, or is not covered with water, but because of the word wherein God hath commanded it so to be, as in the beginning he made it by the word? The Lord gave bounds to the Sea the which it should not pass, and those bounds it kept two thousand years; then by the word of the Lord it overflowed the earth: but after that, it hath to this day continued within his banks, because God hath so appointed it. And if these be so sure by the word of the Lord, the word must needs be sure and steadfast, wherein God hath promised that he will have his Church to the end. The like reason jeremy useth, chap. 31. and 35. 36. 37. So long as the Sun and the Moon continue in heaven, so long will I have my Church upon the earth, though the wicked rage against it. This must stay and comfort us, when these thoughts assault us: Oh, if the word should be taken from this place, where then should it rest? If this King, or Queen should die, where should the word become then? This must assure us, I say, that the Lord will provide for his Church so, that the word may continue amongst them, so long as his covenant of the night and the day abideth. Vers. 91. They continue even to this day, by thine ordinances: for all are thy servants. THese are deputed of God to be his servants: and this answereth an objection. Object: These things are changeable. Answ: This, in that they are so, it is to se●●e God's judgements, for the salvation of the good, and the confusion of his enemies. The Sun is certain, and yet for the glorious victory of God's people under joshua, it stood still So did it turn back for Ezechias. The waters also were his servants, to take vengeance on his enemies at the flood: so likewise the red Sea saved God's children, and destroyed his foes. Then when these creatures keep not their course, it is the work of God for the good of his people, and the hurt of his enemies. Much more are the ordinary works his servants, as moderate rain, dry weather, etc. Levit 25. for to testify his favour to his children; as immoderate drought for the hurt of his foes. So discord, ●amine, plague, war, &c: all these wait on GOD, to serve him when he will punish any people: as peace, love, plenty, health, strength, etc. are to the comfort of his people. All are his Servants.] All the creatures round about, are ready to serve him at his will, from the Angels in heaven, to the worms in the earth: therefore he is called the Lord of Hosts; they are not ordered by nature, fortune, or such like, but by God's providence: example, Psal. 107. If we were persuaded of this, than should we be seared, if our hearts were not right with God: and we should be comforted when our hearts were right before him: knowing that these serve to testify his love to them that fear him, and to testify his wrath where he is displeased. This must drive us from second causes, to look to GOD: If God be with us, who shall be against us? If we were persuaded, that they shall all bear witness with us or against us, than would we be fearful, and desirous to be reconciled to God: for he hath given these creatures to us no otherwise to use, then that we may be in CHRIST; for if we be not, then must we give account for them: but if we be reconciled to GOD, then have we a special comfort, that nothing shall burt us, and when they might seem to hurt, they shall help us: our enemies shall be our friends, and the stones shall be at league with us; and nothing shall separate us from the love of God. Fire shall burn us easily, and water shall easily drown us: for though Tyrants abuse these for a time, yet they are Gods servants, and they groan with us for our redemption. Do all creatures groan, and shall we be secure? Do they their service, and shall not we do our duties? Then most grievous shall our condemnation be. ¶ Vers: 92. Except thy Laws had been my delight, I had even now perished in mine ●●●●●ction. IT seemeth by many verses in this Psalm, that David was much afflicted, for his life was in his hand, his soul cleaved unto the dust, he was sore troubled, and had it not been for comfort out of God's Word, doubtless he had perished in his trouble. This verse I may call A perfume against a Plague: the sick in ●●●●●●●●: the afflicted man's consolation: and a blessed Triumph; in, and over all troubles. In which note, 1. That David was afflicted: 2. that he was ready to perish in his affliction: 3. the remedy against his affliction; namely, God's Law: 4. the application of that remedy, it was his delight. 1. David was afflicted: he was the beloved of the Lord, one of his worthiest Captanes we read of in the Bible, and indeed a man after Gods own heart: yet the Cup, nay, the bitter cup of affliction could not pass away from him: but because he was made strong enough to bear this mingled drink, (and surely all men's brains bear not wine alike) therefore did he drink up many a full dr●ught. We ought to think of David's troubles, and to esteem it as an argument of God's great favour towards us, if to the great carouses which we take of God's blessings, it shall please him to add a purging potion of affliction. There is no true son, but (since folly is bound up by nature in his heart) the rod of correction must be laid upon him. From Adam to Christ, in whom we all are, all have been partakers of affliction. It was David's judgement. In the sweat of thy face shalt thou eat thy bread: it was a part of Christ's consecration, by affliction he was made the high Priest of our salvation. Exulerat Christus, comites nos exulis huius Essedecet, cuius nos quoque membra sumits. Our head Christ here an exile was: We members must this exile trace. But why doth God thus visit his dearest, and most dutiful servants? Answ. ay, to show how he hateth sin, when he will punish it in them ass we may see in this kingly Prophet David 2. Sam. 12. 2, to bring them to an examination of themselves, as he did in the Mariners. jonah: 1. 3, to move them to repentance as in the Israelites, Hoseah: 5. vers: 15. 4, to try them as the Eagle her young ones, and the goldsmith his metals, as he did l●b: chap: 1. 5, to confound Satan & all his ministers, who would joy if God's children should ever prosper, do these men serve God for n●●ght? job: 1. 9 6, that as the camomile doth spread better by treading, the tree grow better by pruning, the Pomander smell better by rubbing, the iron look better by scouring, and the body like better by purging: so the godly might be better by affliction. In a word, were we not sometime in trouble, we should forget God: we should not call upon his name: nor be distinguished from bastards: nor conformable to Christ: nor weaned from this world: nor understand God's will: nor desire to be dissolved and to be with Christ. Use. Is David afflicted? who then can judge of God's love or hatred by outward things, Eccles: 9 David in his trouble thought he was cast out of God's favour, but he was deceived: David's enemies thought, that God had forsaken him, but they were deceived: and even God's children do oftentimes think the proud, and rich, and Epicures blessed, but they also are deceived. To give on, is David afflicted: 1, Suspect thine estate, if thou ever art at ease in this world. It is the greatest misery never to taste of any misery. 2, Be patient to endure crosses, since the most godly have been thus crossed: 3, If the righteous scarcely be saved, where shall the wicked and the sinners appear, 1. Pet: 4. 18. I had perished.) 2, Note that David was ready to sink under this burden, to faint under this cross, to be swallowed up of these waves, and to perish in this trouble of his. Thus God woundeth, but he healeth again: casteth down, but setteth up again: killeth, but reviveth again: and afflicteth, but comforteth again. We, before troubles come, are like unto Peter, we think we can walk upon the Sea, but it pleaseth the Lord to send one dangerous storm or other, that we may say with the same Apostle, Help master I perish. But why was David thus ready to perish? he saw the Sea, but not the Whale: the Egyptian, but not the salvation: the water, but not Christ's power walking on the water. He was impatient of delay, looked too much to man, trusted over much in himself, and thought more of them that were against him, than God and his Angels that were on his side. And is not this our case when there is but a thin curtain drawn for a while betwixt God and us? O let him that is exercised with troubles but ask his own heart of this point. Except thy law) we have heard how David was wounded, here is that plaster which cured that wound, namely, the law of the Lord his God. He being pursued with the heart betaketh himself to these rivers: persecuted, flieth to these mountains: environed, hasteth to these bulwarks: and afflicted, with delight he comes to these comforters. The word of the Lord is a strong tower, the righteous flieth to it and is delivered. Here note a difference between human and divine laws, Philosophy and divinity. Art thou in trouble: what will Philosophy say unto thee? all that it can say is but thus much, ferendum est quod vitari non potest, I must undergo that which I cannot avoid: But come to divinity, it will teach thee whence troubles come, why they are sent, how thou must endure them, by what means get out of them: to depend upon God, repent of thy sins, examine thy ways, that the end will be good, and that death is advantage unto thee: it will teach thee, that sin is pardoned, Satan vanquished, and that Christ is thy companion in troubles, and crown after. It is as the sword of Goliath, no weapon like ●●● that spiritual Mannah, no food comparable to it: and that pool of 〈◊〉 or ●●●●● river, into which if thou once descend, whatsoever thy disease be, assure thyself of cure. But it must be applied, or else it will do thee no more good, than the bread that is ever in the cupboard, the cloth in the drapers shop, the wine in the vessel, or the medicine which thou keepest ever in thy pocket. Daui● applies it, by delighting in it. My delight) This word my is very remarkable: David a great man delighted in the laws and statutes of God, he made them his counsellors from which (as from grave Senators) he ever received the best counsel. One faith, that books are the best counsellors, because they teach without flattery: it is not ever true of the writings of men, their masters teach them to speak silken words, but it is most true of the word of God, which as a true glass showeth to every one his proper favour. If great men would take counsel here, they would not in so short a time make Rehoboams' division of their inheritance upon earth, nor sell heaven Esau-like for a mess of pottage. But because in steed of the book of God, they delight in dice, cards, pride, pleasure, luxury, flattery, and all vanity, no marvel, that the place which did honour them, doth honour them no more. Delight) In the original it is the plural number, delights, as if he should say, all my delight, only my delight, my chief delight. And no marvel, for what is it that can delight the heart of man to read of, which is not contained in the book of God, is it history? here is the most ancient, and true history: is it poesy? here are most harmonical, and golden verses? is it Philosophy, the secrets of nature are here opened: is it morality? here are most Christian ethiques: is it mysteries? what greater mystery than the mystery of godliness, preached to Adam, shadowed out to the jews, manifested in Christ, and revealed in the word? is it policy? Aristotle never wrote such politics as here are: would you read much in few words? Theognis, and Phocylides, and Pythagoras short sentences come far short of Salomon's proverbs. In a word are we merry? here we may sing David's Psalms to David's harp: would we be sorry? who can read jeremy's lamentations, and not lament? In this law young and old, rich and poor, high and low, males and females may find that which will delight them. And truly all aught to make it their delight: it is the word of God, the way to life, the sword of the spirit, our father's testament, the trustiest friend, the most comfortable companion, and the best salve that ever we can apply to our diseased souls. When Chrysosteme was to be exiled by the Empress, he comforted himself with this saying, The earth is the Lords and all that therein is, Psal. 24 1. when Vrsinus was driven almost to despair, he comforted himself with this saying, my Father that gave them me is greater th●n all, and none can take them out of my Father's hands. john. 10. 29▪ Now if we would be known to delight in God's law, we must read it with our eyes, hear it with our ears, treasure it in our memories, ponder it in our hearts, talk of it in our assemblies, and practise it in our lives: lest we, with Saul rejecting God's word, he in the end reject us. We should indeed have this delight, but we have not, by reason 1. of our natural corruption: 2. it is against natural reason: 3. it shows us our sores: 4. we think it simple: 5. we come with prejudicate opinions; 6. we say o it is difficult: 7. we are impenitent: 8. we resolve not of repentance, 9 we think those laws are against our profit: and 10. we see that the main promises annexed to this law are for hereafter in heaven, not on earth. But if with a pure heart, knowledge of the grounds of religion, love of God, denial of ourselves, faith in Christ, an aiming at God's glory, earnest prayer, and an holy admiration of the majesty, purity, and power of this word, we set upon it, we will cast with Jerome all vain pamphlets out of our hands, and both lift up our hands to these testimonies, bend our eyes to look upon these statutes, and set our hearts to delight in these laws, especially such as promise salvation. Verse▪ 93. I will never forget thy precepts: for by them thou hast quickened me. THis afflicted good man is now comforted: his comfort came from the delight of God's law, he thinks of it, he feels the force of it, and therefore to the end he might ever receive the like comforts, he will bind himself by a promise to the Lord, that he will never forget his precepts: adding a reason, they were to him spirit and life, (By them I will never forget.) He that never thinketh of times, and things past, his life is no life, saith Seneca. Memory, qui nihil de praeteritis cogitat, vitam perdidi●. it is the storehouse of all such things as we see, hear, or invent. A forgetful mind, is like the land of Sodom, in which nothing groweth which perisheth not; or that Lethean Lake, in which nothing cometh which dieth not: or the Ostrich, that forgetteth her eggs: or Messala Coruintes, who forgot his own name: or a casting stomach, that casteth up whatsoever it receiveth. There are four things which we must forget; first, wrongs, Levity. 19 18. 2. Benefits bestowed: Matth. 6. 3. 3. The pleasure taken in sin: Rom. 6. 21. 4. The progress already made in godliness. Philipp: 3. 3. But many things there are, that we must ever remember; as first, the mercies of GOD, Psalm. 103. 2. 2. His judgements, Psalm. 119. 52. 3. The day of death: Luke, 12. 19 20. 4. The day of judgement: Eccles. 11. 9 5. The death of CHRIST▪ 2. Tim: 2. 8. 6. The vanity of this world, Psal: 1 19▪ 96. 7. The joys of heaven: 2. Cor. 4 ●7. 18. 8 The torments of hell: 2. Thess: 1. 8. 9 9 The confusion of the careless: Prou. ●4 32. 10. The taking away of the godly: Isaiah, 57 1. 2. 3. 11. The lives of the godly to follow them: Phil: 3. 17. and 12. The law of God, to keep it. I hear many complain of bad memories: they cannot carry away any thing of a sermon, they forget all they read of God's word, or good books; Why? canst thou coming to an Interlude remember much of it, and of a sermon dost thou forget all? Art thou able to repeat many dainty dishes set before thee in thine own house, & not to record any one so much as tasted of in God's house? If thine appetite were spiritual, thy memory would be more firm than it is? Old men have bad memories, yet never forget where treasure is laid. O but I would feign get a good memory. If I were a Physician, I might speak of many good means for that purpose, or an Orator, appoint images to place words in: but I am to speak now as a divine. I advise thee therefore to use 1. temperate diet: 2. attention: 3. delight: 4. meditation, or chewing of the cud, saying to thy soul when thou comest home, my soul, what hast thou been taught to day? 5. conference. 6▪ practice, Use memory, and have memory; 7. press not memory with overmuch at once. 8. write, but take heed that thy book be not more learned than thy breast; 9 bind thyself ever to remember somewhat, especially, that which doth most concern thee: 10. hoc age, do that only for which thou comest, let not thy mind be at home, when thou art at Church: 11. draw ever as much as thou canst remember into a short prayer: 12. teach others that which thou hast learned. 13. consider that the end of the word is the salvation of thy soul: 14. and lastly, change that good word into good works. I had rather with David remember God's precepts, then with that mighty governor Mithridates, be able to speak two and twenty several languages, Mithridates Cyrus. and to call with another, every soldier of many thousands in his Camp, by their own names. For by them thou hast quickened me:] Ten several times in this one Psalm, doth the Prophet make mention of this quickening, partly by the way of supplication, that he might be quickened, and partly by way of exaltation, that he was quickened: as in this place where he protesteth with joy, that by the power of God's word, accompanied with God's spirit, he was, (as it were) raised from the grave of despair, to the life of Faith: and so became a living, or rather indeed a lively man. It is reported that a Philosopher being demanded what good he got by the study of Philosophy? his Answer was, Vt utramque Fortunam patienter ferre possim: That is: I get this good, that I can patiently bear, either prosperity or adversity. If the rules of philosophy could teach him this, our rules in divinity must teach us as much. By them saith David, thou hast quickened me. It seemeth that David before was become as a dead man in his own sense and feeling, but now is revived by the word. Thus God's children, both Ministers and Auditors are not always alike, either in their faith, or the fruits of faith. They have their waxings and wanings as the Moon, their settings and risings as the Sun, their ebbings and flow as the Sea, and their springing and falling as the leaf. And (as they that are troubled with an intermitting ague) they have their good and bad days; Sometimes you shall see them as heavy as lead. 1, by reason of the weather. 2, their complexion. 3, some grief. 4, some sin committed. 5, some good omitted. 6, some means of salvation not used. 7, some sin not repent of▪ 8, or not fully repent of. 9, unthankfulness for benefits. 10, pride of gifts. 11, to provoke them to pray. 12, that they may see what they are when God leaves them: and not to presume upon their own strength. At other times observe with what delight of heart, cheerfulness of countenance, volubility of speech, nimbleness of wit, strength of memory, and dexterity of the whole man they go about every good thing: and what is the cause of all this? God putteth into them his good spirit, and maketh all things as it were possible unto them. He that knoweth not this, be he Minister or Auditor, knoweth little of the Christian combat. Is this so? 1, humble thyself under the mighty hand of God that he may exalt thee in due time. 1. Pet. 5. 7. 2, despair not, though sorrow come in the evening, joy may come in the morning: they that sow in tears, shall reap in joy. 3, censure not, when men are not alike cheerful in divine duties: especially Ministers, who oftentimes partly for their own sin, and partly for the sins of their auditors, who either pray not for them, or love them not, or grace them not, or are not worthy of the best things, are put to silence. Augustine reporteth of himself, that at his meditations of many sermons he was often most cheerful: in the Pulpit on the sudden heavy. And I heard once a godly man in the like case, speak thus to his auditors. I was never so humbled as this day the Lord hath humbled me in my ministry, because you have not assisted me with your prayers. A willing, patient, loving, and charitable auditory setteth an edge upon the zeal of the Preacher. 4, art thou dull? wait for this quickening▪ for in coming it will come, and will not tarry. That Martyr found it, who after the combat of many a days conflict, cried out even at the stake, Austin, it is come, it is come. Mistress Honnie-wood that worthy woman found it, after many years conflict betwixt frailty and faith: and here the Prophet David found the same. 5, use▪ all holy means to stir up the graces of God in thee, as men do to raise up one out of a dead sleep, the neglect whereof is the grave of many graces. 6. fear this relapse into deadness of spirit after some extraordinary joy, and when you have most means. It is strange to see what readiness there is in many people that want God's word, to go many a mile for it, to study and talk of it: and what small account it is made of amongst them that have it in abundance. 7, take heed of the souls languishing, no consumption is like to this. For by them, etc. Quickened he was (as he saith) by GOD, but yet also by the word▪ sound preached, savingly understood, and particularly applied to the conscience. This then doth the power of CHRIST'S death make a man indeed to die unto sin: then doth the power of his resurrection make him to walk on in newenes of life. No Aquavitae, or caelestis like unto this, by which we have inward peace of conscience, and an outward obedience to GOD'S commandments. David rejoiced in this blessing, so ought we: we desire to be ever quick, and cheerful to all good duties, it is only GOD by his spirit in the word that can give it. ¶ Vers. 94. I am thine save me: for I have sought thy precepts. IN the former verse the Prophet felt the spirit of God stirring up his heart to believe God's promises, here it becomes the spirit of supplication; for he yet feeling terrors within, and troubles without, crieth to his Saviour, Save me o Lord. Yea David, but thou art a grievous sinner, thinkest thou that God will hear sinners? didst not thou affirm Psal. 66 18. if I regard iniquity in mine heart, God will not hear me? why then prayest thou unto me? why Lord, I am thy servant and the Son of thine handmaid, I am thine, save me: yea but many, very hypocrites will say, that they belong unto me; how provest thou that thou art mine? He that seeketh to know and do thy will he is thine, but I have sought to know and to do thy will, therefore I am thine, and this is the sum of this verse. Save me) Salvation than belongeth to the Lord. Psal. 3. 8. yea it belongeth to him alone, he saveth both man and beast; an horse is a vain thing in the day of battle, neither is any man delivered by man's might. He is that Aiacis clypeus, under which we are safe, those Eagles wings, upon which we are carried: that strong tower, to which we must resort: and a very present help in the time of trouble, when neither the wisdom of thy mind, nor the strength of the body, nor the gold in thy chest, nor the endeavours of thy friends, nor the multitude of an army, nor the defensed city, can do thee any good, than the name of the Lord is a strong tower, every righteous David may fly unto it, and is delivered. How often doth God complain of Israel, that they had trusted in man, and in the power of man, and did not make him their salvation? It is man's nature to rely more upon outward means, as physic in sickness, friends in disgrace, an host in war, etc. then upon God. But he that without this captain will conquer, shall have Zenacharibs' reward; without this Pilot will enter upon the sea shall have Pharaohs reward; without this Physician will be cured shall have Asahs' reward: and he that will pray unto any other for help save the God of Israel, shall in the end have the reward of B●all, Prophets. When all sail us, God will not sail us. Cast thy burden upon the Lord, and he will nourish thee, Psal. 55. 23. cast your care upon him for he careth for you 1. Pet. 5. 7. Save me) with the Prophet let us at all times, in all places, for all persons, upon all occasions call upon God. For 1. it is his commandment: 2. a part of his worship: 3. an honour to him: 4 a testimony of our faith: 5. it distinguisheth him from idols, us from idolaters. 6 By it we obtain all things: 7. our many wants move us to this duty. 8. all nations call upon their Gods, shall not jonah call upon his God▪ 9 By it we talk with God: 10. the contrary argueth an Atheist. Psal. 53. 4. Say therefore in all troubles, Save me o Lord for thy mercy sake. 1. But remember that thou must call upon God alone forsaluation. The Gentiles that know not God, have many other saviours: the idolaters that know not God aright have many also. But cursed is the image, and the image maker: an idol is nothing, nothing worth, it works nothing: The learned Papist knoweth this, the ignorant must not. 6. If they would not have the poor people to adore their breaden God, why do they make it at sometimes to bleed? or their wooden gods, why do they cause them sometimes to speak, otherwhiles to sweat, many times to smile, and oftentimes to stretch forth the hand to receive oblations offered unto them? Origen saith well, Impossibile est ut qui Deum rectè novit sup ex sit statuae▪ It is impossible that he who truly knoweth God should fall down before an image. Lactantius said well, Non dubium est quin nulla sit tbireligio, ubi simulacrum est. How shall they call upon him whom they have not believed? how shall they believe on them which are no Gods, but the work of men's hands. I am thine.) This indeed is an excellent motive, to draw from the Lord help in trouble. I am thine, thine by creation, I was made by thee: thine by adoption. I was assigned over to thee: thine by donation, I was given to thee: thine by marriage, I was espoused to thee: thine by redemption, I was purchased by thee: thine by stipulation, I have vowed myself unto thee. Save me, for I am thine: Then 1: God hath especial care of his: 2. he above the rest hath regard of his anointed: 3. a sinner may be God's child, nay unless a sinner first, not Gods at all: The whole have no need of the Physician, but such as are sick, 4. none can truly call upon God but such as are persuaded they belong to God. 5. a man may, nay he must be persuaded that he is God's child. 2. Cor. 13. 5. Omnis anima (saith one) est aut sponsa Christi, aut adultera diabols, Every soul is either the spouse of Christ, or the devils strumpet He will not be his own, he must not be the devils, he dares not be the worlds, he is Gods own child, he will not serve two masters. In this service is true liberty, to be God's son is the truest nobility. We think the Barbarians seely people, who in many places of the world prefer iron, or lead, or some base metal before gold, but as for such amongst us as make gold their God, we think them wise men: seest thou a man wise after this sort? there is more hope of a Barbarian then of him. For I have sought thy precepts.) Many signs there be, and trials of our adoption, as Rome 8. 15. I he spirit witnesseth to our spirits that we are the children of God: and, Io●. 3. 14▪ by this we know that we are translated from death to life because we love the brethren. And joh. 8. 47. He that is of God heareth God's words. But to seek out the knowledge of God's will, and to practise it in life and conversation, this is the very badge of God's child. Read but this one Psalm, and you shall find David many times protesting his love to God's law, promising his obedience to God's commandments, praying for knowledge of God's will, and valuing this treasure above all the treasures of the earth. Seek them to know, know to remember, remember to believe, believe to practise, and you shall be blessed in your deed. It is curiosity to seek only to know, or at least to know that which is above our knowledge, it is piety to seek to know and do those things which belong to the peace of conscience, and pure conversation. ¶ Vers. 95. The wicked have waited for me to destroy me: but I will consider thy testimonies. HE prayed before that God would save him, had he not need think you when the wicked waited to destroy him? thus this and the former verse have their coherence. Here than he complaineth against his adversaries, and protesteth notwithstanding his recourse to God's word. He describeth his adversaries, by their names, calling them wicked ones▪ 2. by their Ra●●ang Mali●● Gn●shar Duies. diligence they lay wait. 3 by their malice, they wait to destroy him. For the first, the hebrew word translated wicked, if the letters be transposed signifieth a rich man, because it is hard to find goods and goodness, riches and righteousness in one person: and I think that Solomon calleth riches, the treasures of iniquity▪ Prou. 10. 2. not only because they are gathered by bad means, but also because, often their owners are bad men. These wicked persons, strangers from the womb, the sons of men, the children of Beliall, scoffing Ishmaels', parasitical Doegs', persecuting Saul's, David often complaineth of in this Psalm as veres. 23. 52. 61. 69 78 85. 87. 110 241. 157 261. and here, and in many other Psalms. And surely not without cause, for many were these evil spirits that vexed him, his brother Eliab accused him of pride, Goliath the Philistine despised him to his face, Saul the King hunted him as a partridge, Doeg the Edomite slandered him to his Lord, Absalon his son drove him out of his kingdom, Achitophel his counsellor counseled against him, M●cho● his wife contemned him in her heart, Shemey his subject railed on him, in his misery, Nabal the Charmelite played the churl with him, and they that did eat of his bread, and were entertained as friends became in the end his utter enemies: and all because the Lord loved him, and he followed that which good was. When Cain and Abel can agree in one field; Ishmael and Izaak in one house, jakob and Esau in one womb, then shall the wicked and godly agree together, not before: see Prou: 29. 29. It is the nature of the wicked to be opposite to the good, and persecutors of the godly, therefore are they compared to Lions, Bears, Tigers, Bulls, Serpents, Adders, Archers, and fowlers: the godly man is the Partridge, they the Hawk. 1. let the Hawk all her life-time sit upon her Lord's fist, yet when she dies she is but cast upon the dunghill: let the Partridge be chased all the days of her life: yet after her death, she shallbe brought in a silver dish to her Lord's table. Yet know, that if thou oppose thyself against the godly, thou art to be reputed but a wicked man. Waited:) They were vigilant, diligent, and wise to do hurt, never did Cat so wait for the mouse, or Wolf for the sheep, or Lion for the Lamb, or Hawk for Partridge, or Fouler for Bird, or the Soldier for his enemies as they waited for him: they bent their bow, they made ready their arrows upon the string, that they might secretly shoot at him that was upright of heart. David complaineth of this, so may we: David provided for these, so ought we: and though they wait day and night, and lay all kinds of bats that can be, yet in the end David hath the best; for in the name of the Lord he shall destroy them. This is our comfort, wait they may, but they can do no more Luke. 22. 31. For me) David had many followers in the time of his troubles, yet his adversaries aimed especially at his life: Strike say they the Shepherd, and the sheep shallbe scattered: Stub up the root and the branches will wither: chop off the head, and the members will perish; if David be once gone, who shall resist? Thus the worthiest Princes, gravest counsellors, and most vigilant Ministers, have ever been the mark of wicked Archers. Thus like the King of Aram they say 2. Chron: 18. 31. Fight you not with small or great, but against the King of Israel only. Experience we have had of this in the days of our gracious Queen Elizabeth of happy memory, and our worthy King james, whom the Lord long keep to rule over us, that the iawebones of the Lions may be broken before ever he be given a prey to their teeth. To destroy) Before he showed their vigilancy in waiting, now he declareth their malice in destroying, nothing will quench their thirst but his blood, he used all kindness to them, they practised all cruelty towards him. Thus the wicked never leave till they have killed, they will persecute, and take, and destroy to root out the memorial of the godly out of the earth. Haman could not be satisfied unless the jews were destroyed: nor the Scribes, unless Christ were crucified: nor the Persian Sages till Daniel was delivered, not the Pa●●●●an Massakerers till the Protestants were killed. The Lion is often satisfied when he hath brought▪ under his prey, the Bear will not be satisfied till it be devoured. But I will consider thy testimonies) It was a grievous temptation to be sought for to slaughter, but a greater mercy to consider God's testimonies, even then when his life was sought for; had it not been for the consideration of God's testimonies a thousand to one he had fallen away. But I) Though I was thus assaulted yet I despaired not of thine aid: cast not off my calling: was not careless of mine estate: used no deceit: could not flatter: avenged not myself: became no politician: confessed no fault where none was committed: trusted not in my sword: went not to witches as Saul did: but being assured of the innocency of mine heart, the goodness of my cause, the help of my God, and his comfort in trouble, I considered thy testimonies. It is good for a Christian not ever to arm himself with the weapons of flesh, but to put upon him the armour of the spirit, which she must fetch out of God's armory. Consider thy testimonies.) Bernard wrote 5. books of consideration to pope Eugenius, They that consider Gods testimonies, that is, the commandments of God, which were testimonies to the Israelites that they were bounden to keep them, and the covenant of grace testifying to all God's mercy in Christ, have no great need of those books, no if it were the Pope himself, who I am persuaded doth not read much of God's book. This consideration will make us patient in trouble, forgetful of wrongs, and in the end we shall get such a conquest of our adversaries, that they shall say to us as Saul did to David 1. Sam: 24. 17. 18. My son David thou art more righteous then I. ¶ Vers. 96. I have seen an end of all perfection: but thy commandem ●t is exceeding large. IN his precedent meditation he considered God's testimonies, here he breaketh out into acommendation of them, and by the consumption of things upon earth, observes the consummation of the word of God. Where note first that the most perfect earthly things are but imperfect, they shall have an end. The goodliest cities sevelled with the earth I am seges est ubi Troia suit. the mightiest Empires divided into Dukedoms, the ancientest buildings come to the ground, and the greatest monarchs have not long left their inheritance to their children▪ where is Solomon with all his royalty? Absalon with all his beauty? Dives with all his wealth? Haman with all his honour? Samson with all his strength? Achitophel with all his wisdom? yea or David with all his victories? they are gone, and so gone, that man must say, as David once said, surely every man, nay every thing, in his best estate is vanity: van●●tis of vanities, all is vanity: We that now live, nay the greatest that now live, what shall become of us, ours, them & theirs, but an hundred years hence, which yet is the age of some one man? Alternante rota moras mutantur in horas Omnia, nunc huius, mea cras, post nescio cuius. The turning wheel things changeth all, His now, mine then, next have who shall? Aetes' nostra canit Veneres, postrema triumphos. This age of ours sings songs of love: The next of triumphs got by love. 2. David like a wise man, sees this with his eye, & ponders it with his heart. A wise memento for all men: quod cuiquam cuivis, that which may come to all men, may come to every man, and mansion upon earth. It is the point of a wise man to observe the passages of honours & honourable personages in the world, and it will make him to say, No● a●tum sap●re sed time, be not high minded but fear, Rome 11. As they have been, so I may be. As David the father had these eyes, so also had Solomon his son, Preu: 24 30. I passed (saith he) by the field of the slothful, and by the vineyard of the man destitute of understanding. 31. And lo● it was all grown over with thorns, and nettles had covered the face thereof and the stone wall was broken down 32. And I behold, and considered it well: I looked upon it and received instruction. Happy are they that have such eyes. But thy commandment, etc.) out of the imperfection of other things he gathers the perfection of God's word. And in truth what is the dross to the gold? 〈◊〉 Christus, ama●el●it mundus. If once the glad tidings of the Gospel affect us, the sweetness of this world will be bitter sweet, or rather indeed mere bitterness unto us. Exceeding large.) Extending to all times, persons, places, actions, & circumstances of actions: The ancient laws of the Persians, Grecians, and Romans are gone, or at the least mos●lie gone in their governments: but the word of our God will endure for ever in itself, and make us to endure for ever: This one verse is an excellent meditation for great ones that they presume not, mean ones that they repine not, and all that they build not upon this present world. We see now an healthful, & happy time, do we know how long it will conunue? we do not. There died in the year 160●. in, and about this City of London forty two thousand nine hundred eighty and nine persons, whereof of the plague thirty six thousand eight hundred si●●e and two. Our sins deserve the like desolation, the Lord give us comfort out of that word of his, which is able to comfor●al, & to teach them of whom, by whom, under whom, to what, and above what things they are, and that they shall have an inheritance with them that are sanctified. PORTION. 13. MEM. Vers. 97. Oh how love They law? it is my meditation continually. THis Psalm is a lively representation of a man regenerate, and teacheth us, what are, or aught to be his meditations, his exercises, and his affections; so that The use of this Psalm to a man regenerate. by how much a man shall have found himself to be truly conversant in this Psalm, so much may he think himself to have profited in regeneration: and by how much the less he hath found, that he is less occupied in the practice hereof, so much he is to suspect himself to fail and come short of newness of life. In these days, because we attribute so much to ministerial knowledge, and have felt so little profit by Ministerial knowledge. the teaching of the Spirit, and seeing we brag so much of faith, & have so little love; lastly, whereas we boast of our profession, and yet are so little profited in holy conversation, the Lord for such contempt of his truth, doth * Anno Dom. 1580▪ & 1581. now teach us by deluding spirits, and fantastical devisers, and the lying Family of love. Wherefore unless we be more inflamed with a love of the truth, and an hatred of heresy, than we have been; it may come to pass, that as in the Primitive Church the Gospel of jesus Christ being preached at the first, of men of the lowest state, and afterward for the good liking of it, was brought to be preached after the more learned sort: even so heresy now beginning in the unlearned and ignorant Haresie. people, may by the just judgement of God, for the contempt of the word, take place even among the best learned. For it is as easy for the Lord in his judgements, to send a lying spirit into four hundred learned men, as to suffer the common Israelites to be deluded therewith: so than we have the mysteries of iniquity to teach the mysteries of righteousness, and we must learn love of them, which are the abusers of love. Wherefore if we desire Family of love. to know Christ crucified by the spirit in his word, if we will know him to be our Prophet, our Priest, and our King, we must be new creatures, for the old things are gone, and new things have succeeded them in their place; we must let love be laborious in us, and fruitful in good works. But when we have not so good misliking of heretics, we shall find them as the grasshoppers of Egypt, we shall see new and old enemies join together, to the great dishonour of our God. Oh, how I love thy law. We have then in this verse a just occasion to examine ourselves, how we profit in the love of God's word, wherein the Prophet for our example and imitation, pathetically protesteth, how he loveth the word of the Lord, & to declare that it was not in outward show, but in inward affection▪ and that he did not indeed delude himself, as we do in many things, he proveth it by effects, for that here alone is true wisdom, and not elsewhere to be found. Wherefore it shall not be amiss, to gather all such proofs, True arguments of love to the word. whereby we may see his love was unfeigned, and came from the bottom of his heart. The first is a special hatred that he had to the contrary, that is, to all false religion, opposed to the true service of God. Secondly, it may be showed in the circumstance of the time, and 1 that for two causes, both in respect of the law, which then had little countenance, and in 2 respect of his person, which then did suffer contempt. The third is the reposing of his felicity 3 in the word, when either he felt the sweet promises of God, or his inward man delighted with the law, in that he preferred it before all profit, pleasure, & glory, with which things natural men are most delighted: as also his great grief of mind, when either he felt not such comfort in God's promises, or his inward man not delighting in his word; or 4 when he saw any other transgressing the same. The fourth is, his careful using of the means, which were many, namely, his conference with God's children, either in reaching his gifts unto them, or in the participating of their gifts with him, his praying, & praising of God▪ his holy meditations, and his vowing with himself to keep the law of the Lord. In that so vehemently he bursteth forth into this speech, Oh how love I the law? we are Weariness in good things. to see his great zeal, to compare ourselves with it; and where he saith, 〈◊〉, we are Weariness in good things. to learn, that if we find in ourselves any weariness and loathsomeness to this exercise, we are not as yet sound at the heart. Concerning this word, thy law, we may note, that he putteth the law of God, & his love thereunto, for his love to God, for this end, because every man will say, that he loveth God; as the Turk, the Pope, the Family of love; but few of us, and none of them, do love his word. For is there any heretic, or hath been, who persuadeth not himself, and would persuade Love God, love his word. joh. 14. 23. others, that he loveth God? Wherefore to our use, we must know, that if we fear the Lord, we must fear him in his threatenings denounced by his word; if we say, we love him, we must love his promises contained in his truth; if we obey him, we must obey his commandments revealed in his will; if we will worship him, we must worship him according to the prescript rule of his own ordinances. For the first reason, which we have showed to be, the hearty hatred of false doctrine, or 1. Argument of our true love to God. false religion, he saith, Portion 15. * Vers. 113. vers. 1. I hate vain inventions, but thy law do I love. And in Portion 21. * Vers. 163. vers. 3. I hate false hood and abhor it but thy law do I love. And in the fourth Portion vers. 5. he ●larly prayeth against it, saying, Take from me the way of lying, and gra●●t me graciously thy truth. Where we see, that as the mail of God showeth his love to the truth, so he showeth his hatred to lies. Neither must we understand here, that which he calleth the way of lying, for a breach of any particular commandment, but for a general breach of the whole law of God, & for a thing opposite to the truth of God's word: so also is it to be understood, when the Spirit of God calleth Satan, the father of lies, that is, of feigned and forged doctrine, both in religion and life, as also God is said to be the Father of all truth. Now it is manifest, I need not, as I think, to show this out of the Law, nor by the Prophets, nor by the example of godly Kings, how it is by precept commanded, and by practice used: only we will show a few places in stead of many, Deut. 7. vers. 1. 2. 3. 4. 5. 6. Deut. Natural love must give place to heavenly love. 13. 6. 7. Zach. 13. 3. Where we may see, that natural love shall give place to heavenly love; the second table must give place to the first; and the love of man to the love of God. Psal. 16. 4 the Prophet professeth, that he will not once make mention of their names within his lips. For examples we may see revel. 2. 6. how acceptable it was in the sight of the Lord, that the Church of Ephesus hated the heresy of the Nicolaitans: and revel. 3. 15. the Spirit of God reproveth the Laodiceans, because they were neither hot nor cold. So grievous a thing is it in the eyes of the Lord, when the world will rather take up false religion, than zealously gainsay it. But it may be, that their civil conversation, and outward courtesy, doth much slake our Civil conversation of heretics. hatred against their superstition and heresies. But what? is this such a thing to blear our eyes? hath not the like kind of life been pretended in the Pope, in the Turk, and in other kind of heretics? But we must know, that we are espoused unto jesus Christ, and that two manner of ways: first, by pure means; then by single and pure hearts rightly using those means, by whose Gospel preached seeing we through him are washed and purified, to be presented a bride blameless before God, shall we think that presumptuous sin shall prevail against us? It may be we shall fail in some particular things, but it shall not break the whole course of our life: we may sin of humane frailty, but we shall not sin of devilish hypocrisy; Presumptuous, sins. temptations may give us a foil, but they shall not finally overcome us; sin may dwell in us, but it shall not reign over us. Now when a man will be overwise and over righteous, not contenting himself with those ways, which the Lord in his word hath set down, he cannot be sound, because his religion being corrupt, his life cannot be uncorrupt. Religion corrupt, life cannot be uncorrupt. On the contrary, if we find our sins to be covered in Christ, that our ignorance is enlightened by his wisdom, our guilty lives justified by his righteousness, our unclean affections sanctified by his holiness, and our miserable and unstaid spirits stayed upon the hope of his redemption, we may boldly say sin shall not reign, and over master us, seeing God hath justified us, who will come and lay any thing to our charge? Wherefore seeing we are purified by faith, and our faith is grounded on God's word, and seeing all their civil behaviour is hidden under hypocrisy, covered with self-love, and Popish superstition described. stuffed with vainglory, we may boldly say they are but hypocrites deceiving us with the histrionical vizard of civil righteousness. Furthermore, if we shall compare the estate of the Church of God, with the condition of the malignant Synagogue, we shall see them as far differing, as the light and darkness, as the shadow and the body, as God and Be●iall. As to point out one estate, namely in affliction, we shall find in them neither faith, nor constancy, but hypocrisy, and perjury; no The true religious and irreligious discerned in temptations and afflictions. wisdom of the Spirit to descend themselves, but dissembling to hide themselves; no heavenly joy, in their suffering no patience of mind, but miserable murmurings, & blockish unsensibleness, no long sufferings, nor heroical spirits when they shall boil in cauldrons, as some good Christians have done; all which notwithstanding we shall find in Christ his Church, wherein they that suffer are persecuted for the testimony of a true faith; their faith is unremovable on the word of God, their constancy in persevering wonderful, their wisdom in answering abounding with courage and humility; their joy through hope, and as it were a present enjoying of the life looked for unspeakable, their patience unminishable, which thing whilst the wicked Church goeth about to follow, it is like an Ape Simile. imitating a man, and may be compared to the Ass, which would be like a Lion. For da●e heretics avouch their sects, as the true Church profess Christ and his Gospel? will they not lie and dissemble, when Christians speak their conscience? will they not rail, Heretics discovered by the cross. when God's children speak humbly, and constantly? do they not die either like ravening dogs, or else become like blocks and stocks? so that Satan seemeth even to have possessed them wholly. Let us see then if the malignant Synagogue doth not so far differ from the true Church as an Ape from a man, or an Ass from the Lion. Again, if we look on them in prosperity, they are nothing like unto us, the Papists curse us, we in holiness of the Spirit do pray for them: their Church the more it flourisheth before man, the more abominable it is in the sight of God: our Church is all glorious within, and is the beloved spouse of Christ: finally, they are devils in m●ns shape; for even profane Christians and Protestants dare not but in great secrecy blaspheme the name of God, profane his Sabbaths, defile their bodies with adulteries; yet these men will not stick to do these things openly; when light and darkness with them are so confounded, when ignorance is simplicity, when evil and good are shuffled together, what constancy can be looked for among men? They be bleared with the vizard of civil honesty, which notwithstanding A shame to Protestants to suffer Papists to be more righteous than they be. Papists may not be spared for their civil honesty. Simile. The 2. argument of our true love to God, love to the word. is to our shame, in that they can do so great things for vainglory, and to get credit to their sect, when we cannot do half so much for God's glory, and to maintain his word. But if we will be politic to spare with Saul (evil men) the Lord in his wrath will make us persecute good men (for Saul not punishing Agag, did afterward persecute David:) wherefore our righteous souls must be grieved with the iniquities of our times, and we must show our zeal in religion by a hatred of lies, howsoever they be cloaked with the histrionical vizard of civil honesty. For as it is dangerous to adventure ourselves to be ●ainted with the gross air of the pestilence: so must we care and make conscience, to keep ourselves from all contagion of perilous untruths. The second reason as we said, is the circumstance of the time, both in that his own person was contemned, as port. 14. 6. The wicked have laid a snare for me, but I swerved not from thy precepts. As also in that the word of God was so slenderly regarded and almost brought unto utter contempt, as in port. 16. vers. 6. It is time for thee Lord to work, for they have destroyed thy law. For the first how wonderfully doth it commend his love to the word, that when they made fair proffers, no gain could get him; when they began to threaten him, no terror could dismay him; when they circumvented him with preferments, no pleasure could prevail with him, no promise could win him? For the second, they oppressed him with injuries, they undermined him with benefits, they supplanted him with politic slanders, and set fair faces on their vile causes, and yet none of these did so prevail, that either their violence could enforce him, nor their liberality allure him, nor their policies and subtle cavilling beguile him one whit, to be drawn from the true worship of God, which was an infallible token, that unfeignedly he loved the law. O singular trial, that when the law elsewhere had no entertainment, yet he did defend it though he was so highly contemned. Experience doth teach us, that the more godliness is oppressed, the less it is regarded, and that not of the ungodly and wicked ones only, but even of the very children of God, aswell by calling, as by election. David Psal. 73. saith of himself, that he fretted to see the prosperity of the wicked: job, jeremy, Ab●uck in times past, and many of the Saints of God in our times are greatly troubled and grieved, to see how it goeth with the wicked, and fareth with the godly. This then is a sure token of his love to God's word, even then to esteem it, when of the times it was hated: neither is this any true trial or argument of the love of God's word, to favour it whilst others do favour it, but when all formal liking of it beginneth to decay, then in truth and constancy to profess it, argueth true and constant love of it. And it must not be strange unto us, that the Church is often vexed with wicked heresies, because it is the infinite justice of God, when men with fear and love, do not obey the truth in a good conscience, whereby they diminish the glorious credit of the children of God, to give them over to some horrible heresy. At what time we may see both the grace of God in giving strength to his to believe even in the midst of heresies, as also the faith of his children even then to be constant when others revolt from the truth. As to continue in our former example of David. First he was taunted, when it was said, who is this man? is it not the son of Ishai? Then being betrothed and contracted to the eldest daughter of Saul, he was deluded and deprived of her. Afterward Saul provoked him with open violence, how beit still he persevered in the love of God's truth. To apply this to ourselves, if a man now a days ●e called a precisian, or termed by the name of a Puritan, & that some worldlings thus reason with him: What will you become Application. a Precisian? will you give over and forsake your friends? and commit yourself to their 1 company, who are not able to prefer, pleasure, nor profit you? will you now enter so hard a life? and suffer so odious a name? Doth it not come to pass, that this first blast bloweth us away? Other some can be content to give their names to God, but when they can take 2 no course to get living and preferment, than they begin to shrink. These men making godliness a gain, will so long worship God, as they may get profit by it. But we must neither let contempt abash us, nonbenefits allure us, and when all law is against us, and of all we shall be trodden under foot, when we shall be compassed with so many evils that these temptations will come upon us, it is better for you to give over, than thus to run on, and to put yourself in danger: that which hath been in you, was but a melancholic humour, if you give place to such affections, you may hurt yourself: when all these things shall meet with us, we must show our love by resisting them and cleaving to God's law. If we be not jeroboams, yet we may be Rehoboams'; jeroboam he set up Calves; R●●o●o●● a jeroboam & Rehoboan how like one another. while determined to keep the laws of the Lord, but afterward he fell to 〈◊〉 exercise. This now is a singular trial of his love, who saith of himself for our instruction, I have been had in derision, and the bands of the wicked have robbed m●●e, etc. They have foraged lies and laid snares for me, yet do I not forsake thy law. So that no injuries could weary him, no contempt discourage him, no benefits allure him, no subtle dangers make him to quail in despair: his faith was so sound in God's word, and his love so pure in an whole heart. One thing we have omitted in the former reason which here must not be left out. If we be espoused to Christ in the Gospel, we are assured that he will keep us from falling, or if we fall he will save us from lying in our sins. But leaving this, let us come to the third reason, which was the great felicity, which he 3 felt in the word, and the sorrow, which he felt in the contrary. For the first he preferred the The third argument of our love to God. word: 1. Before all profit, as port. 16. 7. I love thy commandments above gold, ye● above fine gold. 2. Before all pleasures, as port. 13. 7. How sweet are thy promises to my mouth? yea more than honey unto my mouth. 3. Before glory as▪ port. 8. 1. O Lord thou art my portion, I have determined to keep thy law. And portion 14. 7. Thy testimonies have I taken as my heritage for ever, for they are the joy of my heart. Now, because in a spoil all these things do meet together, God's word yields most profit, pleasure, & glory. . Seeing then we are given to love ourselves▪ and to make 〈◊〉 a gain, or rather love the word for gain, pleasure, and vain glory, we shall see how great a thing it is, to love the word for it own sake, that is, because it is the word of God▪ But many will urge the use of lawful things and say, Why may I not eat this mea●e? may I not wear this fashion? may I not put on such apparel? they be lawful the●● natures▪ I answer, that Note this of liberty. they be indeed lawful in themselves, and while the●●● are nakedly considered, and as they are unclothed of other circumstances; yet we are to a 〈◊〉 〈◊〉, with meditating on things convenient, lest we turn the liberty of the Spirit to a 〈◊〉 of the flesh. See here how we love pleasures more than the word. Some are godly so long as they can get gain by their godliness, who quickly can be cold, when they have gotten greater preferment in the Church of God. They forget that which we must remember, that we must grow in zeal, in love, in affection, and indiligence, as we appease in outward things, that we may show ourselves not so much to seek after profit as after a better life, not vain pleasure, but pleasure of the mind, not carnal glory out the hope of God's kingdom. On the other side, we are to see how his afflictions grew, when he saw the neglect or contempt of the law in others: for his eyes failed, his heart was 〈◊〉, his spirit panted, his flesh parched away. Thus, whilst he measured himself by the word how his inward man ebbed and flowed in a delight of the word, his joy increased, and decreased with the estate of the mind, insomuch that he desired for no other end to live, than to feel the comfort of God's promises, and his affections governed by the word of God. For he saith, portion 3. 1. Be beneficial unto thy servant, that I may live and keep thy word. Wherein he agreeth with a saying of Paul, Galath. 2. 20. I live, yet not I now, but Christ liveth in me. But I fear that I The natural man counts all spiritual things as paradoxes. 1. Cor. 2. 14. speak mysteries and paradoxes unto a great many▪ who yet are but natural men, and may learn these things of simple men in the country. Well let us learn if we cannot bring forth 100 fold, yet let us bring forth 60 fold; if not so much yet at the least 30 fold; unless we be either stony ground, who for want of root, in time of tribulation and persecution will be offended; or as the thorny ground, being choked with worldly cares; or as trampled ground, which is trodden of all men. And here is one thing to be noted more notable, that is, he was not grieved for himself alone, but even for others, which made no conscience of God's word, was he grievously vexed and tormented, as portio 7. 5. Fear is come To lament the want of others upon me for the wicked, which forsake thy law. And portio 17. 8. Mine eyes gush out with rivers of water, because they keep not thy law. And in portio 18. 3. My zeal hath even consumed me, because mine enemies have forgotten thy words. He was not only grieved for his own incredulity, but for the incredulity of others; he lamented not only his own wants; but also the wants of others; his glory was then chiefest, when the word was glorified; his grief, when the word sustained wrong, did most abound. Like zeal was in Paul, who cared not for his own bonds, so the word of God might be free: neither did he care how much he did suffer for the Gospel's sake, which he preached, so others might thereby ●e confirmed. Now if we shall lay this with due examination of our own hearts to our several lives, Application. Many grieve for their own sins, which are not grieved for the sins of others. we shall see many grieved for their own sins, which are not grieved for the sins of others. But if we could be grieved both for ourselves and for others, it were an infallible token, that we sought not ourselves, but God's word▪ Many likewise are comforted, when they find God's glory set forth in themselves, who cannot so praise God when they see it in others. Many indeed (as Io● witnesseth) can declare eloquently against the sins of others, yet we see few weep and lame it for them, as he did▪ But above all▪ notable is that place of the Spirit of God to stir us ●●● to this practice, which is Ezech. 9 where a man is mentioned with a writer's inkhorn by his side, which is sent of the Lord to go through the midst of jerusalem, and to save from the destroying and revenging Angel (which was to come) all them that mourned and cried for the abominations, which were done in the city. In which place▪ by marking the children of God unto salvation, is showed the manner of them, to w●●▪ to mourn, and cry out against the wickedness of the people, which they see committed against God's glory. Paul (1. Cor. 5.) showeth the Corinthians, that they had rejected & despised the incestuous person, but he also telleth them, that they had not mourned for him: the effect where of is set down 2. Cor. 7. where the Apostle rejoiceth, that he had wrought in them a godly sorrow, not to be repent of. We must therefore learn to lament the sins of them; with whom we live, and specially of them over whom we have charge▪ lest in not so doing we be made guilty of the sins of others. Let us then away with that carnal emulation in the graces of another, and let us learn to give God the praise of his gifts in others, as though they were bestowed on ourselves. But alas, our corruption is great here in▪ and is well set down (in Luke) in the elder brother, who repined at the receiving of his younger brother into his father's favour. Now to draw to the fourth and last reason, which concerneth the means used of the The fourth argument of our love to the word. Prophet they were these; conference, prayer, praise or thanksgiving, and a vowing of his obedience to the Lord, whereof I will speak in order, and of the first: first, I am (saith he, port▪ 8▪ 7.) a companion of all them that fear thee, and keep thy precepts. And port. 10. 7. L●● such ●● fear thee▪ turn unto me, and they that know thy testimonies, that I may both * *▪ Cor▪ 1▪ 3▪ 4▪ Rome▪ 1▪ 1●▪ How sweet and comfortable the 〈◊〉 is of God's children. impart my feelings and comforts unto others, and that they may strengthen me with their gifts: such was his humility▪ that notwithstanding his high calling, he desired even to profit by others. In natural things experience doth teach us, that young men cannot satisfy themselves with a private use of their exercise, but if any one have invented a pleasant conceit, he cannot be quiet until he have joined himself with others therein: such is their love to their carnal devices. Which thing if it be so usual in earthly things, how much more is it requisite in heavenly things? Many will study for a trade and method by themselves, whereof none shall be partakers, but they will still be the fathers of it: but it was not so in David▪ but whatsoever he had, he would teach it others, and whatsoever good thing he Conference and admonition. Rome▪ 1▪ 12. 13▪ Heb 3▪ 12. ●● jud. ver. 22▪ 23. heard▪ he would learn it. He had not this spirit, to say, Tush, I have enough, I know many things, I need not to confer. Paul thanketh the Romans, and protesteth himself a debtor unto them, for their communicating of spiritual things unto him. Wherefore let us exhortione another, where one another, admonish one another, and watch one over another for good▪ and suffer ourselves to be exhorted to perseverance, to be whetted for our duties, and to be admonished of our infirmities, and let us be grieved that we have made so little exchange of our talents, to bring so small increase to the Lord. The second mean is prayer: wherefore he said so often, portion 5. 2. Teach me, O Lord, the 2 way of thy statutes▪ etc. & portion 9▪ 2. Teach me good judgement and knowledge. Where sometime Prayer. he delireth to have his judgement enlightened; and sometimes his affections cleared. Well, was he one that was wiser than Gad and Nathan, and yet had this affection to grow in the knowledge of wisdom, and shall not we be ashamed, if we pray not? He felt this joy & delight of the word by measure in him, he felt sometimes a clean heart, sometimes Note. an hard heart▪ sometimes unspeakable joy of mind, sometimes exceeding dullness of mind, sometime he seemed to have enjoyed the comforts of Angels, sometimes no comfort at all▪ So let us think ourselves to be as between light and darkness, clouds and brightness, sometimes having patience, and sometimes murmuring, sometime purposing to do good, sometime fainting in bringing them to pass. Concerning thanksgiving, which was another of his exercises, it is said, port. 21. 4. Seven 3 times a day do I praise thee, because of thy righteous judgements. Where he showeth, that he Thanksgiving. used this kind of worship often; which thing with us is far contrary, because we pray more than we give thanks▪ The reason is, we are given in greater measure to feel our wants, which provoketh us to prayer, than to see God's benefits received, which might move us to thanksgiving▪ The next means, by order the fourth, which the man of God useth, is here by name set down, meditation. But some will say; How cometh it to pass, that among so many and Meditation. sundry means no mention is made of hearing and reading the word of God? We answer, that this is a Psalm of experience, and not of knowledge. And he that seeketh for The 119▪ Ps. i●a Psalm. of experience. knowledge here will want method: but we must travail with the Prophet to find the truth so applied to our hearts, as we may show as well our infirmities, as our excellent graces. Again, because hearing is the sense of discipline, and many will attend on reading and hearing, which will not bestow time to confer, to pray, to give thanks, to meditate, or vow their obedience to the Lord, he comprehendeth the one in setting down the use of the other. For if in our reading and hearing for want of meditation we do not profit, we are as coloured in the Sun: wherefore we must admonish, and ●ee admonished; we must pray, and provoke to pray; we must meditate and often think o● those things which we have heard or read. Indeed knowledge, reading, and hearing are sweet even to a natural man: ●ut to More attend hearing and reading, than conference & meditation. confer, to be admonished, to pray, to give thanks, be things hard and difficult. It may be that some can pray to serve the times, because of the law which constrained them: but how many shall we find that do it privately, in truth, and voluntarily? Some read, and they rest in the general rules, not making any use of it to themselves, and so learn that which is another man's, not appropriating it to themselves for want of meditation. Whereof it cometh to pass, that we see many make a learned sermon in general precepts, who when they come to particulars, to comfort those that lie sick, or to raise up them that are tempted, for want of practice in themselves can say nothing. The very Heathen A Christians life is the meditation of the law of God, etc. could grant, and you know who speak it, that a m●●s life was a cogitation of death. But because we can meditate of death, for that we join with it the hope of immortality, I say, that a Christian man's life m●y well besaide to be a meditation of the law of God▪ and how he shall stand before God's judgement seat. Which meditation in this man of God showeth, that even from the heart he loveth the law of God. If we examine ourselves, we shall find our tongues to cleave to our teeth, and to the roof of our mouths▪ whereby we see, that we Affections dead. cannot say this with the prophet, that from the abundance of the heart our mouth speaketh For we find by practice, that we hear, read, and sing so coldly, as we show, that our affections are almost dead within us. There followeth in the end of the verse, continually. We know by proof of daily experience, that whatsoever we love, of that we continually think. And in that this quality or Meditation must be con●●●●●d. Psal. 1. 2. circumstance is joined with meditation we are taught, that though we must read, hear, confer, pray, and give thanks often, yet we must meditate continually. For as it is absurd to say, that a man should be continually reading, or conferring; so we must know, that it is requisite in all these things to examine ourselves by meditation, whether we read profitably, confer effectually, or pray understandingly. That we now have this continual meditation, we must pray that we may have a love to the word. Love indeed were of itself eloquent enough, if we had it in any good measure; Meditation must 〈◊〉 or on the word. but to stir up this love, we must use many reasons about the nature of the word, how it is mystical, pure, and eternal; which when we see in truth, we shall love the word. Where he saith, in it is my meditation, we must understand, that it was no roving meditation, but that it was circumscribed within the compass of the law of God. Now to our profit, let us learn to meditate according to the law of the Lord, and so, as under the generals we may touch the particulars, to make the use of them in ourselves. Thus we have seen the cause of this effect, to be love. For as the rich men of this world meditate of gathering goods, natural lovers of their love, and ambitious men of their preferments; so the man of God having no greater riches, pleasure nor glory, than in the word, maketh it his whole delight and study. For where we love, thither love doth easily draw our affections with it. We have heard why mention is made only of meditation, namely, because it is the life We will always think & meditate of the things we love. of all the other means, and maketh them more fruitful; and why his meditation was married to the law, even because it excludeth all vain collections, which proceed of general knowledge. Besides, therefore is meditation named, because it most agreeth with the nature of love. For though we cannot always be reading, hearing, or talking of those things which we ●●●●, we may always think and meditate of them. Now what is the cause, that 〈◊〉 〈◊〉 is preached, and ●o little is practised, but because we use so little conference, prayer▪ and meditation? The remedy hereof is, to know what a sin this is, and that among all 〈◊〉 in the day of trouble, none so great to torment our consciences, as that we have tested in a general 〈◊〉, and ●●●●ng of the word, without applying of it to our several practices by meditation. He hath showed now his love: in the verses following he setteth down the fruit of his love. For as he showed, that the word of God is of such nature, that above all other things i● is eternal: so also he showeth, that the effects thereof are eternal. And whereas men desire nothing more, than that wisdom whereby they may excel their enemies in policy, their teachers in doctrine, and the aged in counsel, he declareth that he made this choice, to set his love on God's word, which performeth all these things. As love then is the mother that breedeth meditation, and meditation is the nurse to cherish this love: so here, because the argument of the effect doth most with men prevail, he showeth the mighty power and operation of the word of God. What is the reason why men do not r●st and stay themselves wholly on God's law? Surely, because they are not persuaded, that there is such excellent wisdom in the same. We see then, that we must learn for the generals, to be wise in sobriety, and according to the word of God, knowing that the Scriptures are sufficient to touch, to improve, and correct, and to instruct i● righteousness, that the man of ●●●● may be absolute, being made perfect unto all good works, 2. Tim. 3. The Wiseman counseleth us, Eecles. 7. 18. that we should not ●●● just evermuch, ●● make ourselves overwise, lest web: 〈◊〉. Where he showeth, that this is the way to bring blockishness, to make ourselves wiser than God, and to devil to become more just than the word prescribeth us. What is the cause why so many are so foolish in their death, when they have overreached themselves, as Achitophel, Surely because the Lord doth inaquate them, whilst they would be wiser than the Lord, so that their wisdom is 〈◊〉 into childishness, and their policy cometh to nothing. What is the cause that we are no more occupied Wherefore so many neglect the word. in the reading and hearing of the word? Doubtless because it is a base and simple thing in our iudgemen●● and containeth not so high mysteries in it, as the Prophet here setteth down by proof in his own person. Neither must we think, that as it were with a trumpet he doth here blow and sound forth his own praise, but rather by his example is desirous to stir others up. Verse 98. By thy commandments thou hast made me wiser than mine enemies: for they are ●uer with me. THe first of the particular effects, is contained in these words: By thy commandments thou hast made me wiser than mine enemies. We see how men now adays strain their wits to match their enemies in policies & devices, but few think on this sound means, whereby we shall surely prevail against them. Now if it be so that whatsoever is written, is written for our instruction and comfort, in making mention of the means, the Prophet of the Lord doth teach us, that it was no extraordinary work of the Lord proper to him, but a means appointed of God for us all to follow. Whereby he teacheth us, that God will bless us to attain to the like wisdom, if we will endeavour to use the like means. To apply this to our profit, we must gather the particular out of the general doctrine Application. on this manner: whosoever shall have the commandments of God ever with him, he shall be wiser than his enemies, than his teachers, than the ancient: but David did so, or we do so: therefore David and we shall find this wisdom. But some man will say, Experience teacheth us a clean contrary doctrine, that God's children are not so wise in Objection. Answer. their light, as the children of this world are in their generation. I answer: That it is true, experience proveth, and our Saviour Christ teacheth, but this I add, that the experience cometh from our small sight of the word, and not for any want of the word itself, when God's children have it on their side. And our Saviour Christ his speech tendeth rather to show what it is, through our corruption, than what it ought to be; so that justly he useth it to our shame. Indeed civil wisdom which choketh in them all temptations, Carnal security. with worldly delights, having the devil to be their school master, doth work in them a contentation of mind, while for a season, they smother, as they think, the judgements of God breathing upon them. And because on the contrary, the spirits of God's children are occupied in heavenly things, yet often the flesh so laboureth against the spirit, that whilst they would be wiser than the Lord, or would use any indirect means against their enemies, or in using good means, fail in prayer, or, in not staying themselves on God's providence, and appointed time of deliverance, it cometh to pass that they are overcome. * How enemies are overcome. But whilst they renounce themselves, and their own wisdom, and crave counsel of God in his word, and the direction of his Spirit by prayer, whilst they use good means in a good cause, and keeping a good conscience, wait on the hand of the Lord, they shall be sure to have the overthrow of their enemies. Proof doth teach us that a silly soul in the Country, which walketh in the ways of the Lord, will soon discover the shifting policies of a worldly learned man, brought up in the University; because the wrath of the Lord hangeth over the one, and his merciful spirit watcheth over the other: But so long as we will shoot with Satan in his own bow, and repel policy with policy, what Not! to shoot with the devil in his own bow. folly shall be found in us? though we can howl loftily with the wolf, and deal cunningly with the Grecians, when as the Lord will never suffer a good cause to be maintained by evil means? Some of us seek the word, but in seeking it we rest in our own good meaning, not humbling ourselves before the Lord; but our wisdom herein must come from the spirit. For we can no more by the eye of reason, see the light of the word, than Owlets look upon the bright Sun. Wherefore the Lord will have us in all controversies with our adversaries, to depend on him, and to know, that the cause must not depend on our own shoulders, then must we by faith in the bloodshedding of Christ, believe that our sins, neither new nor old, shall hinder the helping hand of the Lord. We must trust on God's providence and promises, and stay ourselves by prayer on his wisdom, if we look to be wiser than our adversaries. An excellent example hereof we have to prove, that secret sins not repent of, may Secret sins not repent of. hinder the Lords dealing with us against our enemies. We read that after that filthy incest mentioned in judg. 17. which made the Levite (whose wife was abused) to cut her in twelve pieces, and send her through all the parts of Israel; there was war between the Beniamites and Israel, and the Beniamites being but few in number, and maintaining an evil cause, in two battles overcame the Israelites, until at length they humbled themselves with prayer and fasting, and repent of that evil which was amongst them: so that in the third assault, the Lord gave his people strength mightily to prevail against their enemies. So we may have a good cause, and use good means, and yet for want of reconciling ourselves to God for some sin new or old, we may suffer the overthrow. If then our cause be Note. good, we must use good means, faith in Christ, trust in his providence, and staying ourselves on his wisdom. Do we not see by experience, how the Martyrs of God humbling How to prosper in a good cause. themselves on this manner, prevailed in mighty power against their accusers? Deut. 4. Moses showeth, that the enemies of God were driven to confess, that only God's people were wise, even because God gave them good laws. This was it that made joseph wiser than his brethren, Moses wiser than the Egyptians, and Daniel than all the Magicians of Babylon, and David than all his politic enemies. Mark (I pray you) all figurative, hyperbolical and dark speeches, the Metaphors and Parables, which are in the word of God, and you shall find, that they were learned people to whom the books were written, and had attained that measure of wisdom and knowledge, which in our time none can understand, but they which are brought up in learning: which thing we may also observe in them, of whom the Histories of the book of God are written, and yet who were more blockish than the jews, after they had transgressed so obstinately the law of the Lord? But shall we understand this, as though the children of God were in every particular How far the faithful are said to be wise. action wiser than the wicked ones? No, but only in those things, and then, wherein and when they used this wisdom of the Spirit, and gave themselves and their causes to be governed according to God's word. Look on David, who though he was wise, so long as he kept a good conscience, yet hearkening to policy, and not willing to stay himself on the simplicity of God's word, how suddenly was he overcome, and yielded so far, that he dissembled even to fight against God's enemies? Whiles he was in his fetching policies, did not the Lord send enemies the instruments of destruction to his wife and children? Whilst he would rest on God he was wise, but when he would number his people, he was confounded. What did his policy in adultery prevail, to disguise in such sort Vria●, to make him drunken, to set him in the forefront of the battle, was he not much foiled? Solomon, who whilst he walked before the Lord, was wiser than his father David, when he gave himself to many wives, and began to be secure, and to run into gross Idolatry, was greatly displeasing in the sight of the Lord. jehosaphat so long as he obeyed the Lord, jehosaphat punished in his posterity. was feared, but when in policy he joined himself in affinity to a wicked King, he was almost confounded, and surely had been punished, had he not in repentance turned, and humbled himself before the Lord, whose policy also in joining his ships with the ships of Ahaziah, was afterward punished in his posterity. Vers. 99 I have had more understanding than my teachers, for thy testimonies are my meditation. IN the second particular effect, the Prophet saith, he did excel his teachers, which he doth not to brag or boast of himself, but commending the free graces of God, he stirreth up himself to make other men not only to content themselves, with a care of hearing the word, but also to make conscience of meditation. This then is le●t of the Spirit of God for our comfort, in that we may find the like fruit, using by prayer the like means; so that if we bring not forth an hundredth fold, yet threescore, or at the least thirty fold, according to God's wisdom. True it is, that the scholar often becometh better learned than the teacher, which is a singular blessing of God, that the learned man should ascribe nothing to himself, and to give God the glory, he enlighteneth where he thinketh meet, and increaseth when he seeth it good. Now we may see this by experience even in heathen men. Aristotle was wiser than his Master Plato, in whom this blessing of God appeared, in that they joined study and meditation with their learning. In Law & Physic they are most frequented, who with much reading have used much musing and practising. None either in peace or war Meditation. have ever governed excellently, but they were great musers, and did often sequester themselves from company, then more freely to attend on meditation. This doctrine shall be taught in a contrary thing. We know there is a special kind of musing, whereby Satan doth often teach and communicate things to many in greater measure, than they can receive by all the books in the world; so also there is a special meditating, whereby the spirit of God communicateth to us more heavenly things than either we hear or read. As when Satan will polish a man's wit to any evil, he will have him to wait on him: so God would have us to fill our judgements in the particular meditation of things heard, to see how all circumstances hold and fail. This is then the wit which experience confirmeth, that when we are taught any thing, which by reason is conceived, we can add, if this be true, then that is false; if it holdeth in the lesser, than it holdeth in the greater. On this sort Note. let any man hear with meditation, he shall find something by the general rule heard: having the Spirit of God for his teacher, which the Preacher had not, or saw not, or seeing expressed not. Do they then most profit, who after hearing do meditate, and see more by the ministery of the Spirit, than by the ministery of the Pastor? Let us mark it then, by the blessing of God upon it, and let us note the contrary by God's curse upon it. What is the cause that there is so little profit by the ordinary ministery of the word, and so great fruits arise, where it is more seldom used; but because meditation is the life of learning, and the death of things conceived is the want of musing? Man's mind is infinite, which nothing can satisfy but God or the devil; and continually The ●inde of man. rolleth either in good or ill. In that he addeth, thy testimonies are my meditation, we must note, that to have a sound meditation, we must be circumscribed within the limits of the word, otherwise it will be erroneous; but being joined with knowledge, it refineth our knowledge, and teacheth the use of it. If Philosophers saw that a man's life was a meditation of death, whereby as they abstained from many pleasures, they became nevertheless very vainglorious, yet could they not attain to any sound comfort, because they were destitute of the hope of a better life. But God's children meditating on the last judgement day make a conscience of many things past, pair away many present corruptions, and sigh for the remembering of their poisoned temptations to come. How godly people have excelled their teachers, it needeth not long proof out of the Scriptures. Moses excelled all the learned men in Egypt, Daniel surpassed all the Magicians in Babylon, scholars wiser than their teacher. Paul excelled his teacher Gamaliel, because though the Egyptians were learned, and the Babylonians profound; yet Moses and Daniel refined their knowledge (human) with the study of God's word. And Paul being brought up in the doctrine of the jews under Gamaliel, after he came to meditate on the Gospel of Christ, excelled not only his teachers, but overreached all other of the Apostles, in heavenly knowledge. We may then blush at the great knowledge in times past, but herein we may be comforted, because they as they were wise, were also wicked: but we may be as wise using their means, and more godly meditating on the word, which cutteth off all errors in doctrine, and corruptions of life. Again, Elie brought up Samuel, who proved wiser than Elie by his continual meditation. Solomon excelled David by study and prayer, until he forgetting himself, gave himself to women. Paul was taught of Ananias the principles of religion, but he excelled him as far in the learning of the Spirit, as he surpassed Gamaliel in the doctrine of the jews. Let us mark then the blessings of spiritual meditations, which make us fit in wisdom to admonish, and in the spirit of consolation to comfort. For in my judgement, their wisdom which depend on general rules, is in their books, and must be fetched from their teachers; but meditations may well be called a ready mother of knowledge, and a nursing mother of wisdom. If men then will whet their wits, and help their memories, they must use meditation, because when God's word hath taught us, we shall never need to consult with our book, nor take advice of our teacher. Vers. 100 I understood more than the ancient, because I kept thy precepts. IT followeth: I understood more than the ancient, etc. As we have heard of the glorious effects of the word in this man of God, how he excelled his foes in policy, and his teachers in wisdom: so now he showeth, how he went before his elders in prudence and understanding. He was wiser than his enemies. Why? because in all his attempts, deliberated not with flesh and blood, but asked counsel of the Lord, by the word and by prayer. He excelled his teachers in good learning: wherefore? because he contented not himself Note. to stay on the naked rules by them delivered, but further laboured with his conscience, to make the use of them profitable to himself. He overreached his ancients: Why? because he ever had a special care to keep a true faith, and a good conscience, whereof many had made shipwreck. Whereof then cometh it to pass, that the scholar is often better than his master? cometh it not from hence, because the Lord worketh according to his will, and bestoweth like effects where like means are used, blesseth and curseth, depresseth and raiseth up, according to the using, and not using of necessary means? By meditation the judgement of the godly is refined, by musing the wicked grow by high degrees The devil helps the wicked in their meditations. to the mystery of iniquity. For as they be much given to this kind of occupying their minds: so Satan doth most thereby convey himself into them, putting such platforms and devices into their head, that otherwise were wonderful to come into a mortal man's mind. So then they, that do not rest in hearing and reading, but endeavour by meditation to find and draw out an use of it in themselves, wonderfully do profit, and mightily excel others. Let us not rest in our oversights, but stir up and provoke our affections to take a new view of those things which we have heard, whereby we may gather more unto ourselves, than that which we have heard. And why? Man is a creature reasonable, and by the light of nature can thus reason with himself; if this be true, than the contrary is false; if it holdeth in the greater, than it holdeth in the lesser. If this good thing hath good effects, then though contrary evil hath ill issues. See how knowledge by meditation doth increase. Again, because every member of Christ is anointed with knowledge, according to that measure which the Spirit worketh, as well the hearer as the speaker may profit by using the means. For by meditation the judgement is refined, the wit helped, the memory strengthened, and stirreth up affections, as thus: Is this good? I will do it: Is this the obedience rewarded? I will obey it: Is this forbidden? I will avoid it: Is this threatened with so fearful judgements? I quake and tremble to think of it. By the help of this, many will speak on a sudden, because they speak out of the experience of their own consciences, when the learning of others is in their teacher's head, or else in their book. It is then the righteous judgement of God, that we are so unapt to practise, wanting dexterity of wit, bereaved of sound judgement, besides many other punishments, due to the contempt of God's word, when our own conscience shall accuse us, saying: This good thou mightest have had, this comfort thou mightest have enjoyed, hadst thou meditated on the word. There remaineth the third effect, which is in these words, I am wiser than the ancient, etc. Oh notable wisdom! that made him wiser than grey hairs, which are of longer experience. He doth not compare himself with dotish old men, but the wise Ancients, in whom though not the quickness of wit, yet the pith and marrow of knowledge remaineth. Neither doth he speak this so much to praise himself, as to stir up others. If then we shall see a comely old man, speaking law on the bench, and desire to hear some wise experience, the man of God here telleth us the way, how before those times we may attain unto it. And through the blessing of God on those means, the graces of God shall be greater in young years, if we labour for knowledge, and with knowledge join conscience, and with conscience practise. For the high way to knowledge is to meditate with our knowledge, and to tremble in our hearts, at the majesty of the word, not ceasing to labour with ourselves, until by musing we have felt some comfort. Here of it proveth, that they which have heard the word of God but a year, have more profited than they which have heard it six years. For unto him that hath, more shall be given, and from him that hath not, even that which he hath shall be taken from him. If we observe it, we shall find profane Protestants, who now have seen three Governments, which both are ignorant in knowledge, Carnal Protestants. and have gotten many placards and curtains for their gross sins. This may teach us to see into God's judgement, who punisheth so severely the decay of faith; as also the mercy of God towards them, that lay up in their hearts, the meditation; and in their lives, the practice of that which they have heard. I see no more fearful * Fearful tokens of public calamities. Most read, not the wisest men. tokens of the desolations of our times, than that men promising whole worlds unto themselves, seek so much for themselves, that they neither desire God's glory, nor the Church's profit. A man may talk with a great Reader, and there be some good things in him, but talk with an exercised mind, and you shall find in him far greater, and more excellent wisdom. Why do not the old Protestants grow in knowledge, as they grow in age? but because they do not use to meditate. Many men seemed to have good gifts, great knowledge and dexterity of wit, who now are destitute and barren of all these heavenly graces. What is the cause? surely the want of faith, and of a good conscience, doth make us fail Want of faith and of a good conscience, make many barren in good things. Youth spent in vanity, commonly ends oldage in profaneness. in many good things: or else the cause may be some secret sin not repent of, why there is such store of ill, and such barrenness of good things. So that the Lord striketh many with such folly, that they which sometimes tasted of the good graces of God, are now become dull heads. Another reason, why old men do not grow in knowledge, is, because the more they have, the more they do desire. Many are so vain and light, that a man shall assoon bring an hog from his haunt, as them from their delights: so the Lord doth make them end their age and life in wordliness, which spend their lives and youths in vanities. If we see one given to vanity, what say we? Oh, there is a witty young man: if we see one given to wordliness, what say we? Oh, there is a jolly thriving fellow: and thus for want of a sanctified wit, and sight, we remain fools and unthrifts in spiritual things. But it standeth with the righteous judgement of God, that they should be deprived of the understanding of heavenly things, which so greedily turn all their wits to wordliness. On the contrary, where we make conscience to meditate, we grow from a small grain of knowledge to an whole field of understanding. For we see many using their wits to worldliness, die in folly, because the Lord recompenseth the vanity of their youth with ignorance in their age. So it is the mercy of God, to give them comfort of conscience in their death, which have had care of his word in their life. Now, we see, because some men Good death. think so basely of the word of God, how the Prophet hath commended it by the effects, found by experience in himself. Again he showeth, that this was not in him, by any particular prerogative of God's spirit, (although the spirit wrought wonderfully in him) but that it earn by using the m●●●●s of the word. Teaching us that as he was wiser than his enemies, because in all pe●ils ●● asked counsel of the word: wiser than his teachers, in that he rested not in their vniu●●s 〈◊〉▪ but by meditation did appropriate them to himself: and wiser than the An●●●● because he learned as well to line according to the word, as to love it: so we also using Note. ●●● 〈…〉, shall find the like effects, though not in like measure. By which effects we 〈…〉 out these means, we become foolish, dol●●ish and blockish. The word of God 〈…〉 a ●●easure, that if such an holy thing be cast to swine, I do not dou●●● 〈…〉 see our God will execute his heavy vengeance and judgements. Whereof now 〈…〉 it to pass, that w●●●●● young men, die old fools, empty of God's grac●●f 〈…〉 youth were well brought up of their parents, (as johaz under I●hoiada) Old doting and ●arnail Protestants. who also whilst they did look into their former life and repent, spoke very effectually against sin, but in their age, have not so much knowledge as before? but because they continue not in the faith, and in a good conscience. It were better to preach to one that never heard of jesus Christ, than to such an old Protestant, because the one is thankful, the other is unthankful. Tell me O man, I speak unto thy conscience, when thine eye did see into the word, when thine ear did hear it; when thou didst look into thine own conscience, when thou feltest sweetness in God's promises, when thou didst tremble with sear of God's judgements, and didst delight in the ways of the Lord: Oh, how quiet was thy conscience? what comfort didst thou find in thy mind? Oh, how whole an heart was in thee? And on the contrary, when neither God's promises were sweet, nor his judgements fearful, nor his ways pleasant unto thee, oh, how cold was thy zeal? how weak was thy conscience? how feeble was thy heart in good things? We shall see some now adays, and that many, being but private men, speak with greater knowledge and conscience, than a Preacher. Why may a Preacher spend his breath, his strength, and his life in preaching, and so small profiting cometh of it? even because he preached well, and practiseth ill. Wherefore we see here how necessarily, upon the foresaid effects, the Prophet pronounced as followeth. Verse 101. I have refrained my feet from every evil way, that I might keep thy word. SEeing the Lord will put much into their hands, who handle a little well, we must express our knowledge by life, and our profession by practice. If a man would consider, how fearfully the Lord hath made him, how wonderfully he hath redeemed him, with what power he hath converted him, should he spend his youth in vanity, or his age in worldliness, Youth blessed of God. and so become deprived of all God's graces in death? Look into the former times: joseph being but seventeen years old, was wiser than all his brethren: young Samuel was wiser than old Ely: Moses than the Egyptians: David than Saul: Solomon was wiser in his youth, than the grey hairs: Daniel, Azariah, Mishel, wiser than all the Astrologians, Chaldeans, and Magicians: Timothy being but young, was preferred to the evangelistship: Paul wiser than all the Apostles. Behold our age, how mercifully the Lord hath blessed many young men; and why are ancient men now so barren of knowledge? even because they are barren in a good conscience. There was in time past less knowledge, more practice, less science, more conscience, less understanding, more wisdom; but now there is more knowledge, and less practice, To keep the word in a good conscience, brings a man to wisdom. because men labour not to keep the word of God in a good conscience. When we shall see therefore heretics grow wiser than Preachers, Idolaters wiser than true Professors, some young imps of Satan, wiser than old Ancients in the house of God; we must know, they are made so foolish, either because they are not of a good conscience, or lie in some secret sin. Would it not grieve a good 〈◊〉 to labour many Winters and summers, and in the end to find no Harvest? what 〈◊〉 full thing, think you, would it then be to a Minister, after he hath long travailed to ●●●● no fruit? The Lord undoubtedly will punish such fruitless Professors, with hardness of heart, i● they will not hear with care, that care may cause prayer, that prayer may bring forth meditation, and meditation may have in fruit in godliness, and practise in perseverance. In this verse then, the Prophet declareth, that as before he used the right means to godliness, Two special things to attain true godliness. and therewithal had the proof of good effects: so now he had power from God, to resist all lets, hindrances, and encumbrances thereunto. Whereby he teacheth us, that these two things especially make to attain true godliness; the one, to use good means thereto; the other, to avoid carefully all occasions which may hinder us from the same. Neither must we think that all these things can be done presently: for if Rome was not built all in one day, who would think jerusalem should be built in one day? Surely the necessity True godliness, ●ow hardly come by. of this practice is such that unless men make covenants with themselves, and bind themselves as it were in body and soul to avoid occasions of evil, they shall never attain to true godliness. Many will confess, that they ought and will learn the way to holiness of life; but in the mean time, because they will not forsake their evil ways, they fail in their purpose. To the better understanding of the Prophet, we must understand, that evil ways are in two things considered, either as they be evil in their own natures, or as they Evil wa●es, how many ways considered. be evil by circumstance: the first, all men will confess to be avoided, as full, concupiscence, wrath, murder, malice, & such like: and yet the cause why many men are less careful in holy things, is, because they make no conscience to stay evil things, no● to unburden themselves of all worldly delights. But what is the cause that thou canst not overcome wordliness and vanity? thou dost not consider that thy reason is corrupt, and that if thou fightest not against thy corrupt reason, thou canst not avoid corrupt affections. If a man would fight against Ambition, he must not first fight against the thing itself, but against his own Ambition, how every sin n●r reaso●eth Strive against reason. reason leaving him there unto, which on this manner persuades him. If I may attain to such dignity, I shall not become so much subject to others, but others shall submit themselves to me: I shall purchase to myself credit, countenance, and authority, to pleasure my friends, and withstand mine enemies. Thus we see why we cannot over-wrastle the vanities of this life, because we strive not aright. Now likewise, how are we so enabled to forsake our wordliness, even because we do not depend on God's providence. Then the way to fight against covetousness, is to fight against the distrust of God's providene, and want Covetousness, how to overcome it. of belief in the word of God, in that for too much love of this world, and too little love of the word, they do not divide their times, that sometimes they may give themselves to prayer, to reading, to conferring of the word. And how do these men reason with themselves? I shall one day be old, and Age is accompanied with many evils of weakness and impotency: I must not think then to live without misery, unless I live now with some care: I must provide for my wife and children, and not leave them to the broad world; it standeth me therefore in hand, to work, and to take pains, whilst I may. So the pleasure of this temptation, taketh away the sweetness of the meditation of the life after death. Many Anger. strive against anger, and yet the more they strive, the more they fret, because they resist not the beginning of their Anger, which is a secret pride conceived in their minds. For of pride, (saith the holy-Ghost in the book of the Proverbs) cometh contention. Such men have this reason, whereunto they yield; I have deserved well of their hands; I never did them injury, they ought to have esteemed otherwise of me, they have abused me greatly; who therefore can bear such contempt and miuries? Now if we fight in humbleness Corrupt judgement. of mind, against this corrupt reason; we shall fight against our Anger. I suppose a bruit beast is not so ill in his kind, as a man in his corrupt judgement. Then lowliness in taking a fight of our wants in good and heavenly things, is the thing that will humble us. This is that, which will cut our combs, when we think too well of our Humility. selves, when we see too much by our painted sheath, this will make us to pull down our peacocks tail. What maketh young men so loose, and profit so little by all the admonitions, which are used to them, but only their corrupt reason, which on this sort deceiveth their souls: Why, is not this lawful? do I any body harm in so doing? do not all others this as well as I? Well, if they will not bid war against these corrupt imaginations, they shall never prevail against their evil affections. Whereof is it, that the wisest men become whorehunters, and the wisest women often become whores? is it not because the Lord punisheth the pride of reason with filthiness, and whilst they will not fight against corrupt reason, they cannot get the victory over their filthy affection? they will thus reason, I have been thus long married, and have no children, my wife is never quiet, she is a shrew; I will see if I can have children with another, and have quietness abroad. Bid battle then to reason, if you will fight against sin, for judgement being convinced, we may the better encombate with affection. Let us then take heed to those conceits, which are not yet in the bowels of the brain; for then the devil is brought to infect reason, and so draweth near to corrupt affection. All idle thoughts & discourses coming but to the mind, must make us afraid, lest we become corrupted. And let us remember, that we must love the The first motions unto sin must be crucified. jam. 1. 13. Lord, with all our hearts & minds, & that he taketh up to his glory all our cogitations. And therefore though we yield not to lust in affection, we must strike at concupiscence at the first motion, because our thoughts have not been wholly with the Lord: We must destroy the brood, whilst it is in hatching, and wound sin before it have received a perfect shape. For it is better to strive against sin, whilst reason is on our side; than when both reason and affection are conspired against us. Now let us examine ourselves, & every man search his own heart, whether we be grieved for the sudden discourses and glancing imaginations in us, or rather whether they be not sweet unto us. What is the reason why we refuse to sin? is it not because we think thus with ourselves; What shall I do this thing? Shall I commit this fact? It is a beastly thing; it is a dangerous attempt. For there are some which will mislike to have themselves misled with the temptations of murder, of stealing, or adultery, and yet will let pass quietly in them roving imaginations, and idle cogitations. We see in many after their fall repentance cometh: Roving imaginations dangerous. for if in judgement we could before sin prevailed, discern the corruption of reason deceiving and leading captive our affections, as we do after we have sinned, we should not so soon be deluded. For we see it commonly cometh to pass, that we repent us, and mislike ourselves for some foregoing evil: we say, Oh what a fool was I, that could not consider of this? where was my wit? how was I besotted? Convince a natural man of Why so few heretics are converted. his reason, and he will be ashamed of his purpose, but so long as he hath reason on his side, he will not yield an inch. Why cometh it to pass, that there are almost no Heretics converted, and so many profane professors converted? but because the sin of these men is the sin of affection; the sin of the other is the sin of reason and judgement. Peter of whom we read in the Gospel, did not so much sin of affection, as in reason▪ For being put in mind of Christ his afflictions, how he should go up to jerusalem, and suffer many things, and consulting with reason, thought it a very strange thing, and not agreeing to equity, that such a Prophet and mirror of the world, and that he that had done so many good things, and had wrought so many miracles, in that country, never doing any harm to any man, should suffer of such men. Wherefore when as our Saviour Christ saw Peter given so much to natural reason, in that he cried Master save thyself, he checked him saying: Come behind mèe Satan: thou savorest not of things which are of God, but of flesh and blood. Upon which occasion lest the other Disciples also should have presumed, our How to labour against our corrupt reason Saviour Christ gave this general doctrine, that if any would become his Disciples, they should take up their cross and follow him. As also that none could follow him in truth, unless they denied themselves: where in denying of ourselves, he meaneth nothing else, as the occasion of his foregoing speech plainly showeth, than the forsaking of the reason of the flesh▪ S. james chap. 1. teacheth us, that if we will mortify our affections, we must first use the means: secondly the steadiness, stillness, and mildness of our mind, in that we will not dispute with reason against any thing in our regeneration. I see, that many that will not deliver themselves and their reasons to be captivated unto the truth, and refuse to believe the mystical power of the Gospel, are in time carried away by foul and effectual illusions. For there are many who hearing in the word of the wonderful creation, redemption, and preservation of man, and of the matter of the Sacraments, cannot believe them; yet afterwards go to witches, and to be caught of the devil, which Witchcraft. they cannot, unless they profess and practise an evil faith; so that they which will no: profit by the truth, will suffer themselves to be deluded. The other kind of evil in my division was of things not apparently evil. As in times past we were careful for nothing more, then with liberty of mind to use the creatures of If outward liberty brings inward bondage, them outward things may defile a man. Wickedness and wantonness. God: so now adays nothing is less to be taught, because loose liberty and licentiousness serve so for the flesh, and we do not by our liberty, serve one another in love. We can say, outward things are lawful, every man objecteth outward things cannot defile a man. I answer, that when outward liberty bringeth inward bondage, and the pretence of outward things lawful hinder the necessary inward things, they be made unlawful. All things are unlawful saith Paul, but I will not be brought under the bondage of any thing. Well howsoever we pretend this lawful use of outward things, which in their own natures are the good creatures, to cloak our wantonness withal, let us know that the wickedness beginneth in wantonness, and wantonness endeth in wickedness, because it is the way of a dangerous downfall of our souls. For either the Lord will punish it with present and temporal punishment, or else will cast us into some great sins hereafter. And though I will not affirm, that every wanton young man is a mere wicked man, yet I dare affirm that wantonness is the way to further evil. Besides, this am I sure of, wantonness maketh us unapt to good works, it takes away the comfort of God's spirit, the joy of the word, the sweetness of prayer, and of the Sacraments. Again, as it is certain that wantoness pray not, meditate not, nor do any good thing aright, because that sin desireth all evil, and hindereth all good things: so if the word would teach us sin, we would learn it, if it make for our good, we cannot learn it. And that we may see, to how many evils youth and wantonness be subject, read Galath. 6. 1. Cor. 6. Eccl. 11. Psal. 25. job. 14. jerem. 21. So now we know what is the meaning of the man of God in this word, evil way, that is, that which is occasion of evil. We can say in worldly things, because the way is dangerous through ditches, thieves, pits or such like; Oh that the same mind were in us to prevent the perils of our souls! Our Saviour Christ taught us, that if our eye offend us we should pull it out: if our hand or foot offend us, we should cut them off; the meaning whereof is, that we should not indeed shred them off, but resraine from the corrupt using of them▪ and turn them to a better use. We have showed hitherto, how carefully the man of God used the means to godliness, and also how careful he was to avoid all occasions of evil. We must not then think christianity to be so small a thing, if as lingerers we make such frivolous excuses, that it is hard to be a good man, we shall surely never come to so high a dignity. We have also showed, that unless we labour to deny ourselves, we shall never buckle ourselves after the graces of God. Vers. 102. I have not declined from thy judgements, for thou didst teach me. AS if he should say: I have seen and observed, that whosoever did resraine from evil, they were wiser than their enemies, they became more learned than their teachers, and proved graver than the ancient; and that they which did not resraine were greatly Note. punished, plagued, and trodden down, and as thou hast punished some, so wilt thou also punish others: wherefore I have not declined from thy judgements. Was there ever town, people or person, which truly believed in jesus Christ, in whose life and death did not appear plentifully God's mercy? And contrarily, how have the unbelievers been given over to hardness of heart, and a reprobate mind, many plagues, wars, and other judgements of God to them incident? Old Protestants are now become rusty, because they made no account of God's word in their youth. Esau lost his Birthright for a mess of pottage; he sought it afterwards with tears, but could not have it, whose profaneness grew by pleasures. We see many wanton men to come to fearful ends and filthy adulteries, who beginning to condemn the word, fell to spending, from spending to rioting, from riot to adultery, from that to theft, and from stealing to death. If we will observe godly discipline, we must first learn Gods doctrine: if we will learn his judgements, we must learn his mercy. We attribute too much to fortune, to fatal destinies, to charm and such like; but no man doth look up to the hand of God, wherein we take his name in vain, in not using aright his judgements. Thou hast taught me, that is, thou hast beside the ministerial preaching, given me an extraordinary knowledge of thy judgements. Many know much, who notwithstanding To be taught of God. cannot profit by God's judgements. So that the brief and plain meaning of the Prophet, is thus much in effect, O Lord I have not had this knowledge in and of myself; but I received it of thy Holy spirit, it was thy mercy and thy grace, that made me know thy judgements. The man of God than showeth us in this verse, that he did always set the judgements of God before him: what made him then so careful to do them▪ the considering of them in his mind, the occupying his eyes to mark them, the using of his ears to hear how God performed his promises to the obedient, & executed his fearful threatenings on the wicked. A thing than which nothing is worthy of greater meditation. We hear often with our ears, but with little profit, the glorious promises and wonderful vengeance of the Lord, what is commanded, and what is forbidden: but when we consider, and see before our eyes, how the Lord hath performed these things, we are humbled from sin, & comforted The consideration of God's judgements. to obedience. This is it that breeds trial, proof, & experience, to see how the Lord hath in his mercy dealt with Abraham, Isaac, jacob, joseph, & David his faithful servants, and how he hath plagued the Egyptians, the Sodomites, the old world, and other of his enemies. Thy judgements of old O Lord, saith David, have I considered. We shall never effectually observe the judgements of old, unless we observe the judgements of God of late. For they must both join together, lest that we considering of them being old, and not on new, should think they were not, or at least that we resting on the judgements of God executed of late, not lifting up our eyes to the judgements of old, should ascribe them to evil fortune, chance and destiny. We may then see how they which used the means of good things increased in them, and how they that resrained not from evil, did slide back unto wickedness. Wherefore that we may thoroughly be persuaded of the truth of the Lord in things commanded, forbidden, threatened, promised, it is requisite to observe the proof of them, so oft as God giveth just occasion thereof. For until we look on these things, and see his blessings and judgements. his judgements, we shall never have a care to do good, nor a conscience to avoid evil, and to look into them, is to look into the glass of God's word. Many deny providence, because they have not a knowledge of the word, or else leaning to their reason, give too much to natural causes, or lastly, because they have 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 unto us the teaching of the spirit by the ministry of the word. For otherwise we may often read the Scriptures, and yet be ignorant in God's judgements, in not ascribing every judgement to his peculiar office. For when we hear of an heretic, we say, what is he an heretic? I marvel he is become such a one, I knew him an honest man, I never knew any evil by him: yet the word of God telleth us, that some men's sins go before to judgement, and some men's come after, and that it is come to him, either for want of good works, or for some secret sin. It followeth. Vers. 103. How sweet are thy promises unto my mouth! yea, sweeter than ●●ny unto my mouth. We have heard in the ninth portion, that until we put our whole folicitie in the Whole folicitie in the word. word, we shall not profit. That which here is called promises, I take rather for judgements, partly because in the proper tongue the word is left out, and partly because he had used this word, judgements in the verse immediately going before. But so me will say, how can the judgements of God he sweet, which are so troublesome, fearful and grievous? I answer, that the godly have no greater joy, than when they feel either the mercies of God accomplished towards them, that fear him, or his judgements showed upon the reprobates. Unto my mouth. That is, I take as great pleasure in talking, conferring, and persuading thy judgements, as my mouth, or the mouth of any that loveth honey, is delighted therewith. So he saith, portion 2. verse▪ 6. I have had as great delight in the way of thy testimonies, as in ●● manner of riches. The meaning then of the verse is, when I feel, O Lord, such effects of thy promises in myself, and in others that fear thee, and such fruits of thy vengeance on them that despise thee, I find great comfort in thy word. The Prophet David found this sweetness by experience in himself, and therefore spoke by proof. Why do not we feel the like comfort? because we use not the same means, we find not the like effects. For if Means to he carefully used. we could see our enemies put to the wall by the word, then should our knowledge exceed the knowledge of others: if we felt the allurements of the world, the enticements of the flesh, and the motions of the devil bitter unto us; then should we taste this sweetness. Wherefore before we make conscience to use the means of good, and to avoid the occasions of evil, we cannot profit. Thus we have showed how the judgements of God may be sweet, that is, unto them, that rejoice 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 speak joyfully of them, portion 2. 6. With my lips have I declared all the judgements of thy mouth: And because they testify no small love to a thing, which for affection to it will rise at midnight, he addeth portion, 8. 6. At midnight will I rise to give thanks unto thee, because of thy righteous judgements. This is then a true note, that a A good note of our love to the word. man hath delight in God's word, if from the abundance of his heart, his mouth can speak of it, and when the word of God dwelleth so plentifully in him, that he can speak it in wisdom. Again, if we have such an earnest and natural delight being weary, to refresh ourselves with fables; what a dullness is it in us, that we cannot find as great comfort in the word of God? Wherefore we are to examine our own hearts, that how so ever we have been delighted before to hear vain and frivolous tales; so from henceforth we may please ourselves in true histories in the word. For though other may be corrupt with flatter yet these histories are true, & free from all assentation, because they register as well the sins of the Kings and their kindreds, as their virtues. Neither can we ever sound the Prophet, until from the experience of our own selves, we can proclaim forth the examples both of God's promises, and of his judgements. We showed that the cause why we felt not such profit, as the man of God did in the word, was, because we used not the like pains; we use fewer means, therefore our love is the less to the truth; we avoid not so many occasions of evil, therefore we sin the more. If we then would be more diligent in conference, more fervent in prayer, more given to meditation, we should profit more; if we would refrain from evil, and abstain from occasions of it, we should both be great in good things, and avoid many afflictions. The cause then why we either speak not of God's judgements at all, or speaking, speak so coldly, is because we are so dead in using the means of good, and so dull in avoiding the occasions of evil. The Prophet, port 7. 4. saith, I have remembered thy judgements of old, and have been comforted. Where we are to note, that we are not at utter defiance of sin, Note. and in full league with goodness, until we have found comfort, when either the Lord showed mercy upon his, or vengeance on the wicked. And then God's judgements will be sweet unto us, when remembering that no sin shall be unpunished, we abstain from sin, ●nd seeing that no good thing shall be unrewarded, we are moved to goodness. For what can strengthen a man more, than to consider this, that God will punish sin one day, and that in time he will fulfil his promises to his children, which walk in truth before him, although in great weakness? We have also taught, that we must use such a moderation of our affections, as we may stay ourselves in meditation, and that this depriveth us of much profit herein, in that we do not appoint some certain time for meditation, moderating other things of our ordinary callings, & making a conscience sometimes to refrain from our common speeches So our understanding, our judgement, our will to practise will be To redeem the time f●r good meditations. bettered. If then at our tables, in our beds, at our work, we would redeem some time to read, to pray, or to confer, we should find wonderful profit, and walking in earthly things, we should have heavenly minds. Vers. 104. By thy precepts I have gotten understanding: therefore I hate all the ways of falsehood. AS in the beginning of this part, the Prophet of God protesteth his love to the word; so now in the end he showeth his hatred to the contrary. This then as we have partly set down before, & more largely by God's grace shall show hereafter, is a true token of love to the word, when we either hate falsehood in religion, or corruption in manners. We are then Of our love to the word, the true mark. to look into our hearts to see, if we hate Popery and heresy, if there be in us an hatred against blaspheming of the name of God, against adultery, false dealing, and such like. For we cannot love the true worship, but we must hate heresy; we cannot love God's name, and yet not hate the abusers of it; we cannot love chastity and true dealing, but we must hate adultery, and unrighteousness. But if we feel ourselves to be indifferent persons, and come what come may, we care not greatly, undoubtedly we are of no religion. For if thou dost not hate an Atheist, thou lovest not God; if thou hatest not heresy, thou dost To hate sin. not love God's law; if thou hatest not adultery, thou art not truly chaste; if thou hatest not false dealing, thou art unrighteous. We see heretics never hate one another, because none of them love the truth: for the Papists can be content with the Family of love, and the Family of love with them. Wherefore we see, that many do falsely pretend religion, chastity, and true dealing. Note here in that he saith, I have gotten understanding by thy word: as though his understanding Heresy. was the cause of his zealous hatred of the false worship. What is the cause then that men do not hate evil in greater measure? because they be ignorant and know nothing. Indeed novelty displeaseth them a little, but when they be somewhat acquainted with that which is taught them, they will like it well enough. Why do we hand over head take any religion? even because we have not gotten understanding. Why doth heresy get such easy entertainment with many of us? because we are unconstant and borne away with every blast, as witness Peter and Jude, and because we are not fast rooted in knowledge, as is mentioned Ephes. 4. Many in our country are stiff in heresy, because they were never sound in judgement, they were ever inconstant, they were never rooted in jesus Christ, and therefore were carried away with every puff of vain doctrine. Some indeed (as we have said before) fall for lack of good conscience: but some never come so far, because they heard not, or else heard very negligently: and therefore whosoever shall now come, and blow an illusion in their ear▪ he shall be heard. How shall we know an enemy? he cometh under the cloak of love, and is covered with the vizard of honesty, but his understanding faileth, his judgement is corrupt. In that it is here said, all the ways of falsehood, we must note, that we are to grow from knowledge to knowledge, from faith to faith, from glory to glory, that growing in godly understanding, we may grow also in hatred of falsehood. This verse may seem to have some contrariety with the verse a little going before, where he saith, I have abstained from every evil, that I might keep thy law: but indeed there is none; because no true mortification, both here and in that place, is required an hatred avoiding of evil. We must know Note. that the way to make good things fr●●●te, is the way to feel evil thing sour: As when thou art grieved to feel thine eye an occasion of evil, or evil thoughts to be in thine heart with bitterness and vexation of spirit, thou must strive against them, and God will give thee strength to strive not only without constraint, but also of a love of good, and a hatred of evil. The first way then unto righteousness, is wear som●●es of sin, and to strive against it though with great trouble, because the more we vex, torment, and disquiet ourselves, the more we shall come to the love of good, and then the hatred of sin will grow of itself. If then a man cannot find this hatred of sin in him, he must labour to avoid all occasions that hinder his understanding of the truth, as distractions & troubles of mind, and use all means to grow in knowledge, as reading, hearing, conferring, and such like. For our not profiting in knowledge, is our not profiting in hating of heresies, and our ●ot Why we do not more dete●● heresies. hating of heresy, is a token of our not profiting in knowledge▪ When we hear then, if our hearing do not work in us a love of the truth, and hatred of the contrary, we have not profited in knowledge: but if we grow in knowledge, we shall know it by profiting in the love of the truth, and in the hatred of falsehood. We have showed, how in the former portion, the man of God testifying his affection to God's law, and concluding with his hatred to the contrary, intermi●gieth his reasons, that because he found by experience, that the word of God made him wiser than his enemies, than his teachers, and the aged, and did preserve him from every evil way: therefore he found such comfort in it, that no natural thing was so liking to his outward man, as this was to his inward man. PORTION. 14. NUN. Vers. 105. Thy word is a lantorne unto my feet, and a light unto my path. THis portion following is a prayer to the Lord, to be further instructed in the word of God, and to have his affections thereby more reform. The reasons which he useth be three: the first is his faith in the word, in that he made account of it to be the only means, whereby he should be directed in all his ways, and this is contained The part & branches of this portion. in the first verse of the portion: Thy word is a lantorne unto my feet, and a light unto my (steps) or path. The second, is his constant purpose to persevere in the obedience of God's word in the verse following: I have sworn and will perform it, that I will keep thy righteous judgements. The third is his miserable calamity, wherein he was, which constrained him to pray, which appeareth in the next verse: I am very sore afflicted, O Lord, quicken me according to t●●y word These things are afterwards showed in the verses following, as his faith in God's law in the two last, and his calamity in the first and sixth verses, with prayer couched in the midst of the portion. It is a marvelous strange thing, that one thing should be so often repeated, as this to commend still God's law, and to pray still to be taught in the same. This proceedeth from the comfort which he felt in the word, and from the fight of the corruption of his own heart, and is commended to us in writing, to show us our corruption, and to labour for the like fruit▪ Wherefore seeing experience hath taught us thus much, we must learn, that we can neither see the comfort of our seeking after God, nor our calamity and misery to be delivered out of it, unless we pray with the Prophet for the right knowledge of the law of God: so that we are much to thank our God, that he giveth us in another such a fight of our own corruption. Note. As in the first verse, there is a notable commendation of the word: so is there also a singular declaration of his faith: Thy word, O Lord, is a lantorne to my feet, and a light unto my path. This seemeth to all men, to have been learned long ago, and belched out in time of Popery, and that it is no new thing, but a saying very well known: but when we look into the several practices of men, which is the righteous judge of all men's judgements, we shall find men to be far from any inward faith showed in such fruits. This made the Prophet to swear, in that he saw on one side his happiness so great in the word, & the corruption of his heart on the other side. And in meditating day and night in God's law, and considering his righteous judgements, he saith in truth, Thy word is a lantern, etc. If we will look into ourselves, we shall find, that those things which seem to be most easily believed, are furthest from faith, and that things most easy to be learned, are furthest from practice. True it is, that every man will say, Who will not believe this? what a beast were he that would deny the truth of God's word? But alas, our careless reading, our rare meditating, our cold praying, and praising of God for his word, our seldom conference of the word will testify against us in time to come, that we never truly believed. We must first look and note ourselves, and then we shall profit somewhat more. The man of God opposeth here the word to man's wisdom, which he had mentioned in the verse going before, as light is contrary to darkness▪ For as in darkness we cannot go safely, without the light of a lantern, or such like: even so are we in ignorance and rebellion, if we be not continually guided by the word of God and his Spirit. This then is a further thing, how durst blind bayards be so bold, who living in the darkness of Egypt, think they are in the light, and being unable to discern between presumption and despair, between promises and threatenings, between things straightly commanded, & voluntarily done, suppose themselves to be sharp sighted? Nay, we shall find these fruits to be but in few. It is said, Matth. 22. 23. The light of the body is the eye, if then thine eye be single, thy whole body shall be light. 23. But if thine eye be wicked, than all thy body shall be dark. Where our Saviour Christ borroweth his speech from the senses of the body, and translateth it to the powers of the soul. For as every part of the body is lightsome, whilst the eye seeth: so a man being enlightened Simile. with the word, and the Spirit, having his eyes always to heaven, hath his affections aright: and on the contrary, as all things are loathsome to that body, which for want of the eyes is wholly darkened: so a man sitting in the darkness of ignorance, having his mind wholly set on earthly things, hath his affections disordered. Now, that there is no light in us, but all is darkness in our souls, the Apostle Peter doth plainly show it, 2. Pet. 1. 19 We have a most sure word of the Prophets, to the which ye do well, that ye take heed, as to a sure light in a dark place, etc. Where he commending the Christians for their care of the word, showeth, that it is a light in the dark, and teacheth us, that how much knowledge we have, so much we are in good affections. Also Paul, Ephes 4. 17. 18 saith, I testify in the Lord, that ye henceforth walk n●t, as other Gentiles walk, in the vanity of their mind, 18. Having their cogitation darkened, and being strangers from the life of God, through the ignorance that is in them, etc. Where he showeth, that the man unregenerate hath his mind, understanding, and heart corrupt and blind in that life, which God liveth in his, and that as the man which seeth being in darkness, or in light the blind man gropeth uncertainly; even so all our doing; are endless and headless, which are without the light of knowledge. Shall we think now that every man believeth this to be true? No, for if they did, they would do otherwise. If they felt this in affection in any measure, would they not come Simile. out of their prison to the liberty of God's saints, would they not avoid the darkness to see the bright sun? What a folly were it for a man, who having scales and gleamy diseases Wilful ignorance, and voluntary perdition. on his eyes might be cured, and will not? This is a double fault, that when men may know, they will lie in errors and ignorance, and when they may be converted they will dwell still in Heresy. Oh what a thing is this, wilfully to remain in darkness, and to sleep at the hearing of the word, when the Lord giveth them a lantern for their feet, and offereth knowledge; and yet to be no better than the stocks they sit on? If it pleased the Lord who Simile. giveth understanding to the ignorant, and draweth light out of darkness to reveal the light into their dark consciences, they should know that when light came unto them, they Light refused for darkness. refused it, and that they are lovers of darkness more than of light. But he that worketh all things mightily i● all men, must show this light unto their darkness, because they that are in hell think on none other heaven, & they that lie in unrighteousness, think of no other righteousness, and sitting in the valleys of death, they remember none other life. We must therefore pray, that the Lords glorious light of the gospel may open the eyes of their consciences, and let every man examine his own heart, that he may pray to have his judgement cleared by the true knowledge of the word, and his affections renewed to the due obedience of the same. For how much knowledge we have, so much light have we; and look how much we lie in ignorance, so much we lie in darkness. We know but in part, when we are at the highest in this life, how great then is that darkness, when we know not so much as the word may instruct us in? When a man seeth as much in a Papist, as in a block, let him consider, that as little as the care is, which we have of the word, and as small as our conscience is in the obedience of the same; so little is his light in heavenly things. Yea, though we have knowledge, and live not after it, we are yet in darkness, we grope as it were a far off, who having knowledge, have no conscience. A saying that may touch us to the quick, that we are but having a glimmering light, as Paul had in the outward man at his conversion, or being as purblind men, not having Purblind they are, that either know little, or, knowing never so much, do practise nothing. our eyes clean out, nor our sight clear, when we have knowledge, and labour not to build virtue upon virtue. If then thou hast not a care to profit by the word, thou hast a dark sight, and a glimmering light, there is a shadow before thine eyes, thou canst not discern chalk from cheese. No marvel then, why so few are sharp sighted in the word, sith either we know little, or knowing somewhat, we practise nothing. Again, as if we have gone some part of the journey in light, and yet pass the other in darkness, it is very dangerous: likewise in regeneration, though we have spent some part of our life in the obedience of true knowledge, and in the residue of our life do not escape the willnes of the flesh, we cannot without dangerous darkness hold forth our course in the Spirit. If we mingle light and darkness together, and confound the world and the Church, the wisdom of God, and the inventions of man, we do not as yet truly obey, nor walk in the light of the word. For as whatsoever is not of Faith is sin, and whatsoever is not in the light is darkness: so whatsoever is not done according to the light of knowledge, is done in the darkness of ignorance. In all our affairs then we must learn to ask counsel of the word. Here then is a good comfortable doctrine also, that we are so much in darkness, as in whole or in part we be in ignorance: so whether in part or in whole we be warranted by Darkness or light, in whole or in part. the word of God for our doing; so far we have a guide, we have a lodestar, a lantern, and a sure light, as Peter witnesseth, to conduct us. The Papists then are here confuted, which say the word containeth hard things: we grant indeed that there are many mysteries in the word of God, and that the testimonies of the Lord are wonderful, especially in the doctrine of salvation, and to a natural man; yet there be many things easy to a man regenerate, and the very entrance into them giveth light to the blind, and to them which are lowly in their own eyes. It is our great corruption, that when we know in part, we A lantern yet may lead a man that will follow the light thereof. Simile. are as they that have a glimmering sight of their way, and therefore lest they should be accounted stark blind refuse a leader. But although we see as in a glass, in part, and in measure, yet as a man may follow, if he be not blind, the light of the lantern: so we may come to knowledge, unless we shut our eyes at the truth. We may therefore as safely for the soul's health, follow the light of the word, as we may for the safeguard of our body, follow the light of a lantern. The way of salvation prescribed in the word, is an high, plain, and heaten way, if any thing hinder us thereunto, it is the curse, and our sin in that we are not careful to be directed. For surely this is the word to open our understanding, yea, though we be borne blind, if you do not willingly shut your eyes. But we must note that God's word is a lantern, when God's spirit worketh thereby: for whilst we go about the bare and literal sense, it is no otherwise then if a blind man should read, or a man having sight, should put a vail before his eyes. Wherefore the man of God prayeth, port. 17. 5. Direct my steps in thy word, etc. and vers: 7. Show the light of thy countenance upon thy servant, & teach me thy statutes. Why then do we so little profit by the word? because we, thinking that of ourselves we can conceive aright, do not pray to be taught by God his spirit. For as no man seeth, or can see what is in man, but the spirit of man, & that which he uttereth with his tongue: no more can we see what is in GOD, but being taught by the spirit of God and his word. Wherefore the Apostle saith, 1. Cor. 2. 20. God hath revealed them unto us by his spirit; for the spirit searcheth all things, yea, the deep things of God. 11. for what man knoweth the things of a man but the spirit of a man which is in him? even so the things of God knoweth no man, but the spirit of God. Flesh and blood, as our Saviour witnesseth to Peter, cannot reveal the things of our salvation unto us, but the spirit of God. And why then are we yet so unprofitable? surely because we are not guilty of our own infirmities, and we see not the darkness and blindness which is in us, or if we see it, we feel not ourselves pressed with the miserable captivity and bondage, wherein it holdeth our souls. This sight made the Prophet so often use this prayer, Teach me true judgement, teach me true understanding, teach me thy statutes etc. All which repetitions might otherwise have seemed to have been a vain babbling, had he not used such a narrow sight of his inward corruptions with a desire to be delivered from them, which may condemn us of our darkness, and teach us, that there is no light in us, but by the word. Many indeed are of a modest spirit, and have some sight of their ignorance, yet they Particular sight and loathing of special sins. have not a feeling of their misery in particular things, and do not examine themselves in every particular thing, what it is to be in darkness; and therefore, as we have said, do no more desire to be enlightened and governed by another, than he that having a slender eyesight & hardly discerning his way, refuseth to have a guide, as though he were blind. And though the Lord often shineth upon us, and maketh us guilty of our blindness, yet we do not see how loathsome, irksome, and uncomfortable a thing darkness is, nor how pleasant, amiable, and comfortable a thing light is, although we confess in general, that we have not the light but are in darkness. The want of seeing the monstrous ugliness of this palpable darkness maketh us dull in prayer for the light of God's spirit. Wherefore we must desire that that may be stricken into our consciences which we have in judgement, that is, that we may see how amiable, Note. glorious, and heavenly a thing it is to be enlightened with God's light, and how horrible a thing it is to be plunged in the darkness of the soul; how sweet, excellent, and beautiful a thing it is to believe and love the word, and how loathsome and palpable is mistrust and ignorance. We must then be persuaded, that though we are not in prison, we walk in the night and in the darkness, whilst we are in ignorance, yet the Lord will▪ give us in time to suspect our hearts of ignorance, and work in us both a desire and a delight to love and live after the word, and that we shall find the truth of this verse in ourselves, to say with the Prophet, Thy word is a lantern to my foot, and alight to my paths. Many there are which do not so much as acknowledge this doctrine▪ Some are come out of this darkness into the glorious kingdom of Christ, and yet serve so much in life, that they show not themselves to have this true faith. And where men's manners serve besides their profession, we see this sentence, more professed in mouth, than practised in life, and they only do believe this to be true which enterprise nothing but that which Warrant one of the word. hath it warrant out of the word. For these acknowledge, that in themselves there is nothing but darkness, and that they stand in need to be enlightened by the ministery of the word, and working of his spirit. And as we confess the truth of this in general, so must we deduce it to particulars and Work without warrant is a work of darkness. The word necessary. Ignorance cause to humble us. Safe when the word directeth us. Curiosity. Godly care and study. severals, so that every man may say, I am either in light or in darkness, if I have a warrant for this which I do, out of the word, I am in light; but if I do it by the motion of mine own brain, I am in darkness. Besides, as this doth show the great necessity of God's word: so also it must humble us, because of our ignorance: as also it yieldeth this comfort, that as we think we travel safely in respect of our bodies, so long as we have the light of the Sun; so also we are in the safe way to salvation, as long as we are guided by the word. And when as some do object, that the Scriptures do contain great difficulties, and are hard to be understood; we said, that though the smallest things were deep mysteries, yet they be plain to the least of God's children. For Proverb. 8. 9 Wisdom saith, that all her words are plain to him that will understand, and straight to them that would find knowledge. And the man of God saith, Portion 17. 2. The entrance into thy word showeth light, and giveth understanding to the simple. And though all men are not curiously to search into questions, yet all men are careful to seek the way of salvation. No man then can herein complain of darkness, but as it is in his own mind; neither need that so to be, if he will use the means to avoid it, and in a repenting heart crave the light by prayer. The cause therefore why the word is a parable, and a dark riddle unto so many, is either the pride of their own wit, when they think their wit to be so good, as they can conceive every thing, and their judgement and learning to be such, as that they can understand any thing, and profit by their own industry; when, as God is the author, so he is also the revealer of his truth: or else they do not esteem so reverently of the truth, nor are so much grieved with their blindness and ignorance as they should be. Vers. 106. I have sworn and will perform it, that I will keep thy righteous judgements. NOw as his faith was the first argument he used: so the second was his conscience, his The second argument. love, & his affection to the word, which he showeth by his oath: & that we may know it to be no wandering motion of his mind, carrying him away, but a thing well considered of, and constant, he protesteth that he will keep his oath. Wherein he declareth, that many men have sometimes motions to good, but they either die presently, or else Sudden motions to good. they be so cold, that they quickly fall away. But as we may see, he was no such lightheaded man. We have here to learn, that this is a judgement of God, why many do not profit in the word, because they cannot, (being void both of grief, for their natural blindness, as also of the clear sight and faith in God's word) say in truth, Thy word is a lantorne to my feet, etc. Now if these things be in us, we must pray that we may be moved with a purpose to continue in them, and purposing we must beware we break it not, but be constant. I have sworn, and will perform it, that I will keep thy righteous judgements. Concerning this binding of himself with an oath, which the man of God here useth, it declareth his care to keep a good conscience, in laying the judgements of God which were passed, & the judgements of God to come, up in his heart. We see then, that as when men swear voluntarily, An oath. it is a token of their good conscience; so it appeareth most in good men, who setting so much by the glorious name of God, can sustain any private discredit, and swallow many troubles to maintain the credit of it. Wherefore Gods children, though they are carefully to avoid all sins, yet make a greater conscience of this sin, than of any other; and when they take an oath, though before they made a conscience of that thing, yet now they make a greater conscience. If he had found no weakness, no mistrust, or doubtfulness in himself, than needed he not so straightly to have bound himself For if he had been always careful, what needed he to have used an oath? But the care which he had to meet with this weakness, was the cause of his solemn covenant, which teacheth us, that such infirmities as are in us, were in him, who because of the vanity and sluggishness, The Prophet had our wants & weakness. which he felt in his corrupt nature, did provoke and stir up himself to a greater care by an oath. Then if we see, that even the man of God thought this to be a necessary mean to stir up his infirmities, why should we not think it as necessary for us? when the most diligent amongst us, may think himself to be behind him in many degrees. But the cause why we make no such oath, is, because we are fearful, and our delaying of this practice from time to time showeth, that there is not in us that feeling of our wants, that reverence of his word, nor experience of his goodness, which he felt. This must make us afraid, and ashamed of ourselves, that we having the like infirmities, have not the like affections. True it is, that to be sparing in these oaths, is a good token of a Christian, so that he be but a novice in Christ's school (for every man must not use this oath, because he knoweth not his own strength) but we must not always be at A. B. C. and dwell still in the principles of Religion. Neither must we think that the Prophet here made any new or strange covenant, but rather he iterated that covenant, which before he had made in circumcision, & although we make no such covenant now, yet we must know, that we have made them before. For this was a renewing of his oath, which he made, when he was circumcised, and entered into God's family. And because I am not here to enter into the discourse of many particular vows; we Our vow in Baptism ever to be remembered of us. What a vow is. shall speak of our general vow, which we make in Baptism, which though we do not renew, yet we are much to be ashamed of it. We find, that vows are either general or particular. And here by the way we must note, that that which we call a compact between man and man, the same is a vow between God and man. For as in civil affairs, a compact is a straight thing and bindeth us more before men, than a ba●e promise; and promises simply made, seem to have greater liberty than a compact: so also promises made to the Lord must keep us in obedience, but especially vows, as a double bond, are far more nearly and carefully to be performed. Concerning general vows, we know that in the ordaining of Kings, vows were made from them to the Lord, as also some passed from their Princes to the people, as 2. Chro 23. where Iehoiad● took the Captains of hundreths in covenant with him: And all the Congregation made a covenant with the King Io●sh in the house of God. And as 2 Chron. 34. 31. josiah when he had destroyed the Idols, and reform the Temple, after the finding of the book of the Law, stood by the pillar, and made a covenant before the Lord to walk after the Lord, and to keep his commandments, and his testimonies, and his statutes. etc. Also Neh●. 10. we shall find a general covenant confirmed by an oath. Concerning particular covenants, they are either simply according to God's word, or Particular covenants. else taken up for some special end, either as means to come to some good, or else as bridles to avoid some evil, as 2. Chron. 15. 12. When the people made a covenant to seek the Lord, etc. 14. They did swear unto the Lord with a loud voice. Also Nehem. 10 the people take a new oath and seal it. Ezra. 9 where we may see, that when Ezra had wept and fasted for the sins of the people, in that they had taken strange wives of the people of the Lands. 3. Made them to make a covenant with the Lord, and to put away their strange wives: as also Nehem. 5. On this sort jeremy preswadeth his people, chap. 34 to make a covenant concerning the liberties of their servants, and denounceth the fierce wrath of God upon them, for breaking their promise. Of these two kinds of covenants, ●he self same rules are to be prescribed. If we feel in ourselves any special dullness, we must bewail it, and when we see that we have the more straits of mind, we must stir up ourselves and not neglect the means. We speak not here of free vows, but of such as the word of God commandeth, and that for fear of relapse and falling from the Lord, we may use these means, more surely to tie us unto him. A contract is between man and man: which when it is between God and man, it is called a vow. In contracts men leave some liberty to themselves, so that for some circumstances they need not keep it: but it is meet that every vow be performed to God. These vows and covenants, are either general, such as the King maketh with his subjects, as joas, and josias, and Nehemiah maketh a general covenant: or particular, as Asa made a particular covenant; which covenant is either commanded, or taken up for some cause, of and in respect of ourselves, as means to avoid evil, or to lay hold of goodness, Ezra. 9 The particular covenant or vow, which is commanded, is ever contained under the general, and hath respect unto some special part thereof. And therefore many godly Kings took oaths of their subjects to leave some special sin, or to do some special good deeds. So men, etc. So Nehemiah made a particular covenant with the rich men, that they should not oppress the poor, Nehem. 5. So jeremy caused the people to make a particular covenant. 44. There is the same reason of the general covenant and the particular that is commanded, for we are bound to do them: therefore if we be slack in either of them, we must be sorry for it, if we have received grace we must stir it up, and for the stirring up of ourselves we must not neglect this remedy. Now, where some take this to be a place from whence they might either draw an argument freewill. of free will, or prove by it that we are able to keep the law of God: they deceive themselves: for first, note the word here used, he saith not that he hath sworn to keep the law of God, but the judgements of God, which he often before & after in the second verse from this useth, for the righteous performance of God's promises, or executing of his just vengeance; neither doth he mean here a simple keeping of them, but rather an inward and careful receiving of them in his heart, and notan outward performance. Thus the word (keeping) is often taken in the holy Scriptures, even for a laying up of the truth in our mind, from whence we may draw out the use of it, as occasion shall serve; as where it is said, Blessed are they that hear the word of God, and keep it: that is, faithfully lay it up in their hearts, with a full intent to practise▪ when God shall give just occasion thereof. So that the meaning of this word is nothing else, but a solemn laying up of the judgements of God in his mind, mentioned also before, portion 3. 6▪ Remove from me shame and contempt, for I have kept thy testimonies. So that he showeth, how he did mark diligently how God fulfilled his promises to his children, and executed vengeance upon the wicked. And because the fulfilling of God's promises, is to give strength to his to keep the word, he showeth, how he would take a view, how God performed this grace in his servants, both in forgiving the sins of the repentant, and giving his grace to them that crave it. Now there are two things especially, which hinder us from this practice. First, the subtlety How we be kept from holy vows. of Satan, thus reasoning in us; I would gladly vow, but when I have vowed such a good thing, I am further from performing my vow, than ever I was before. We answer, that this indeed is so, and cometh as a judgement of God for vowing so high a thing unadvisedly and rashly, with a secret presuming of ourselves, and not of God, with want of a prayer to the Lord for grace to perform the same, as the Prophet did. For so soon as the Prophet had vowed thus to the Lord, he immediately maketh his prayer, fervently ask of the Lord, that as he had given his heart whole unto him, so he would confirm this grace of his Spirit in him. Now, seeing the Lord hath also promised to cleanse our hearts, and that jesus Christ is our wisdom and sanctification, and we are become the children of the highest, our meaning is not, that the full performance hereof should be sought for in ourselves, but in Christ. The second thing whereby we are hindered, is that, wherewith Satan doth buffet us: 2 when we have made some breach of our covenant made to the Lord, saying: Thou hast not Objection of Satan. kept thy promise, thou hast broken thy bond, thou hast violated thy covenant, and to do this once is as good as twenty: this will be a sufficient evidence against thee why dost thou therefore continue, and strivest any further in vain? We see how this prevaileth oftentimes, because there is no greater sin, than the sin of them, who sometimes have been religious, and by this practice of the devil, for some particular offence, have been persuaded that they have made an utter breach of their covenant. We answer for this, Answer. that seeing that Christ did not only die for our sins before Baptism, but also for our sins after Baptism, and did not only satisfy for our sins committed before our calling, Note well. but for those also which we commit after our calling, though through infirmity and frailty we have fallen, and yet not lying down in presumption and malice, but there is a reverent fear & trembling in our hearts, that our corruptions rebelled against the Lord, the particular covenant being broken cannot take away the general, and cannot be excluded, but must be included in the same. When then we have made a breach of human obli●●ion, and not of obstinate maliciousness, this is as well forgiven in the general, as other sins. We may see this in politic matters between a good Lord and his servant, Simile. (for I presuppose a merciful, a courteous Lord) the Lord will not be displeased for failing in some particular performance of some particular covenant, so he findeth him ready to yield honour and obedience to the general covenants which are between them: even so the Lord, whose love exceedeth the love of a father, Psal. 103. and of a mother, Esay. 49. towards his, will spare us for a particular breach, so it be not a general contempt, and done of wilful malice. If then in such a case we will humble ourselves with sorrow, that we displeased our God, and desire the Lord not to take vengeance for any final breach, because there was no final intent to fall from the Lord, we shall surely find mercy and pardon at We renew our covenant so oft as we come to the Sacrament. his hand. This is a doctrine very requisite, because it is the policy of Satan to persuade a man, that having broken one covenant, he hath broken all. The remedy than is, that we know our sins to be pardoned, and that we renew our covenant, which we do so oft as we come to the Sacrament. Let us learn therefore to make all our oaths with the Lord in great reverence, as did Nehemiah chap 5. who caused the oath to be ministered in the presence of the Priest; then must we use prayer, and all means, whereby we may continue in the same: lastly, if we slip or fall in some particular, we must not be discouraged or ●aint. The cause then why men do not this, is either because they do not take it in hand in reverence, or taking it in hand do not purpose to keep it, or keeping it, do fall by despair for some particular defect. Thus we see how the man of God showeth his earnestness and his affection to the law of God, teaching us, why many do not so love the word, as to make it a lantern to their feet, either because they have not such vehement affection, or else they be not so permanent: and therefore we are to pray both against our coldness to the law, and our inconstancy. It might seem strange to some, that he should swear to keep God's judgements: but we must know, that this keeping is not so much in outward show as in inward virtue. Again we see, that as in making this holy o'th' God's children do not exclude, but include the forgiveness of sins: so they do it not, but first presupposing the grace of God, by prayer to be obtained for the keeping of it. Besides, no particular or accessory covenant can take away the principal and general, because the one includeth the other. But here we must note, that then no secondary cause can take away the first, when we sin but of human frailty, and not of presumption, and when we so crave for mercy, that our hearts be set to recover ourselves, and we will not be sluggish in our sins hereafter, because then is the oath broken, and covenant disannulled, when we make a final breach. We must therefore fight against scrupulosity herein, knowing that God will spare us as a father doth his children, in that the whole breach of our covenant is a general relinquishing of the same. When then there ariseth a fear in our hearts to come so near unto the Lord (although it may be good) no more to power this precious liquor into frail consciences, than to put new wine into old bottles, and rather appertaineth to them of greater graces: yet we must consider, that there were great infirmities in this man of God, against which he would strive by this mean, and so provoke himself to come nearer to the Lord. So that as we must not undertake this thing without advice: so we must not always please ourselves in these beginnings, and when as concerning the time we should be teachers, we Heb. 5. 12. should need to have the first foundation of religion laid again. Wherefore we must needs acknowledge, that the cause of our long absence from the Lord, is our want of the defiance of sin, and love to the word, as the Prophet had; neither must we ever, when occasion wall be given, neglect this mean, which may keep us from sliding back. And here we are to observe, that wicked or foolish vows, which hinder Christian religion, and those wicked vows of wicked religion, as the ridiculous vows of chastity, or such as may hinder us in our callings (as that a man should never eat flesh, or should not wear some kind of apparel) are to be avoided; because they have not their warrant out of the word To vow against drunkenness. of God. And though wine maketh drunkards, being immoderately taken; yet it is no reason, seeing it maketh glad the heart of man in it own nature, why others should not use it, which have weak bodies: yet thus much will I grant, that if a man that hath been drunk by too immoderate drinking of wine, doth vow for a time to relinquish it, this is not unadvised, seeing we are commanded, if our eye offend us, to pull it out, and if our foot doth hurt us, to cut it off. Again, if a man given to concupiscence shall solemnly vow to refrain the familiarity of wanton women, and will not come in place where light To vow against whoredom. women frequent, but with job shall make a covenant with his eyes, we see this by the word also to be warrantable. And thus much for means to avoid evil: now for means to do good. If a man feel himself dull, and slow in reading the word, or slack in prayer, shall to the provoking himself the more make a covenant daily to read some portion of the word, and to bestow some time of the day in prayer; if this be taken up in the wisdom of the Spirit, to cast off sluggishness, and provoke alacrity herein, we see, because at morning, noontide, and evening some of God's children have used it, he may set himself a task, and thereby may make a stay for his wavering mind. Howbeit these things must not be perpetual, as it is in other covenants. For a man may abstain from women and wine for a time, and yet not for ever, because it must be done for some certain ends and causes, as also with some holy conditions. As for example, if a man hath taken a time of the day to pray in, and at that time he shall have some special cause of setting forth God's glory, or if his particular calling requiring an whole man, shall call him away; then if he omit it, there is no breach, because the thing which he is about to do, is according to God's law. This is needful to be considered with a godly care, that we double that some other day, when we shall be more at liberty, which we have for the same causes pretermitted the day before. If then there be just occasion offered of this remission (for otherwise we must not be remiss) we know that the covenant is not broken, in that we made it with a condition, that we would use it so far forth, as it might not hinder God's glory, our duty to our brethren, nor our several calling, because in such a case, to obey is better than sacrifice. But if there be no just cause of pretermitting this purpose, then is there just cause of sorrowing for breaking the covenant. But here we see an help, we have not done this task to day, because of idleness: what then? We must return to the assurance of forgiveness of sins, and must redeem that with double diligence, which we have lost through wilful negligence. In these vows then taken up of ourselves, as means to avoid sin, or to do good; we must first take heed that they be made within the compass of the word. Secondly, that they be but for a time, and not continual. Thirdly, that they be ever made with wife and discreet considerations, least being broken, our consciences be troubled. Fourthly, if there be any fault, that it be recompensed by double duty and diligence afterward. Thus we see, how either for to prick us to good, or stay us from some evil, we may make a covenant upon condition, in a desire of God's glory, and in craving God's grace. And thus much of his care and conscience to God's judgements: now let us come to the third argument, which is his affliction. Vers. 107. I am very sore afflicted: O Lord quicken me according to thy word. IN that the man of God useth this as a reason before his prayer, it seemeth he was not meanly troubled▪ but sorely vexed, as we may see in joining that which he saith in the verse following: My soul is continually in mine hand, yet do I not forget thy law. Wherein carrying his soul in his hand, he meaneth that he hath no assurance of his life, but is in continual danger of it, as we count those things which be in our hand, to be hardly sure, and Vers. 107. 110. My soul is in my hand. in peril to slip from us, as we may see by other places of the word. As in the book of judges, jephtha saith, I carried my life in mine own hand, that is, I did hazard my life. 1. Sam. 28▪ 21. where the Pythonisse saith, I have put my soul in my hand. which is all one, as if she should say, I have ventured my life, or I was at death's door. job. 13. 14. Wherefore do I tear my flesh with my teeth, and put my soul in my hand? As if he should say, Why do I put my life in danger? For even as water lying in our hand is soon slipped out; so our soul being in our hand, is said to be at death's door. Besides, he confesseth that he had many snares, and pestilent devices of his enemies laid against him, so that at his least going astray, he was laid for, and ready to be taken. In that he needed thus to pray, we may see how reason might have moved him to the contrary. Flesh and blood might have taught Daniel, that in such narrow search he might have shut his window when he prayed, or have conveyed himself into some secret chamber, and so to have used some policy, and provided means to have saved himself, had not the spirit of God mightily prevailed in him against all such temptations: So when by reason of some imminent danger, we are at our wit's end, sathan would have us go in by-paths, and not to make the word of God a lantorne to our feet. Saul, when he could hear nothing from the Lord, was driven thus by his extreme danger, to go to the witches. We see then how necessary it is for God's children, in the time of trial, to pray for their direction in the right ways. Again, because when we are hardly dealt with, we are ready to revenge with policy, we see how he prayeth to keep himself aright. It was undoubtedly the great mercy of God to David then to pray, that no affection of Against desire of revenge. revenge might enter into him. Oh how needful then is it for us, when the wicked shall deal with us unreasonably, to pray to the Lord to be kept in judgement from policy, and in affection from revenging, and that we may stay our judgement on God's promises, and our affections on his dealings? Thirdly, if all means be wanting to us, then will the devil move us to despair, and therefore great need have we to pray, that we may be delivered from the darkness of despair, by the lantern of God's word. We see how necessarily the man of God prayed: not to be tempted above his strength, and that the rod of the wicked should not fall on his lot, lest he should put his hand unto wickedness; and therefore craved wisdom in God's word, faith in his promises, and patience in his goodness. We see then the plain meaning of the man of God in this verse, if we call to mind in this word very sore afflicted, that which we have heard before, that his eyes failed, his heart fainted, his spirit panted, his natural powers melted, and to be brief, that he was an image of death. As a man cannot abide great prosperity, no more can he abide great adversity. For as we are puffed up with the one, so we are cast down with the other, by mistrust in God's providence, and despair of his promises. Experience teacheth us, that as a little prosperity maketh us to forget God, so many inconveniences by affliction may befall us, as either dullness, deadness, blockishness, or wicked shifts, or ungodly doubts. Wherefore the man of God here teacheth us, that if he used such remedies in the greater troubles, than how much more should we use them in the less. We are here beside to accuse our unbelief, bewrayed in small things, seeing the Prophet in so great extremities exercised his faith, against all the reasons of flesh and blood. As the Lord giveth not so great graces unto us, as to him; so he will not press us with so great temptations, as he did him. And if the Lord did help his Saints in great afflictions, surely he will also help us, if we likewise strive against mistrust. We may see, the Saints of God were never so delicately brought up, that they never wanted; so that if the Lord hath so dealt with his most excellent and faithful servants, what will he do to us unfaithful ones? if he did so to them which were under the law, to whom were made greater promises of outward things; what will he do to us, to whom are promises made of spiritual things under the Gospel, as of the forgiveness of sins, of the renewing our hearts, The promises of God to his people under the Gospel. of spiritual joys, of the kingdom of heaven? If the Lord than lay on us such troubles, as he laid on our forefathers, how much more should we suffer them, seeing we may profit by their example, who were under the Law, who were in the dawning of the day, or rather in the night in respect of us, unto whom Christ is crucified and risen again. We must then be ashamed of our womanish nature, who will shrink at so little trial, & think that the Lord should deal more gently with us, than with them. They were in the shadow of the Law; we in the bright Sun of the Gospel, which if we see, we shall accuse ourselves of the wants of God's graces in us▪ seeing he dealt thus with his dearest Saints. In that he addeth, quicken me according vnt● thy word, he showeth, that he meant not to escape by natural means, although as he would use them, so he stayed not in them: he used these as accessaries, but the word of God as principal. For his principal was to be quickened by the word, and his accessary was the using of ordinary means. Then in all afflictions let us crave of God, that we may not use unlawful means, but rather the promises of God, as our chiefest strength, & feeling them with God's favour in us, then may we use the other to these. For than will the Lord give success and blessing to natural and secondary means, when our hearts being chiefly stayed on the promises of God (as our chiefest strength, and feeling them with God's favour in us) in the forgiveness of our sins, and renewing of our minds, we crave a blessing on the creatures, as on the second means Besides, he acknowledgeth in this word (quicken) the Lord to be the author of life, and that without his word, he was as dead. This life indeed is the shadow of death, common with the reprobates and bruit beasts, and our life is only in Christ jesus. So Adam was called dead, what is that? surely, in that his soul had nothing to do with God; and although God gave him a natural life, yet spiritually he was dead. Thus the Saints of God thought they were at the last cast, & ready for the buriers, when Feeling. they could not feel God's presence and promises. According to thy Word, that is, according to thy promises, for we have none assurance to come to GOD, unless his word be given unto us. What, had he especial or peculiar promises working in him? The divers places of this Psalm will she we no such thing, because this Psalm is an image of Regeneration. They were general promises, as are other in many places of the Scripture, Rejoice This Pslame is an image of regeneration. O Zion for thy redeemer cometh. Every man might apply this to himself: as is also that place, Esay, 66. 2. I that dwell in heaven will look even to him that is poor, and of a contrite heart, and trembleth at my words. These promises are general, and therefore we must look to be quickened by them. For the Lord saith, that though Eternity be his place, yet will he come to them that be of a contrite heart: so that sith the Lord hath made this promise, we must by Faith use it: Come unto me, saith Christ, all that labour and are loaden. Behold another general promise, which we must apply to ourselves by Faith, making this argument without selves; Lord thou hast promised this, whosoever is weary and heavy loaden, shall of thee be refreshed. Lord I am weary and heavy loaden, Lord therefore help me according to thy promise. I came not, saith our Saviour in another place, to call the righteous, but sinners to repentance. We see that these general precepts must be believed, and we must crave God's spirit, that we may be quickened and receive life by them. For though they be general to all, yet we must understand, that every man is to apply them severally unto himself. Howbeit we must first believe the general promises, and then by prayer, we are to crave a special use of them, as of them wherein we believe. Vers. 108. O Lord I beseech thee accept the free offering of my mouth, and teach me thy judgements. NOw the Prophet prayeth for the clearer understanding of God's word. This is then his principal: which here is set down more plain. The meaning therefore of this verse is: that I may thus be quickened, clear my judgement, that I may see how thou dealest with thy servants, that I may have comfort in thy promises. As the air being troubled, Simile. The mind distempered. the weather is darkened; so the mind of man being troubled with ignorance, storms, mists, & clouds of temptations, is much distempered. Wherefore he prayeth against these port. 17. 7. Show the light of thy countenance upon thy servant, & teach me thy statutes. Where we may see how afflictions had hidden as it were the ccuntenance of God; showing also, that the face and favour of God appeareth in nothing so much, as in the true understanding of his word. And port. 8. 8. The earth O Lord is full of thy mercies, teach me thy statutes. Port 2. vers: 4. Blessed art thou O Lord, teach me thy statutes. Whereas God is good, he revealeth it in nothing more than in this pure understanding. Teach me thy judgements, etc. As if the man of God should say, This is one thing, whereunto I will give over myself, even to see how thou dost punish the wicked, and conductest Note. Pray that thou mayst see how God proceedeth with his children, in the work of their salvation. thy children. So that we must learn, that as it is necessary to understand the law and the Gospel, so is it requisite to discern God's judgements. For as we cannot learn the one without observing of God's mercy; so we cannot attain to the other, without marking his vengeance. We must see always by the peculiar teaching of God's spirit, how the Lord punisheth in justice, and yet in mercy; in wrath, and yet in love; in rigour and hatred of our sin, humbling us with one hand; in pity and compassion to our salvation, comforting us with the other hand. We see then how the Prophet prayeth, both to see them, and to mark them: we need teach this often, because we dream so much of fatal necessity, and of the connexion's of natural causes, or else because we cannot discern between the crosses of the godly and the ungodly: so that as the wise man saith, Eccl: 9 2. All things come alike to all men: and the same condition is to the just and to the wicked: to the good, and to the pure, and to the polluted, and to him that sacrificeth, and to him that sacrificeth not: as is the good, so is the sinner, he that sweareth, as he that feareth or reverenceth an oath. This is then a singular gift of God to discern, how by the selfsame means the Lord both humbleth the good, and overthroweth the wicked. The meaning then of the man of God briefly is: O Lord give me a right judgement in thy judgements, that I may see how thou savest thy children, and punishest thine enemies, otherwise I shall never discern this. Accept the free offerings, etc. We must mark how these things are joined together, this is the thing, for which I sacrifice, Prayer and thanks giving best sacrifices the thing I wish, I desire and pray for, and therefore O Lord accept it. The man of God alludeth here to sacrifices, and showeth, that the Lord is delighted with no sacrifice more, than with prayer and thanksgiving. For all other sacrifices in the time of the law, as the slaying of goats, & killing of bullocks, tended to these two, as appear. Psal. 50. 14. Offer unto God praise, and pay thy vow to the most high: and in the 22. verse. He that offereth unto me praise. shall glorify me, etc. In which places the Lord showeth, that he had ordained the other sacrifices, as temporal means to the eternal use of thanksgiving: for so the Lord dealt with them, as with children, leading them as it were by the hand, by temporal things to eternal. Psal. 14 1. 2. the Prophet saith: Let my prayer be directed in thy sight, as incense, and the lifting up of mine hand, as an evening sacrifice. Where he showeth, alluding to the sacrifices, that as a sweet smell is pleasant unto man: so is the sacrifice of prayer fragrant unto the Lord. This is the sacrifice every day to be offered, mentioned in Malachi, 1. 11 where the Prophet, or rather the Lord, rebuking the Priests for their corrupt offerings, saith: From the rising up of the Sun, to the going down of the same, my Name is great among the Gentiles, & in every place, incense shallbe offered unto my Name, and a pure offering, etc. Here by the Altar and sacrifice, the Prophet meaneth the spiritual service of God, which should be under the gospel, when an end should be made to all the legal ceremonies, by Christ's only sacrifice. Therefore Heb. 13. 15. Let us by him offer the sacrifice of praise always to God, that is, the fruit of our lips, which confess his Name, etc. It is good to note this praise and thanksgiving, which as it is the end of sacrifices, which being joined with doing good, is the only offering left to Christians, and only is pleasing unto God. For as our fathers might know, that their sacrifices were not accepted, but as the Lord showed favour; so our prayer is not accepted, but as the Lord in free mercy doth graciously receive it. Wherefore it is said, Gen. 4. The Lord hath regard to Abel & his oblation, that is, he accepted favourably the sacrifice of Abel. Thus we also use to deal in our suits to noble persons, if it please you to accept my service, or if you will vouchsafe to receive my suit, and to consider of my supplication: so here the man of God saith in effect; Look upon this my prayer with a pitiful eye, & a merciful countenance, How Papists follow Peter. We are then to know, how we by our prayers, get no credit with the Lord; but the Lord giveth credit to our prayers. If then God be not delighted with our prayers, which are our best things, how much less than will he be pleased with other things? The Papists then are carnal, and as our Saviour Christ said of Peter, whom they follow in faults, and not in graces) they savour not of the things of the spirit▪ Well we are to learn, that if God so dealeth in our prayers, he will so deal in all other things, which are the better by them. The free will offering, etc. We are here also taught, to give unto the Lord a free offering, for he loveth a cheerful giver, and cannot abide us to come unto him by constraint. The Lord in the old time would have the fattest of the flocks, & the purest, and why? because he would thereby try his people, whether his people would offer cheerfully and willingly or Abel's offering. Heb. 11.4.5 no; & by so much it was unto him more acceptable, by how much it was offered more freely. So Abel, Gen: 4 offered of the fat of the flock, that is, of the best. A man's sacrifice may be refused, because of his corruption in him, and there is no grace in man, without Faith in Christ, which may stand him in steed, to make his sacrifice acceptable before God. We must then pray unto God, that we may offer our prayers freely, that they may not be customable, but that there may be in us a lust, a spirit, a desire to pray, remembering this saying of the Prophet, accept the free will offering of my lips. His meaning then of his words briefly, is this Prayer. much, I do not this O Lord constrainedly, or against my will, but with a free good will, and cheerful heart, I make my prayer unto thee. We see then our dullness and weariness in our prayer, which we must bewail in ourselves, as that which hindereth us from the favour of God. Would we deal so with a Prince, as to offer unto him the evil things, as saith Malachi, chapt: 1. 8. And if ye offer the blind for sacrifice, is it not evil? and if ye offer the lame, and sick, is it not evil? offer it now unto thy Prince, will he be content with thee, or accept thy person? saith the Lord of hosts. If we had a supplication to our Prince, would we come so sluggishly, so unreverently, so carelessly, as we come to pray? not remembering his Majesty, neither ●ostirre up ourselves in prayer. feeling our wants, nor desiring our requests, nor fearing the repulse, would we not shake off all this sluggishness, and deadness? then let us translate this to the seeing of GOD by Faith, and coming before his presence by prayer, do we come before his Majesty, as pricked with a fear thereof? are we pressed with feeling our wants? do we fear the repulse? Oh let us crave by prayer, that we may not come in fashion, but in fear, not on custom, but of conscience, and with a free spirit. If the spirit make us free (saith john) then Spirit of faith. are we free indeed▪ we are so captivated of ourselves, that we cannot be free, but by the spirit. When then we see us in this dullness, and custom in hearing, reading, or praying, we must pray with David, Psal: 51. 10. Create in me a clean heart O God, and renew a right spirit Zach. 12. 10. within me. 12. Restore to me the joy of thy salvation, and 'stablish me with thy free spirit. Where he having lost as it were, the freedom of the spirit, the cleanness of his heart, and the joy of his mind, prayeth to have them all restored again. And thus much for our admonition. To offer up our prayers to God, albeit in perplexity of spirit we know not how to pray. Now for our comforts. I am sore afflicted, accept my free offerings. How could he before afflicted, and yet free? when he desired to be quickened, he felt not this freedom: Nevertheless, he ceased not to offer his sacrifice: whereby we are taught to offer our prayers to God, although through perplexity of the spirit, we know not how to pray, nor what to say, but speak sighing and groaning; for this is a sacrifice acceptable to the Lord. For though we cannot pray with comfort, yet we must crave of the Lord, even by mourning and complaining of our own estate, and bewailing our case, this also is an acceptable sacrifice. For a sacrifice of sacrifices, is a contrite heart, saith the Prophet. And as we said before out of the last of Esay, to an humble heart will I look, saith the Lord. When we cannot then find free joy, let us come with free sorrow, and when we know Rom. 8. 26. 27 not how to pray, God's Spirit will teach us how to crave, how to sigh, and how to pray, and the Lord will know the meaning of his own Spirit crying in us. The meaning of the man of God in effect is, I power out my prayer in the abundance of my grief, and from a full heart; we see when a man wanteth a thing, though he cannot entreat his friend to obtain it of him, yet he may freely mourn and lament his estate. Let us then, when Simile. we cannot pray, not cease to mourn and to make a noise, as Ezechias, who chattered like a Crane or Swallow: wherein he showeth, that he was so pressed with sorrow, that he could do nothing but sigh and groan. When we grow therefore in languishing griefs, this is not the thing which pleaseth the Lord, but it nourisheth still in us mistrust We may see in the word of God, the unperfit speeches of God's children, and dearest Saints, uttering in their grief their pathetical affections. For what was the remedy in this confusion, but even to power out freely before the Lord their griefs and in opening them to their friends; yea, and when they could do neither of both, yet would they reveal their sorrows to the trees of the field. His offering we see were his griefs. The Lord is God, and not an Idol, he will hear Confession of sin. thee, when thou criest unto him. It may be thou art ashamed to confess thy faults before man, thou needest not be ashamed to confess thy sin before God. Man may cast thee in the teeth with thine infirmities, the Lord will never upbraid thee. Man will not keep counsel, neither can give thee counsel: the Lord will both keep, and give thee counsel. Man may prescribe some means of deliverance: but the Lord will both tell thee the means of thy deliverance and will deliver thee. So the Prophet in his own example, Psalm. 42. 3. offereth his grief unto the Lord in tears, for when one wave went over another, and his reason and his soul had made a tumult within himself, yet he said, Why art thou cast down my soul, & unquiet within me? wait on GOD, etc. Let us then consider of the promise made Rom. 8. 26. The spirit helpeth our infirmities: for we know not what to pray as we ought, but the spirit itself maketh request for us, with sighs, which cannot be expressed. Let us then, though we know not how to pray in freedom of joy, pray in freedom of sorrow. Let us begin Freedom of joy, and freedom of sorrow. to offer in sorrow, and in time we shall offer in joy. For Psal 30. 5. Though weeping may abide at evening, yet joy cometh in the morning. And Psal. 126. 5. Though we shall sow in tears, yet we shall reap in joy. Vers. 109. M● soul is continually in mine hand: yet do I not forget thy law. Vers. 110: The nicked have l●ida snare for me: but I swerved not from thy precepts. BY this phrase is meant that he was at the point of death, as it may be seen by other places of the Scriptures: as when the Ephramites were angry with jephtha because he went to war without them, he answered, I put my life in my hand, etc. The Witch likewise which spoke to Saul, useth the same speech, and I have put my soul in my hand, etc. And job saith, why should I rend my flesh with my teeth, or carry my soul thus in my hand, etc. Where he meaneth that he was at death's door. My soul sainteth, mine eyes fail, I whither like a bottle, and such speeches declare his misery. This great danger wherein he is, he useth as a third reason, to move the Lord to hear his prayer: for by this means it came to pass that his prayer was more earnest. The greatness of his grief he amplifieth in the 109. and 110. verses. And in this extremity of grief, we shall see that he had good cause to pray earnestly, if we do consider the reasons which flesh and blood would put in to his mind. For first when he saw that he was in such straits, that he could not see means or ways to be delivered, than his reason would persuade him to leave the light of the word, as a thing that in this case showed no light, and to use policy for to help himself. This is a great temptation, and if God had not assisted him, he might have fallen hereby. For we see that Saul, when the Lord gave him no answer, by urim and Thummim, nor other ordinary means, he thought good in policy to ask counsel of a Witch; which he before time had punished with death. Thus would corrupted judgement have carried him to use policy and unlawful means, and to have forsaken the lantern of the word, if the Lord had not stayed him: and therefore this was one cause to move him most earnestly to pray. Secondly, if he looked to his affections, he should find them as corrupt: for they would have carried him to revenge, when he saw himself to be unreasonably and unconscionably dealt withal: and therefore to restrain the headstrong affection of revenge, it was very needful that he should pray fervently. For we see that when Nabal dealt churlishly and uncourteously with him, because he wanted this help of prayer to keep under his affection, therefore he straightways swore he would kill him, and would have done so, had not Abigail stayed him, and pacified his wrath: whereas at other times, when Saul dealt injuriously with him, and the Lord might seem to have given him into David's hand, yet because he had prepared his heart by prayer, he abstained from revenge, and committed vengeance to the Lord. This than might be a second reason to move him to pray. Thirdly, when he saw all means taken away, that he must use no means of his own, neither yet revenge himself: then would the devil be busy to drive him to despair of help and safety: therefore great need he had to pray that the lantern of the word might light him against the darkness of despair. As man cannot bear too much prosperity, so he cannot bear too much adversity: and not only extreme prosperity and adversity; but even some little affliction, or prospetitie, will cause our corruption to break out. We are then to accuse ourselves of unbelief, that do break out in little things, more than this man in his great troubles. And to remedy this, we must set this and such examples before us, to strengthen us, that as God helped others, so he will help us. If God dealt so with them, that had not such spiritual promises as we, nor so clear light of the Gospel as we; and they so many ways pleased God, and we have so many ways sinned; and they had so plentiful promises of this life, and we have spiritual: then we must not think to escape troubles, but must correct our womanish affection. Vers. 111. Thy testimonies have I taken as an heritage for ever: for they are the joy of mine heart. THis is the amplifying of the first verse. This is a true sign that he loved the word, because he loved it as well in trouble as in prosperity. This is a rare sign of faith: for many are like jobs wife, who in trouble forg●t the commandments and slided from them: but the contrary was in job. We shall not then have a sure trial of our faith, before our troubles try us, yea and sore troubles, that our soul is in our hand. But if in the greatest we can say the Lord is our strength, our faith is strong: but if little troubles make us fail, our strength is weak. Therefore we must meditate of these things before they come, that we may stand when they come. If this man in trouble forsook not God's word, how ought we to be ashamed, ●●● in prosperity cannot stand steadfast? yea we may fear his judgements because that▪ seeing we be led away with vanity now, when trouble cometh we shall fail away. For the continuance of sin doth either brawn the hearts, or work sore grief to them that have it. Then must we look to the benefits we have received: for they are not otherwise good but as they are sanctified by the word, prayer, etc. and when we seek the glory of God, and the profit of our brethren. He first protesteth his love to the word, in that he maketh it his inheritance, which he proveth because his heart is set on it: for where the heart is, there is his treasure. By testimonies is meant the covenant between God, and his people; wherein he bindeth himself to them, and them to him. Some think that the excellency of the word is here set out by many names: but we must look to the propriety of every word: as before by judgements, so by this word testimonies, is meant the covenant: not the commandments, because they cannot be our inheritance, for they cannot comfort us, because we cannot fulfil them, but fail in them; and cannot therefore take comfort, but it is rather a kill letter. It is the Gospel that bringeth peace and comfort. The law when it is taken generally, containeth all the word; particularly, the commandments: so the word generally both law and Gospel: but particularly, the promises: as Rom. 10. So likewise by the testimonies, when they are opposed to the law, is meant the promises of the covenant: as Esay. 8. and this testimony is confirmed to us by the Sacraments, as to them by sacrifices. The covenant is called an inheritance. First, because it is excellent. Secondly, because it is proper to them. Thirdly, because it cannot be lost, but by their own default. It is his: first, because God hath promised to write his law in his heart. Secondly, because he hath promised to him life by it. Thirdly, because God will perform his promise. This covenant is excellent, because hereby we are made the sons of God, and having 1 our sins for given us, we shall be enabled in some measure to keep the law, and that God with his providence will watch over us. trouble and grief where with many are destroyed, yet shall turn to our good. Again, it is excellent, because it is permanent, 1. Pet. 1. where it is called uncorruptible. All things compared with this, are vile: I count all things but dung, saith Paul▪ Men will in danger make shipwreck of all, that they may save their lives▪ so Paul did even willingly part with all things, and counted them but dung for this, Phil. 3▪ 8. 9 We must examine whether we make this account of our salvation, and of the word, which is called milk, meat, silver, and all things, that we should seek all things in it. This inheritance is proper to the elect; as jam. 4 Rom. 12 and john saith, that This is our 2 privilege to be the sons of God. For riches are common to the good and evil, so is glory, etc. for both have these things, therefore they are no true inheritance, because they are common to many: and these things cannot get us heaven, nor deliver us from hell. It cannot be lost but by our own default: for that, that some lose their inheritance without default, is the corruption of the world; but forgiveness of sins, and such like, 3 which are our inheritance, cannot be lost: for though Princes may be driven from their kingdoms, yet cannot the gates of hell prevail against us; so that, though the mighty can take away our life, yet they cannot take away the love, providence and good will of God. The things, and inheritance are most esteemed, which are of longest continuance and Simile. have longest endured; as to esteem leases better than to be tenants at will, copies better than leases, heritage's better than copies, because there is no collusion and cavil of law can take it from us. This is most excellent: and such is our inheritance: for we were elected thereto before all worlds, and look to go the same way, that all the faithful before us have gone: and have it confirmed with the Law, Prophets, and Gospel, and with the godly death and holy life of his servants. This word bringeth to us the things that eye cannot see, etc. This is the chiefest of all, that it cannot be taken from us: for all heresies and sects are discerned by the word truly understood, by this, I say, that the word truly understood, giveth faith, whereby we are surely persuaded of the life to come and of the resurrection, Paul saith, Act. 20. that without faith in the resurrection there is no religion: so joh. 6. and Phil. 2. Therefore Heresy, Papistry, and Paganism can give no true inheritance, because they cannot assure us of our salvation. Again, the truth giveth us not imaginary good things, but good things in truth; and assureth us truly that we shall be saved, and they have not these, they therefore have no true inheritance. He doth not only confess that he made the Lord his inheritance; but also he saith that he maketh the testimonies of God his inheritance; both because they are the means whereby we come to have inheritance in heaven, and also because they are assurances of the same. For the word is, as it were, the deed of gift, and the Sacraments are as it were seals of the same. Almost all men will confess that the word is to be had in this singular account: but yet few do attribute this dignity to the Sacraments. And yet as the indenture, when the seal is taken away, is nothing worth; so if we take power from the Sacraments, then can we not have our assurance good. If we cannot come to make this account of the word and Sacraments, yet as David did, let us be sorry that we cannot. He when he was driven out of his kingdom, and banished from the Temple, said, this will I require, that I may behold the fair beauty of the Lord, etc. He had now lost his kingdom, wife, children, and all, yet these if they might be restored, could not satisfy him, unless he might also be in the house of the Lord. Then let us labour to have this desire, that if we cannot with joy find it, we may with sorrow labour after it. Vers. 112. I have applied mine heart to fulfil thy statutes always, even unto the end. IN the former verse he showed his faith, and his joy which came thereof; now he showeth that here in this joy he will keep the commandments: whereby he showeth that this was a true joy, because it wrought a care to do good. For if we believe the promises truly, than we also love the commandments, otherwise faith is vain; a care to live a godly life, nourisheth faith in God's promises. Here is the cause then why many regard not the word and Sacraments; or if they do a little, it is to no purpose, because they labour not to keep the commandments. For unless they have care to do this, the word of God to them cannot be profitable, nor the Sacraments sacred. He further showeth that this was a true care, in that it began at his heart: for here is the beginning of all goodness, here is the root of religion, and here the foundation of our faith must be laid. It is not the refraining from outward actions, it is not the restraining of the outward man: but it is the heart that we must travel about, and take care for. Hereof it came to pass, that many of the Kings & people in the books of Chronicles continued in godliness, and kept an even and equal course, because they prepared their hearts; as Ezechias, josias, and others: and hereof it came to pass that many fell from the faith, because they sought not God in their hearts; as the Scribes and pharisees, which cleansed the outward actions only It must then be our lesson which we must study on, to take care to our hearts above all things, and to make the beginning there. For the cleanness of that pleaseth God, and the filth of that displeaseth him. But when he saith, I have inclined, doth he mean that of himself he could apply his heart as he listed? No, no, he meant nothing less. For he was conceived in sin; and how then were the preparations of his heart in his own hand▪ Again, he prayeth, portion 5. Incline mine heart unto, etc. where he doth plainly show, that it was God that turned his heart at his good pleasure. And no marvel truly, for the heart of man can no further be tried out, or spied, than the Lord doth gage and open it, that we may see thereinto, jerem. 17. 9 And again, the hardness of man's heart is such, that it will sooner break than bend; and may sooner be applied unto any thing, than unto goodness. Where in the folly of Papists, and other heretics is more than manifest, which by this and such like places, would prove the free-will of man, and that he can incline himself to goodness; s●eing that here is nothing else meant, than that men do then incline their hearts, when God doth incline them; so that the Lord he worketh all, and yet is it attributed to men, when they receive and pursue the working of God: so the heart is free if God maketh it free, not else. If we presume of our free will, when we have it not, we shall purpose, and God will otherwise dispose: for hereof cometh it that so many fall from their purposes. God is not pleased, but with voluntary offering, therefore he applieth his heart; and we must beware of servile service. The constantness of his purpose to continued in this obedience, he showeth, when he saith, he will do it for ever and ever, and that at all times, not only at a communion, or at a fast, or in sickness, but at all times. PORTION. 15. SAMECH. Vers. 113. I hate vain inventions: but thy law do I love. HE showed in the last words of the former part, that he means to be constant to the end; now he showeth four reasons thereof: the first reason is the hatred that he had of all wickedness, in this first verse He hath used many arguments to prove to his heart that he loved God, and to commend it to others by his example, as Paul doth. This was one, the love that he had to God's law: secondly, his trust in the word: thirdly, his care to keep it, etc. and therefore he often prayeth for it. He showeth his love of it, in that he preferreth it to all other things: as in the eight portion, The earth is full of thy goodness, teach me thy statutes; he maketh it sweeter than honey, and better and more precious than silver His desire that he had to keep it, and the prayers that he maketh for it, are to be seen almost in every portion. Here he useth a proof, drawn from the contraries, which is a true and sensible kind of reason; he loveth the law, because he hated all the ways of false hood, either in doctrine or life. Our reason will teach us, that there is no agreement between fire and water, between light and darkness; and so if we go through all the course of nature, we shall see that there is no agreement between contraries. This argument is often used in the Scriptures, as Psalm. 145. Do not I hate them, etc. Zachar. 2. Tit. 2. 1. and most plainly 1. Cor. 6, What fellowship is between light and darkness: etc. This is needful for men to know, that they learn to hate superstition and heresy, and to root it out, lest whilst with Saul they spare wicked Agag, they persecute righteous David. If a man hate false religion, he shall never be infected with it: for if they be persuaded that it will hurt them, than they will keep themselves far from it. A man when he seeth a toad, or any other hurtful beast, he will be sure to keep him far from it: neither will we ever receive for meat that we know to be poison: so if we believe that Popery and Heresy are poison, than we will not receive them. But if men think favourably of Heretics, and call them honest men, and well dealing men, than it is very easy to entangle such a one. Herein doth the coldness of the love of God's law in us appear, in that we doé so coldly hate the false. Because love setteth the price on things, and hatred maketh us far from them, therefore if we will continue in the truth, we must love it: and if we will avoid the false, we must hate it. And we must not be deceived by the outward show of an honest life, for if comparison Note well: affliction soon tries godly and godless. be made between God's children & Heretics when they are both in prosperity, or both in adversity, than we shall see the difference between them: for otherwise, there is no comparison to be made, when they are one in prosperity, and another under the cross. When the children of God are in trouble, and in affliction, the graces of God do manifestly appear in them: for first they have such spiritual wisdom, & understanding, that even poor & simple souls in the country are able to answer the great and learned men of the University: so that they be not able to withstand the Spirit that speaketh in them. Again, their boldness and courage in the truth is such, as that they be not ashamed to speak, even before Kings, & the mightiest of their enemies. But Heretics how far are they from this wisdom, when they come to answer, they either say nothing at all, or else their reasons are so blockish, and without sense, that a child would marvel at their folly: and though they set some face and show upon them, yet if they be unripped, and then referred to their heads, they are but vanity. As for their boldness and courage, it is nothing: for if they speak to some simple man, or in some secret place, then will they be bold to speak their pleasure: but call them to the place of judgement, or before them that are able to call The wicked are but cowards under the cross. them to accounts, than their answers are to seek. And here of it cometh, that they are perjured, unfaithful, not men of their word, but dastards and cowards, and such as will not stand to the truth. In suffering there is a great diversity between them: for if the child of God come to suffer, he is neither effeminate to account the pain too painful, neither yet blockish without sense and feeling in suffering: but he feeleth the smart and bitterness of it, and yet feeling God's favour he overcometh it. And this is true patience indeed, when men feel the pain to be grievous, and yet through the hope and feeling of God's favour do overcome it: and in suffering they can pray for their persecutors, and can be contented to shed their blood for the conversion of those that seek their subversion and overthrow. Deal Heretics thus? or do they not clean contrary? Yes: for in their suffering they are either as men without sense, bereaved of their wits; so they are rather blocks and stones, than men, and their suffering is blockishness, and not patience: or else they are effeminate and womanish, to howl and cry out in their pains, and to die with cursing and banning and all kind of railing. Thus they deal. This experience have we seen of both, even within our days. If you compare them together when they are both of them in prosperity, and if you then consider their lives, you shall also see that there is great difference. For the children of God, whilst they love the word, the Sacraments, and discipline, they cannot long lie and continue in any sin: for the word will rebuke them, the Sacraments will admonish them, and discipline will also help to bring them from it: but the wicked live and lie as in a dead sleep in sin in prosperity, and will not be wakened. He doth not only speak of corruption in doctrine, but also in manners: as in every commandment, we cannot love the good, but we must also hate the contrary: as in lust, adultery, etc. as joseph hated his Mistress, when he once perceived that she was unclean. Then whilst men are given to vanity on the Sabbath, they love not the Sabbath: for if they did, they would either take heed of such; or if they fell into them, they would recover themselves. Then we cannot love the Sabbath, unless we delight in it, and hate the contrary. Then if we will try whether we love the word, let us try it by the hatred of naughtiness in us, and this if we feel, we may be comforted, for God will work by this. The word (thoughts) is a metaphor from the crooked boughs of a tree, and signifieth, that as the trees have their boughs spread abroad crookedly, so do thoughts grow out of men. And his meaning is, that he hated these overthwart thoughts. Therefore he laboured not only for the outward hatred, but even the imaginations that are contrary thereto, as the thoughts of idolatry, uncleanness, etc. and to these all he biddeth battle, that he may love the law. This is a good thing for us: for though we come not to idolatry, murder, adultery, etc. yet the evil thoughts come into our minds; and these we must not suffer to be settled, but at the first we must hate them, and drive them out. Thoughts are not free, therefore neither it is enough to love in show, but we must also love in thought: for if we favour them, we may by little and little be carried away. For hereof it cometh that men are brought to revenge, and other evils, because they make not conscience of the thoughts. Thus we see that men have thoughts of heresy, anger. etc. and yet they are not at defiance with them, & therefore they fall into the sin. Hereof men fall into adultery, become enemies to God, his Ministers, and religion: for whilst they make no conscience of thoughts, they fall into the sins. It is true then, that we must first fight against reason, when we will fight against sin, as a man fighteth not against swearing, because not against anger; and not against anger, because not against reason. Vers. 114. Thou art my refuge and shield, and I trust in thy word. BEcause the Prophet could not persuade himself of any other safety, than of the safe●●●● which he had under the Lord, he showeth that so long as he put his trust in Gods 〈…〉 s, he feared nothing. And surely this aught to be the principal thing among Christians▪ to look 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 we are in danger, in poverty, in any distress, we have so many by-paths, and can invent unlawful means and shifts so for our deliverance, but only because the Lord and his word is not our refuge and our shield? For if we were once persuaded, that God were our tower to defend us, and our shield to cover us, we should be stayed. If we then call on God in our need, we must know, that Psal. 33. vers. 18. The eye of the Lord is upon them, that fear him, and upon them that trust in his mercies. And that Psal. 145. 18. He will fulfil the desire of them, that fear him, he also will hear their cry, and will save them. And our cause being good, we need not to doubt of him: for Christ's temptations. Matth. 4. he hath promised to be our shield and buckler. So our Saviour Christ being tempted of Satan to turn the stones into bread, was moved by him to distrust God's providence: What (saith he) dost thou think, that if thou wert the Son of God, thou shouldest be left in such wants? make some shift therefore for thyself. But Christ knowing God to be the author of his need, was assured that he would secretly nourish him, until he had received ordinary means again, and so strengthened himself in God's promises. Likewise, when we are in need or in peril, Satan will cause us to use one shift or other: but we must answer him, The Lord is my shield and tower, I am sure enough; and therefore I hate all ill inventions; I put my trust in the Lord. We acknowledge this with our tongue, yet it is a hard thing to be practised, to put our Hard to trust and rest on God's promises. trust in God's word. For howsoever we will grant indeed, that we must put our trust in God; yet we hardly yield unto this, that we must trust in his word: but we must here correct this unbelief, and learn that if we seek for help at God, we must trust in his word. Doth God's word threaten his justice, and can we find in our lives, that if we use evil means, we shall be punished? Doth God's word assure us, that God is merciful, and do we believe that jesus Christ came to save sinners, although we were the greatest, and that he came to call sinners, and not the righteous to repentance, and that jesus Christ came to save that which was lost, and to refresh all that are weary and heavy laden? Thus the man of God saith, portion 8. 1. O Lord, thou art my portion, I have determined to keep thy law. And portion 14. 6. Thy testimonies have I taken, as an heritage for ever, for they are the very joy of my heart. Thus he showeth, that we must seek for that in God's word, which we seek for of Sim●●. him. For his word is a conduit or waterpipe, whereby the Lord conveying his mercies unto us; will have them run through unto us. Do we believe then the promises that God will provide for us? then let us beware of all wicked shifts, and trust only in his word. For if we believe God to be our tower, we must look to God's word. The Heathen men and the profane worldlings, will speak gloriously of the goodness, of the strength, and of the mercy of God: but when they come to see it in the word, they will err altogether out of the way; whereby they show how they utter more in their tongues, than they perform in truth. For the Lord hath laid that help on his word, which he would have us to seek for at his hand: so Christ by the word put the devil to flight, with these words in effect, Thou wouldst have me, Satan, to mistrust my Father's providence, and to give myself to be taught of thee: but I know he will keep me in all my necessities, and why? because he hath said, Man liveth not by bread only, but by every word that proceedeth out of the mouth of God: the Lord hath provided ordinary means to nourish me, and hath not commanded that stones should be made bread, and why then should I use unlawful means? Wherefore I will stay myself upon my Father's providence. We see, he might have said, that God is almighty and strong, or that by his mighty power he might have put off Satan; but he reciteth the words of Moses, which he used, when the Lord so wonderfully had preserved his people the Israelites in the wilderness, without ordinary means. We must in like manner, when Satan shall set upon us in time of need, say, it is written, The Lord is just and true in all his promises. It is written, The eyes of the Lord are upon the righteous, and his ears are open to their cry, nothing wanteth to them that fear him. The Lions do lack and suffer hunger: but they which seek the Lord, shall want nothing which is good. It is written, Rom. 8. verse. 35. Who shall separate us from the love of Christ? shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? When we are tempted then with doubting in ourselves, 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 us? 32. Who spared not his own Son, but gave him for us all to death: how shall he not with him give us all things also? If we be tempted to steal, we must say, as it is written, Man liveth not by bread only, but by every word which proceedeth out of the mouth of God, knowing that God is able to preserve us without ordinary means. Vers. 115. Away from me ye wicked, for I will keep the commandments of my God. THe cause why the man of God could not so stay himself on the Lord, was, because what way soever he turned himself, he could see no man that would help him. He had no help of the world, every man provided for himself, some shifted this way, another that way, he could see no good example of any, which either believed God's promises to be true, or were ready to obey his commandments. Wherefore it is manifest, that they were impediments rather than furtherances unto him. For else why should he say, Away from me ye wicked▪ & c? Were there so many impediments in his days, and shall we think there are not so many in ours? or was that age wherein he lived more wicked, than the age wherein we live? First, we are nothing like him in good things, he had greater graces of God than we have, he had gone further in holiness than we; we live in more wicked days than he did. For whom shall we have to follow? Some follow this religion, some follow that; some give Few men truly fearing. themselves to this shift, some to that: so that we have no examples to build us upon, but a multitude to bring us from the right way. Seeing then we are far worse than the Prophet, and our days worse than his times let us say, Away from me ye wicked: that is, seeing we cannot avoid our dwelling and living among the wicked; yet Lord, let us be kept from the corrupt example of the wicked, and grant that we may eschew all familiarity with them. And as in harvest, if in every place of the lands, where we reap or mow, were Simile. Snakes, we would be very wary lest we were stung or empoisoned: so had we need in these dangerous and plentiful days of sin, to be circumspect, lest we be either empoisoned To be poisoned with false doctrine, or stung with an evil conscience. with false doctrine, or stung with an evil conscience. And as a man being a mere stranger in goodness, living in the company of godly men, hearing them, seeing them, and conferring with them in good things, would by God's grace so be converted: so a good man falling into the familiarity, and like affections, speeches, and actions of the wicked, shall easily be corrupted. We shall see sooner that we are infected and hurt, than we shall espy how we are infected and hurt, and though presently we see it not, yet hereafter we shall. And as it is the mercy of God to be good by the communion of Saints: so it is the just judgement of God to be wicked, with the company of the ungodly. Neither must we think, that here is meant to go out of the world, to avoid the evil (for we live all under one Sun, which is above us, we tread all on one earth which is under us, we use all one water for our necessities, we have like callings with them, we join in the same towns with them, yea and often dwell in one house with them) but we must beware we have no fellowship with them in their sin, we must away with their devices to mistrust God's mercy, No familiarity with the wicked. we must hate their imaginations, wherewith they displease God, we must not draw in their yoke with them. If then thou hast a wicked father, or if thou hast a wicked son, or ungodly servant, or an evil companion, thou must not have familiarity, or draw in a line with them, thou must not be a fellow or a companion in sin with them, so shall we keep ourselves unspotted. For as the evil men, if they purpose to be obstinate in sin, will take no profit by the company of the godly: so the good men, if they will fear and suspect the ungodliness of the wicked, and look unto their ways, shall by the Lord be preserved from their evil. For we see, that as the evil men are not the better for the godly, with whom they are joined in the same town or house with them, because they are so shy of goodness; so, if we be as shy of their wickedness, we shall be freed from much ungodliness. Wherefore we must not be like affected, we must not think as they think, speak as they speak, do as they do, nor use their calling as they do. Otherwise we see, that as the evil by the godly are bettered, so the good are made worse by the ungodly. Thus we have heard, that as the man of God in the first showed himself to have an hatred to the secret devices of man's imaginations: so in the second he setteth down a reason of the same, where we declared, that we could never be brought to the true hatred of evil inventions, until we be thoroughly persuaded of God's providence; whereof when we be once truly persuaded, we shall not need to serve this way or that way, because in all assaults we have a sufficient refuge in God. In that he putteth his trust in God's word, we must learn, that we must never sever faith and Gods promises, whereby we must be stayed, and lean to his providence: otherwise we shall have but vain speculations of his providence, until we know out of the word, to whom the promises do appertain, and what he requireth of them, to whom they are made. On which word of God, whilst we take hold, even as a shield safegardeth us from the blow of the adversary, so the promises of God are a sufficient buckler to defend us from the darts of our enemy. So that, if we have the Lord for our tower against Satan, if we be in poverty, we shall see the Lord our shield and wealth; if we be in sickness▪ he shall be our castle and health. The Israelites had proof hereof, who, so long, as they made the Lord their shield and refuge, were not once touched of their enemies. If this faith be in us, then shall we be persuaded, that the hearing of the word, and time which we spend in prayer to the Lord, will not hinder our calling, nor hurt our profit▪ but so long as we walk in our ways, joining with our calling the hearing of God's word, and prayer, he will be our defence and tower, and either save us from damage, or turn all our evils to our good. We must see all this out of the word of God. For our Saviour Christ (as we said before) did not rest in the omnipotency of God to put away Satan being an evil spirit, and therefore having nothing to do with him, but withstood him with this, It is written, still alleging the word of God: showing, that whilst he had bread: he should use it as an How the faith of God's children suffereth from the vane imaginations of unbelievers. Simile. ordinary mean, and when he had none, ●e should not make bread of stones, but stay upon the blessing of God which is above all means. Thus we see how the promises of God in his word did stay him. And here see how the faith of God's children differeth from the loose imaginations of the wicked, who, though they give great titles to the Lord of his mercy, justice, love, and providence, never look for this in his word. But if we will obey the Lord, and wait upon his promises, we must do it by the word, which is as a pipe, through which do flow God's graces towards us, and as a chariot to bring his will unto us. We are not then to look into the air, or elsewhere for Gods will, than in his word; but trusting still on God, we must look for help in his promises. That the man of God might do this the better, he severed himself from the wicked, giving us to understand, that he could not go forward, in that he saw so few examples of good, and so many examples of evil, whereby so many by paths are ministered unto him to step out of the right way, in seeing the corruptions of that generation. When we see then out of the word how we should believe, what we should do, what we should eschew, and look into the world, we shall find so many wicked ones, that which way soever a man would turn himself, although he would search the world with a candle, he shall find many evil to corrupt him, but few good to guide him. And seeing our times are worse, than the times wherein the Prophet lived, and we are easier and readier to take harm by evil examples, than he was; we must know, that whosoever will be truly taught to hate vain inventions, and love the word of God, he must learn that which is written in the first Psalm, that is, that we walk not in the counsel of the wicked, nor stand in the way of sinners. Away then with them that say, the Preacher indeed speaketh well, and teacheth the truth aright, but who doth it? and rather let us bid the evil away from us, let us follow them that do well, so far as they follow Christ and his word, let us be heedful to look to our ways, and be the more careful, because in former ages the Lord hath set before us so many examples of falling. We may communicate with them in our calling, we may be knit to them by consanguinity we may be joined with them in affinity, and as neighbours dwell together, we cannot in these things be well free from them: yet we must not deal with them as they be wicked, we must not draw in the yoke with them, we must not be given to the like studies, to the like endeavours, and enterprises with them. Concerning their calling in the world, we may use them, but not according to their corrupt dealing with the world. We see the Prophet his meaning is, Away from me ye wicked, ye weaken my faith in God's promises by your inventions, you enkindle mistrust in me, I will not yield to you, I will not consent to you, nor take part in any of your inventions: for I trust in my God, he is my shield, and my refuge. Here we may also learn, how to discern between their persons, wherein they bear Difference between persons, & callings, and lives. the image of God and their callings, which are the ordinance of God, and between their lives, which are full of corruptions. If we look but into the first commandment, we shall see how hard a thing it is to keep God's law, unless we sequester ourselves from the society of sin How shall we believe among unbelievers, or pray to the Lord among profane persons, or trust in the Lord among such shifters? For as evil men continuing in the company of godly men, shall suddenly at one time or other be coloured with their good things: so the godly abiding in the meetings of the wicked, unless they be very circumspect, Note. Note well the society of the wicked. and suspect their own weakness, will suddenly be taken. We know that joseph being in Pharaohs Court, began to be coloured with the Egyptians corruptions. If then we have any just cause of meeting with the wicked, we must not avoid their company; but we must mislike their manners, we must rebuke, reprove, & cry against their sins; we must fear ourselves, and in every thing suspect them. But let us see how dangerous a thing it is to be with the wicked, and what means there be with them for our destruction: Whether we be friends, and in league with them, or foes and at defiance with them, all is one. For if we be at defiance with them, how will they bring our persons in contempt, and raise many calumnious speeches against us, and affray us with injuries? If we be in friendship with them, in what danger are we lest they should inveigle us, allure us, and take us slily away from a good conscience. If we be at defiance with them, they will dismay us with threatenings: Note. if we be in friendship with them, we cannot deal so roughly against their sins, we can hardly gainsay them in their wickedness, we are drawn away by them, and wax cold by little and little in those things wherein we have been zealous. Oh here then appeareth the wonderful and unspeakable mercy of God to his children in this world to keep them as sheep among wolves, and to save them from the infection of sin, in the midst of a wicked and sinful generation. It followeth in this verse, That I may keep the commandments of my God. As if he should have said, he is not your God, because you put not your trust in him, but follow your own inventions: he is my God I love him; I fear him, I put my trust in him; I love his word, because his promises are sweet to me; I fear to sin, because his threatenings prove true; I trust in him, because of his word: he is none of your God, neither can you assure yourselves of him. For as Portion 20.3 Salvation is far from the wicked, because they seek not thy statutes. No, no, God is grieved and displeased with you, though for a while he spare you, he shall one day punish you, he is my protector and defender. This is a notable thing, and worthy to be observed. The man of God recovereth himself, because God hath promised in his word, that he will defend his as with a shield, but he will put to flight the armies of their adversaries. He reasoneth therefore thus with himself. The Lord hath promised to be a tower and buckler for them, that put their trust in him, and believe his word: I believe this to be true, I see it shall come to pass according to his word: therefore he is my God, my shield, and my refuge. Let us learn in time of trouble, thus to recover ourselves. For do we not see, how now adays some take this way, and some take that way, some use this shift, and some have that policy, do their dealings show, that God is on their side, or that he will take their part? nay rather that he is far from them. We must every one frame this reason, which the Prophet useth, that every man may say, I trust in God's word, I hate the vain shifts of the wicked, God is my God. My God: we must here mark, that we give not God sufficient honour, To love God only as we be taught in his word. until we cleave wholly unto him, as he requireth of us in his first commandment. For we then have him to be our only God when we only fear him, when we only love him, when we only obey him, when we put our trust in him alone. So that we deny him his honour, until we leaving all other fetches and devices of loving, fearing, obeying and trusting in him; and love, fear, obey, and trust in him, as we are only and wholly taught in his word. Excellent is that place of the Prophet, Psalm 73. where the man of God, seeing the evil men in number many, in power great; and good men in number few, and ability weak, began to be in a dangerous estate, in thinking almost wickedly of God's providence, and began to be moved, and to dispute as it were with God about the prosperity of the wicked, and poverty of the godly, until he came to look into the glass of God's word, where he found, that though the wicked seemed to have an happy time for a while, yet through God's secret curse, they had a fearful end, and though God's children were tried with many troubles, yet through God's secret blessings they had happy issues. Thus saith he, Was I so foolish and ignorant, and as a beast before thee, whiles by mine own wit and reason I would go about to search out thy secret judgements. Yet saith he, I was always with thee, thou hast holden me by my right hand, and howsoever it went with the wicked, my faith in thy providence did assure me, that thou didst watch over me, and wouldst not finally forsake me▪ Whom have I in heaven but thee, and I have desired none in the earth but thee. Though my flesh should pine away, and I should consume, yet am I persuaded that thou wilt not forsake me, they go a whoring, and thou destroyest them; but as for me, it is good that I trust in thee: that is, let all the world fall from thee, yet I see their end shall be fearful, and therefore I will still trust, and stay on thee. Mark what word he useth to Simile. To trust only in God. paint forth mistrust in God, he calleth it to go a whoring; we know what a grievous thing it is for a woman to prostitute herself to a bawd; so monstrous a thing it is to give our trust to any but to God. Wherefore we must fight against the corruptions of the world, not by the sight of reason, but by looking into the glass of God's word. Let us search then, which be the promises of God, to stir us up to do good, which be his threatenings to make us afraid of sin, what examples we have of good men, that we may follow them, what examples of evil to avoid them. For here be the pictures of good men, here be the lively anatomies of the godly, here we may take delight in beholding them. Let us discern by the word who are true worshippers, who are Idolaters. Let us look what rules the Lord doth give in his word, to know the truth, and in whom it is; to discern heresies, and in whom they be. Then we shall see, that this man is sound in religion, and careful of a good life, the Lord is his God, this man is void of true knowledge, and breaketh the law of the Lord, therefore undoubtedly God is far from him. This man though his knowledge be unperfect, yet he loveth to learn the truth, this man is a good companion for me; that man is an unbeliever, and trusteth not in God, I will not therefore meddle with him. Well now we have learned, that we never cleave wholly unto God, until all the corruptions of the world be not able to dismay us, but rather being stayed and established on the word of God we know assuredly, that the Lord will not be among the wicked. We have been taught that if we will truly believe in God, we must believe in him according to his word, otherwise he is but an Idol unto us, or a false God framed unto us after the imagination of our own hearts. And if we will truly discern between good men and evil, we must not judge them by our own reason, the common opinion of men, or according to their prosperity and adversity: for so the world cannot perceive who be Gods children, because the wicked often flourish, and Gods children are vexed: but we must look into the word and see there, how God setteth himself against the wicked, and promiseth to be near at hand to his saints. This may commend unto us what a necessary thing the study of the Scriptures is, which teach us to know God and his true worshippers: for otherwise we shall judge heretics to be true worshippers, and count wicked men honest. Vers. 116. Establish me according to thy free promise, that I may live, and let me not be disappointed of mine hope. HEre the man of God desireth, that the Lord would keep him safe and sure, and that he would confirm him and strengthen him in his word: where we see he prayeth for a thing mentioned before. Faith is not a sleeping thing, lying dead in us, but it is quick The godly often troubled with unbelief. and is nourished by the word. For God's children do not so believe, but that they are often troubled with unbelief: yea the Lord doth often suffer them to see their unbelief in themselves to strive against it. We see here, how the man of God felt some wavering in himself, he was not always in one estate, his faith was not ever at one stay, his belief had some unbelief with it, and believing he was afraid of himself. Thus we know, God's children are such, as do not presume, but they suspect themselves, & think humbly of themselves, which maketh them often to pray, that they may be confirmed to persevere. For when we begin to be secure, and to think too well of ourselves, than we cast off prayer, and lay aside all trust in God's word, so that God casteth us off for our pride, and Satan is ready to beguile us. We must not then satisfy ourselves, if we believe, but our faith must make us to grow in fear, & to be more careful to please, and more grieved to displease God; we must desire of God to have his promises confirmed and ratified in us, because we are in a very slippery estate. For as a man walking on slippery ice, and not heedful to his steps, nor fearing himself, is most ready to fall; so we in this world, unless we look very circumspectly to ourselves, are in great danger of sliding down. So fickle and frail is the world, that in every place we may take a fall: and as they which are on an high hill and steep, are in peril of falling down; so in the world, which hath such a downfall, unless we be very wary, and stay ourselves on God's word, we are most ready to slip. We may see in former times, how the dear Saints of God have fallen through security, and for want of this fear of themselves. Noah though a man preserved from the corruptions of the old world, was beguiled of Satan for presuming in his own strength. Lot also through his corruption and Satan's policy, was deceived, not suspecting himself. When David had not this fear, but hoped that he was sure as he thought, Psal. 30. he should never be removed, he fell foully, and yet so deceitful, that he could not see his fall in the space of an whole year. We see then how hard a thing it is to keep on our course in this world, and that it is the mighty power of God, as witnesseth Peter in his former Epistle, that we are kept in the faith. We are not our own guardians, we are not able to take the government of ourselves; nay, our Saviour Christ said, that if it were possible, the very elect should be deceived; so great is the power of the world, the subtlety of the flesh, and guilesulnesse of the devil. But, because they be humble, they fear themselves, they seek the Lord by prayer, and are desirous to be established in the promises of God, they are as strong as Mount Zion, which cannot be removed, but remaineth for ever, Psalm 125.1. Though then we be weak, yet our Christ is strong, though we have many enemies, yet the Lord hath promised to be our stay against them all. Let us know Perseverance that perseverance is as well the gift of God, as to come at first to God. We know what a free gift of God it was, that we came to him. He sought us, when we desired him not; he found us, when we sought him not. We see how before our calling, we closed our eyes, and would not see him, we stopped our ears, and would not hear him, we drew back, and refused to go to him, and the Lord was feign to draw us out; so that our beginning came of God, who reform our judgements, and renewed our affections: now to be established in seeing, hearing, and willingly drawing near unto God, is his only gift also. Well, we must be afraid of ourselves, and suspect ourselves. For why do we slip often into such gross sins? why are we carried away with our own affections? why do so many good motions die and perish in us, but only because of our security, we are not careful to please God, we are not afraid to offend God? Well, if we see that security hath been the cause of our woe, let us labour to be careful, which is the cause of our good: if security hath been the cause we feared not, let us now be careful, that we may be afraid of our frailty, and trust in God's word. Otherwise if we be quiet with ourselves, and yield to presumption, God will suffer us to fall. This is the cause, why our sins break out often to God's dishonour, and to the grief of our own consciences, because we do not more carefully to look our thoughts, and watch over our words. It is added in this verse, that I may live. So he saith, Portion 10.4. Let thy tender mercies come unto me, that I may live. We see here, that the children of God think they have no life, if they live not in God's life. For, if we think we are alive, because we see, so do the bruit beasts; if we think we are alive, because we hear, so do the cattle; if we think we are alive, because we eat and drink, or sleep, so do beasts; if we think we live, because we do reason and confer, so do the Heathen. The life of God's children, is the death of sin; for where sin is alive, there that part is dead unto God. Art thou then given to malice, to swearing, to cursing, to breaking of the Sabbath, to adultery, to filthiness, to stealing, or slandering? surely then art thou dead, and if God should take away thy life from thee whilst thou art in this estate, thy soul should go sooner to hell, than thy body to the grave. We now see, that God's children, finding themselves dull and slow to good things, when they cannot either rejoice in the promises of God, or find their inward man delighted with the law of God, think themselves to be dead. The Prophet's meaning is this: I am even as a lump of flesh, I am like an image, or like an idol of God's child, I bear the face of his child, but I am as dead, and as a block, or a stock, or an idol. For as an idol hath eyes and seeth not; ears, and heareth not; mouth and speaketh not; feet and goeth not: even so have I eyes, but I see not the glory of my God; I have ears, but I hear not the word of God; I have a mouth, but I show not forth the judgements of God; I have feet, but I walk not in the law of my God. The just shall live by faith, Hab. 2. Rom. 1. Now I live no more, but Christ liveth in me, saith the Apostle. Oh that men would consider this, that they are dead otherwise than their life is hidden in the promise, and they have no life but in Christ, and from his spirit. If the Prophet said this of himself, where is the faith of our protestants, where is the life of the godly, where is their hope of a better life, where is their practice of repentance, where is the peace of conscience, that passeth all understanding, where is the joy of Christians, where is the care of mortification, where is the quickness of sanctification; where are all these become? They are sew and dead to good works, they live in sin, they be but Christians in name, they are very idols: There is no life but in the word, which we must find by experience in ourselves. When Gods children find this life of God in them, then are they merry and glad; but when they feel, that God withdraweth his spirit from them, than they see how they are dead, dull, and careless, as they were wont to be before they were regenerate. Shall not this make us more careful and zealous of good works, and to be more jealous of our selves? Let us consider this, that it is a joy to have a life: and that even the life of God, the life of Angels, the life of Christ, when we contemn this life: when we are zealous of good works, when we feel spiritual joys, when we look for a crown of glory, when we labour to be renewed to the image of Christ. This is an heavenly life, and though we will sweat, and eat, and drink, this is common with the beasts of the field, and having no experience of faith in us, we are either dangerously sick, or altogether dead. If we think it an hard matter, to restore nature in a consumption, how hard a thing is it to restore Simile. grace and salvation in a consumption of the soul? If we are without hope, when a man is in a languishing disease, when he hath no delight to eat, when he cannot brook The consumption of the soul. his meat, and his sleep is gone from him, he cannot labour, and Physicians dare not meddle with him: what hope is there when we are in such a consumption, that the wo●d which we hear doth us no good, the Sacraments which we receive do us no comfort, prayer doth us no good, and when we cannot abide to labour in good works? surely it is a token we are almost languished to death, if we be not already dead we are in extreme danger. The Lord indeed is gracious and would not our death, but if we be consuming and see it not, if God's life be going from us, and Satan's life is coming to us, if God's graces be languishing in us, surely we are as dead. Let us then search our own corruption, that we may see how near we are to life, or how near we are to death, whether we grow or consume, whether for the one we are to fear and pray to God, or for the other to rejoice and praise God. Thus we have heard, that the faith of God's children are not so sirme, as that it is never shaken, they are not always in the tenor, and as the Lord giveth them of his grace in measure, so he giveth them at sometimes more, at sometimes less: he often humbleth How Gods saints have many changes in this life and wherefore. them with incredulity, to exercise them in prayer, and to confirm them the more by his Spirit, whereof they have had a pledge in his word. We have learned, that the Prophet thought himself to have no life, but as he had the feeling of the life of the Son of God, to be conveyed to him by the spirit of God, through the working of the word of God: and that as we breath, eat, play, and labour, we have nothing differing from bruit beasts; as we have five wits to discourse of things, we have nothing more than the heathen, than the Turks, than the ungodly infidels. The Scriptures show that all that live in ignorance Ignorance and sin are dead: for they that live in ignorance, sit in darkness, and in the shadow of death, as it is in the song of Zacharie: and if we live in sin, the Apostle witnesseth, we are but dead, Ephes: 2.1. The death of sin, is the life of a man: and the life of sin, is the Rom. 6. 2. death of a man; sin than I mean to live in us, when we give over ourselves to sin with pleasure, and lie in our sin with delight. And yet here is a further thing, for the man of God speaketh of the experience of God's children, who when they feel delight in prayer, and their inward man delighted with the word of God, they think they are alive, and that so long they walk in the land of the living; but when they fall into some sin, and become unthankful or pensive, there comes a dullness and deadness of heart, they are not able to see any difference between themselves and the reprobates, and finding in themselves such an heap of ill inclinations, they think themselves to be dead. It followeth in the verse: And disappoint me not of mine hope. As if he should say: O Lord, even as I trust in thy word, so my hope is that thy word shall be accomplished. As faith is Hope. the mother of hope, so hope is the daughter and nurse of faith: for faith breedeth hope, and hope nourisheth faith: faith assureth us of the truth of God's word, hope waiteth for the accomplishment of it. His meaning then is: Lord as I trust in thy word, so strengthen my faith and disappoint me not of my hope, for howsoever the wicked continue for a while, I believe that I shall have a glorious end, I believe it is not lost labour to serve the Lord, O Lord I hope to see them trodden down, that break thy statutes. Thus we see how God's children fear their unbelief, and nourish their faith with prayer: so the true Minister of God cannot but be zealous to stir up his people to fervent and frequent prayer. We see the one half of this Psalm to be prayer; and that in every portion, two or three or four verses be prayers. And the man of God, being willing to bring his knowledge to feeling, hath still this prayer, Stay m●e in thy word: teach me thy statutes: disappoint me not of Feeling and knowledge how confirmed. my hope: establish thy promises to thy servant. For as reading, hearing, and conferring, do more increase knowledge than feeling; so meditating, praying, and singing do more nourish feeling than knowledge. Had he that had such a faith in God's word, such joy, such delight, such life in the spirit, need so often and fervently to pray? then I beseech you let us pray, pray, pray. Vers. 117. Stay thou me, and I shall be safe, and I will delight continually in thy statutes. THis agreeth with that in the verse going before, establish me according to thy promise. Hadst thou need David to be stayed? didst thou waver? oh how need we to be stayed, and to pray against our wavering? he meaneth here thus much: although I am well minded, and delight in thy law, yet I am so brittle and so slippery, that if thou stay me not, I shall fall, I am gone. Oh man of God, feeling his own wants and infirmities! I shall be safe, that is, If I be not stayed by thine hand I shall be at the last cast. Psal. 30. 6 he said, he should never be removed: here is another spirit, where he saith, he should be safe. But here woeful experience taught him, that he durst not be stayed on himself: whereby he declareth, that as without God's word, he could not be safe: so come what come would, befall what danger could befall, in the Lord's word he was stayed sufficiently. Then we are to learn, that the promises of God must engender in us a care and fear of ourselves; for if we begin once to be quiet with ourselves, when we begin to be secure and presumptuous, let us assure ourselves, that we are not far from sin. But if we fear that we are staggering and reeling persons, and that we are very slippery, is there not cause of humbling, that this humbleness should breed carefulness; carefulness should cause watchfulness; watchfulness should use the means; and the means should be sanctified by prayer? Then come hell, come the devil, come the world, come the flesh, if the Lord stay us, we shall live and not die, we shall surely not miscarry. And I will delight continually in thy statutes. We see here that there is no free will, for he prayeth likewise Port. 5. 1. Teach me, O Lord, the way of thy statutes. Neither did he promise of himself before, but did hope in the Lord. Such brittleness is in the world, such sleights in the flesh, such slyness in Satan, such corrupt examples in the world, that unless the Lord stay us, we are so far off from delight in good, that we are ready to fall into great sins. Every man therefore is to search his own heart, and by the cause we may come to the effects, and by the tree may conjecture of the fruit: so by the effects we may judge of the cause, and by the fruit we may judge of the tree. Where is now this delight, when we hear the word, we hear it with such coldness? therefore it is a manifest proof we are not sta●ed in the Lord. For whosoever doth not delight in the word, he may deceive his own soul: but surely as yet he is not stayed on God. If we are not delighted, then are we stayed on our own selves, but if the Lord work in us, then shall we feel delight. This is a grief of my soul, that I see no delight in the Lord's day, all things are done for Wherefore the Lord doth no more bless public exercises. fashion, but the power of godliness is not among us. The cause is the want of private exercises; the want of private reading, and praying, and this bringeth a secret curse of public exercises, and therefore I cannot but so often v●ge private prayer, and meditation. Vers. 118. Thou hast trodden down all them, that depart from thy statutes, for their deceit is vain. AMong all things to be spoken of, I think nothing more necessary than this, that God will one day come a righteous judge to men, that are so slow to keep a good conscience. All men are at quiet with themselves, and cry peace, peace, our long enjoying of the Gospel, our tranquility and peace, our abundance of the things of the earth, make us drunken with the love of this life, and cause every man to think thus with himself: I am none of the worst, when troubles arise, I hope to shift for one: but in whom (I pray you) is the Lord delighted? even in him that hath a contrite heart, Esay 66. and in such as tremble at his word. The Prophet saith in the verse following a little after, that he trembled for fear Vers. ●0. of God's judgements, what had he a more tormented conscience than others▪ no, he had such a continual feeling of his own corruptions, that it made him afraid For as the best flesh Simile. Good conference. is most tender, & where it is most corrupt, there it is most hard; and where the flesh is nearest to healing, there it will more speedily, and more freshly bleed: so the nearer we are to God, the more fearful we are; the more precious our consciences be, the more tender they are; and those things which being used in greater measure, will nothing fray a wicked man being urged, but a little will dismay the conscience of the godly. The mind of the prophet is this, thou hast done away the wicked, thou hast trodden them down, and swept them away, I am as brittle as they, and as ready to fall unless thou uphold me Portion 16. 6. he saith, It is time for thee Lord to work, for they have destroyed thy law: where he complaineth as it were, that the Lord deferreth his judgements, because the wicked had brought all things to such a confusion. And in the 7▪ portion 4. verse he saith: I remembered thy judgements of old O Lord, and have been comforted, as if be should say, though thy children be had in contempt, though thy Church be kept under, and the wicked are set aloft; yet I remember how in old time thou hast been a just judge, & hast punished sin. This comforteth me, both because of thy mercy, which thou wilt show to me, and because of thy justice whereby thou welt confound the wicked, and also makest me to fear myself: for both thou canst do as thou hast done, and thou wilt do as thou canst do. We must learn then in these two verses, thus much. That what judgement soever the Lord hath written down in hi● word, and we have either credibly heard reported the like with our ears, or seen them with our eyes, they ought to be unto us examples, and ratify to us the truth of God's judgements, that as he hath promised to punish, and indeed hath punished such and such sins; so he would do it in us for the like, and as sometime he hath even enwrapped his children in the like judgements, though not to that end, for which he punished the wicked; but as they have been partakers of the sin in part, so they have sustained the punishment in part: so we must know that he will punish the same sins, even Note the goodness of the Lord to his children when he plagueth the wicked. in us, or spare us, if we be without them. Howbeit, the godly shall not have the like judgement with the ungodly. He will not consume us as dross, but will try us as silver, he will not trample us under his feet, bu● humble us under his hand. Wherefore as in the sweet promises of God, there is a reverent fear: so in our infirmities, we must learn with David to fear much more. Genes. 10. We read, how God trod down the pride of them, that built the tower of Babel. When Pharaoh was advancing himself over the people of God, the Lord trampled him down with ten plagues, and trod him under foot in the red Sea. Exod 14 when Chorah, Dathan, and Abiram rebelled against God, and rose so insolently against Mo●ses and A●ron his ministers; the Lord trod them down, even into the earth, which opened her mouth and swallowed them up quick. The whole world for their ripeness of sin, did he destroy from the face of the earth, and scoured it with a purging water. The Lord pursued the land of the Sodomites, until it lay at his foot, which before was as a Paradise▪ The Lord swept away the Israelites, that they could not come to that plentiful and promised land. How often do the histories record, how God trod down many with wars, and swept away others with plagues? For as the Goldsmith purgeth the dross from the gold, and the potter treadeth the unprofitable clay to mi●e; even so the Lord purgeth & treadeth down his enemies. This must make us to fear, for many men dangerously pervert their souls, and Satan beguileth them with many shifts. But heretics and profane men say, The judgements of God indeed in times past have been great, but what is that to us? we confess they were wonderful in the time of the Law; but we hear not of them in the new Testament, what appertain they then unto us? But Christ hath taught us this general doctrine, Luk. 13. 1. where certain men came to our Saviour Christ, and showed him of the Galileans, whose blood Pilate had mingled with their own sacrifices: but Christ answered them on this sort, Suppose ye that these Galileans were greater sinners than the other Galileans, because they have suffered such things? I tell you, ●o: but unless ye repent your lives, you shall all likewise perish. Thus he also spoke of them, unto these jews, which took occasion to condemn those men for their punishments, upon whom the tower in Siloam fell. Every man will yield to this, that the plagues are great, but no man will apply them to himself. But our Saviour Christ before teacheth us, rather to fear and suspect our own estates, than to condemn others. Indeed all punishment shall not fall upon one man, nor one punishment shall light upon all. Though the flood sweepeth them not away, though Serpents devour them not, though they be not deprived of the promised land, yet surely the Son of God jesus Christ hath spoken it, and though heaven and earth pass, yet one ●ote of his word shall not pass, that unless we repent, we shall all perish: if not in these, yet in some of these; if not in some of these, yet in some other like to these. For the Lord hath many and divers judgements, whereby he would tread down his enemies. Beside the Apostle saith, Eph. 5. 6. Col. 3. 6. speaking of fornicators, covetous men, adulterers, idolaters, & wantoness▪ Let no man deceive you with vain words: for, for such things cometh the wrath of God upon the children of disobedience. This is spoken to God's children, that they should not mock at the menaces and judgements of God: for if they will not obey, the judgements of God undoubtedly will fall; but if they will tremble at God's word, they shall be children of obedience, and not be subject to this wrath of God. Thus Christ also reasoneth▪ Matth. 24▪ ●7. Luk. 17. 18. As the days of Noah were, so likewise shall the coming of the Son of man be. 38. For as in the days before the flood, they did eat and drink, marry and gave in marriage, until the day that Noah entered into the Ark. 39 And knew nothing till the flood came, and took all away: so shall the coming of the Son of man be. Luke 17. 28. Likewise also it was in the days of Lot, when in Sodom the Sun shined in the morning, and all was well, even then came the wrath of God from heaven. When the old world was making mirth, and thought of nothing less than of drowning, until Noah went into the Ark, suddenly the waters came upon them. Likewise is our estate, we know nothing now, we see the world is as it was, we provide for our posterity. Thus we see our Saviour Christ reasoned much like to David. In the peculiar judgement, it shall be like with us as with Sodom, that City was destroyed suddenly, and so shall we be. In the general judgement, it shall be as in the days of Noah, the water swept them away at unawares; so the fire shall purge us when we think not of it. Thou hast (saith David) trodden down in times past, thou wilt tread down again. 2. Pet. 2. 4. If God spared not his Angels that had sinned, but cast them down into hell, nor the old world, nor Sodom. etc. Thus our Saviour Christ, and with him his Apostles, teach by precepts and confirm by examples, and so must all the godly Ministers approve and teach this doctrine, that the godly may have their faith established in God's promises, and to leave the wicked excuse less against the day of judgement. They have left us a precedent to follow, whereby we must be awaked from slum bring, that God's children may stoop, and the rest be committed to the righteous judgement of God. We see how we may profit by examining several judgements for several sins, hath not God appointed in his word, and Several punishments for several sins. executed from heaven a several punishment for several sins? Doth God say that Idolaters, Heretics, and profane professors should be swept away with plagues and wars, and hath he not swept away the Egyptians in the red sea, Exod. 14? Did the Lord threaten the breach of the Sabbath with death? And did he not strike the man, that did but in that day gather sticks, Numb. 15? Whose sin though men spared on earth, yet the Lord punished it from heaven. Nehemiah taught his people this doctrine, saying, Did not the wrath of God fall on our fathers for our example? Yet there is to be noted, that evermore the Lord hath done, and doth fatherly correct and admonish, before he utterly sweepeth away. Shall we think that the Lord is altered? His long suffering did not presently punish, neither after he had threatened, but he gave term to repent: he hath dealt so graciously with countries, nations, and people, that he hath not so trodden them down, as they have trodden down his glory, but by benefits hath alured them, by chastisements driven them, and by examples persuaded them to repent before his plague came. The Lord hath appointed for disobedient children death, Deut. 21. 18. If any man hath a son stubborn and disobedient, which will not hearken unto the voice of his Father, nor the voice of his Mother, and they have chastened him, and he would not obey them, and after complaint made to the Elders of the City, all the men of the City shall stone him with stones unto death. And Prou. 20. 20. He that curseth his father or his mother, his light shall be put out in obscure darkness. There is among other, one wicked generation, even a generation that curseth his father, and blesseth not his mother; but of such a one, let the Eagle put out his eyes. Hath God so threatened, and will he not punish? 2. King. 2. Little children, who for their age, we would think to be spared, for mocking the Prophet of God Elisha, who cried for vengeance by the secret motion of Scorners. God's spirit, were by two Bears devoured. Did the Lord punish scorners then, and will he spare them now? For fornication we know twenty four thousand fell on one day, & were Fornication. swept away with the plague, and shall fornication now be unpunished? We stand but by grace, we are but petitioners, we must fear least living in these and such like sins, we be swept away with these and such like judgements. This must make us to fear ourselves, to love and believe the word, to grow in repentance, and make our schooling in the judgements of God, some in one, and some in another. We have heard now, how the cause of the Prophet's prayer, was the sight of his infirmities: this must stir us up also to private prayer. For though we have received never so many and excellent graces of God, yet Prayer. without prayer shall we not be able to stir up ourselves by them. We must see how the man of God, seeing the severe judgements of God, was moved to prayer, that he should not be trodden down and swept away with the wicked. We are likewise to swear to this practice, both to make us cleave faster to the word, & also to make us the more to fear our A visible judgement of God. selves. For it is a visible judgement of God, when we see the judgements of God, and are not stayed in fixed faith in the Lord, and a reverent fear of ourselves. We have been taught, because we are given to think that the judgements of God appertain not to us, that the long suffering of the Lord, is to leave the wicked unexcusable, and not to have one of his unsaved, and still calleth some, and doth not execute his judgements, until the measure of sin be fulfilled to the brim, Jennet▪ 6. So that he spareth to call his to repentance, to leave the wicked without excuse, who would neither be moved with his promises, nor feared with his judgements. And although it seem an easy doctrine, that God will by one way or other punish sin, and think that we have learned this before it be taught: yet we shall find ourselves ignorant of the practice of it, which if we knew, it would be a key of the whole Scriptures unto us. And thus much of the general doctrine, now of the particular; For their deceit is vain. As if the Prophet should say, notwithstanding all their high imaginations All vanity both of life and religion is but deceit. thou hast destroyed them, for they have but deceived themselves in false religion and vanity of life. Thus then let us consider of it, that whether our vanity be in religion or life, it is but deceit. Heresy and Idolatry carry a great sway, under a colour of godly life: but when God's judgements sweep them away, they seem vain, that neither their Idols can help them, nor their opinions comfort them. This than may commend unto us the word of God, that it only maketh us safe, and The word of God only never deceiveth us. stayeth us in all troubles, wherefore it is said, port. 12. 4. Except thy law had been my delight, I should have perished in mine affliction. So the Prophet jonah hath a notable sentence worthy to be written in letters of gold, and of all men to be remembered, jonah. 2. 18. They that wait upon lying vanities, forsake their own mercy. Whereby he showeth that they which depend on any thing, save on God alone, refuse their own felicity, and that goodness, which otherwise they should receive of God. So that the Prophet himself in not going to Niniveh waited on vanity, and could find no comfort in himself. We may for a time trust to Idolatry or ungodliness, but when the touchstone and trial of God's law comes, they cannot stay us, nor save us, for they will deceive all users of them, as false and vain▪ 1. Sam. 12. 21. Samuel exhorting the people to repentance willeth them to follow the Lord, and not to turn back, saying also, If ye turn back, that should be after vain things, which cannot profit you, nor deliver you, for they are but vanity. Where he teacheth us, that when miseries come, our delights are but vain, and therefore cannot help us. The Scriptures also apply this to ill manners, as Ephes. 5. the Apostle setting down a bedrow of many sins addeth this, Let no man deceive you, etc. where because some think, that for such sins God would be entreated, he saith, nay not so, be not deceived, unless ye repent, God will not be entreated. Likewise Gal. 5. the Apostle having taught them to provide temporal things for them, that minister spiritual, saith, be not deceived, where he hath this sense: ye may have many reasons with yourselves, against this doctrine, but when God cometh to tread down the wicked; then your reasons will not stand before his majesty, for the truth only there prevaileth; do not deceive yourselves, your hope will abuse you. And here all flattering of ourselves in sin will prove deceivable, we walk in a net, and deceive our own consciences, but this must make us fear, we must not reckon without our host, nor make our account without our auditor: for if we do, we will beguile ourselves, or flatter ourselves. Let every man therefore look to the flights of sin in himself, and to the deceit of his own conscience, and he shall see that all the ways of man are evil, but the Lord is for ever true. We must thus examine ourselves: Good Lord, will this thing stay me in the day of trouble, will this thing comfort me in the hour of death? then it is a sure thing, than it is comfortable, otherwise it is vain and cannot stay me, it is deceitful, and will not comfort me. Now if we trust in the word, we shall in death know that it is no imagination, howsoever the world would now persuade us that we live too precisely, and Satan lieth to get us at a bay, we shall then know our labour was not lost, and when the Lord cometh to judgement, if we have laid a good foundation, when the tempests arise, the winds arise, and the rain fall, we shall be sure, and not beguile ourselves, that we shall be on the rock of God's word, and built in faith, we shall be sure as mount Zion, and safe as jerusalem, when the floods of vengeance come. Vers. 119 Thou hast taken away all the wicked of the earth like dross: therefore I love thy testimonies. Mark the propriety of the word, he saith not thy statutes do I love, but thy testimonies, Testimonies. he saith here thus much: seeing O God, thou hast summoned the wicked, I will embrace more joyfully the record and covenant of my salvation, made unto me in thy word. For when we see Gods judgements on the ungodly, this aught wonderfully to commend God's mercy in free saving us from the like, that whereas we were in the like condition of sin, he might have measured the like to us, and yet vouchsafed to make his covenant in force unto us. Was it not a great mercy to save Noah and his, when all the world beside was washed away with water? Did it not wonderfully commend the goodness of God, that in the great destruction of Sodom he should deliver Lot? What a thing is this, that the Lord will make a covenant with us as with Noah, that if we shall trust in Christ, we shall never be confounded? Again, when the man of God seeth the wicked deceived, because they trusted not in the word, this maketh him to love the word, and assureth him, that there is an end of all perfection, but the law of God is exceeding large, that it never fails in trouble, nor deceiveth any in death. Wherefore this must make us to love it also. And if we compared this word with other vanities of the world, and felt in it such joys, and most specially in death and in troubles, and that when all fails, this doth minister sufficient comfort; surely the persuasion hereof would move us pathetically to express our minds, and say with the Prophet, Oh how love I thy law it is my meditation continually. Then when our strength shall fail, our breath draw short, our friends depart, our goods, country, and life shall forsake us; the word will be so sweet, so dear, and so precious, that when all these are gone, this will yield us great comfort. We have also learned here a further thing in the mind of the Prophet, who reasoneth thus: Seeing thou hast trodden down the wicked as earth, and scoured them as dross, therefore will I embrace thy covenants, and records of thy judgements, therefore the evidence of thy covenant which thou hast made to me, is most holy and precious. For when the judgements of God were so severe against others, was it not the great mercy of God to make a covenant with him? Was it not a wonderful grace of God, that being conceived and borne in sin like unto the other, he should escape God's judgement? Was not it a great mercy, that when all flesh should perish, Noah and his family should escape? Was it not the great goodness of God, when Sodom was consumed, to save Lot? When the Lord had left all to ignorance, was it not his great mercy to preserve Abraham? When the Lord overthrew the Egyptians, The rich mercy of God to the faithful in opening their eyes, when so many millions are left in darkness and misery. was it not free mercy to save the Israelites? Was it not the great grace of God to lead forward Caleb and josua into the promised land, when to so many he had denied it? Our Saviour Christ gave thanks to his Father, as for a special mercy of God, that he had revealed those things to babes and little ones, which he had concealed from many mighty of the world. If we consider how many are left in ignorance, given over to superstition, and remain under the heavy hand of God, what a mercy of God is it to give us his truth, to enrich us with his Gospel, and to bless us with such abundance of temporal things? Oh that this were known of us! oh that every man would say: Oh Lord, what am I that thou shouldest show me such mercy? to give me the enjoying of thy word and Gospel more than any other, and giving it to me, makest me to understand it above many: oh what am I that thou shouldest offer to me this goodness! I was borne and conceived in sin, I have multiplied and enlarged my corruptions both before & since my calling, my unthankfulness is great, my unworthiness therefore greater, and yet thou hast not ceased to prefer me in mercies before many. If we consider the fearful judgements of God in consuming all hypocrites, who will not say, that many have been called, and few chosen? When we shall see (I say) in the day of the Lord, his severe judgements to tread down these hypocrites, and cause them to go from his presence to hell, oh how will we esteem that we are in Christ, and say, Oh how love I thy law! For I see thy judgements are equal, and thou dealest not with me in justice, but in mercy; not in anger, but in love; not in wrath, but in pity: therefore they covenant is sweet, because I have deserved thy judgements, and thou hast spared me. Vers. 120. My flesh trembleth for fear of thee, and I am afraid of thy judgements. HEre may seem at the first to be some contrariety between fear and love, sith love causeth not, but casteth out fear. For he had said in the verse going before, that he loved the testimonies of the Lord; and here he saith, that his flesh trembled for fear. Wherefore at the first sight here is some show of contrariety, but indeed there is none. For he saith, My flesh trembleth, etc. whereby he showeth, that as he loved the law of God in his inward man, and with his part regenerate: so it is the outward and old man, and the part unrenued, which is full of corruption, that did fear. So that as he had God's spirit to renew his mind, he had this witness in him, that he did love the promises of God: but because his flesh rebelleth against the Spirit, and he found many corruptions of nature remaining in him, and threatening him, that after he was like to fall again, if the Lord, yea but a little should leave him: he saith, I am afraid, least for my unthankfulness, and unworthy refusing of thy mercy, thou shouldest leave me to myself, and so shouldest make a way to thy judgements. Thus there is an harmony in the Prophet: for because as the flesh hath a trembling fear, so the spirit rejoiceth. Thus, as we have often heard, God's children find to their comfort in themselves faith in God's promises, and a delight in his word, & sometime they are grieved for the absence of this sweetness of faith in the same. For as the presence of God's spirit bringeth joy, so the absence thereof fear; as faith breedeth a love of God's promises, so infidelity maketh us afraid of his judgements. Although Noah had great cause to love the promises of God for his wonderful deliverance: so he had great cause to fear himself, that he might have fallen afterward. Lot also having good cause to believe and embrace the covenant of God for his safeguard, had just occasion also to have suspected himself, that he was subject to falling. It is said, Prou. 28. 14. Blessed is the man that feareth always: but he that hardeneth his heart shall fall into evil For where fear is not, there is security; security breedeth hardness of heart, and hardness of heart bringeth God's wrath. Wherefore the Apostle writing to the Philippians, showing that God worketh in us both the will and the deed of doing good, lest hereby they should draw to themselves security, addeth, that they must fill the course of their salvation, in fear and trembling. For if we do only well by God's grace working in us, we are much to fear the absence of it. Wherefore we see how the man of God did justly fear his part unregenerate. This fear of God's children differeth much from the fear of the wicked: for it bringeth us to the Lord, and driveth us not from the Lord; it helpeth, and hindereth not our prayers; it hurteth not, but furthereth our duties. For it maketh us to fear lest we should lose God's grace, it causeth us to wait more and more to have it, and having it, moveth us by prayer to continue it. When Noah had God's favour he feared, and being warned of God (as Heb: 11. 7.) of the things which were as yet not seen, moved with reverence prepared the Ark▪ etc. So Habacuk hearing of the judgement of God, which should fall upon the faithful by the Chaldeans, saith, H●b. 3. 16. My belly trembled, my lips shook at the voice: rottenness entered into my bones, and I trembled in myself Paul said he preached with fear and trembling▪ Thus we see how the good Saints of God did fear, because they knew, that if the Lord should enter into judgement with us, no flesh should be saved, and that there was nothing in them, but of mercy: and therefore they acknowledge their weakness, unworthiness, and wretchedness. We see also that God's children have divers affects, according to their divers estates, and though sometimes they are quickened through faith, other times they are most ready to sin, if they do not sin. No marvel then though the children of God fear, when they see that God restraineth their will, & the greater their feelings are, yet are they mixed with a reverent fear of God's majesty, and sight of their own corruptions, lest they should not abide his glory, and lest they should not continue in their good things We see moreover that this fear humbled Noah▪ that the Prophets & Apostles spoke in fear, which the Lord gave unto them, either to prepare them to some grace which they should receive, or else more zealously to keep some grace which already they have received. And where it might be objected, that love casteth out fear, we must understand, of Excessive fear. that servile and excessive fear, which driveth us away from God. And seeing though we feel God's love by faith, we will fear, then much more had we need so to do, when by infidelity we feel not this love. So we must have both fear to prepare us to grace, and we must have love to continue us in this grace. And surely only they, with whom this thing hath been familiar, do know how love and fear do dwell together. For as blessed experienc● hath taught some, that by this fear they have attained to special graces, and continued in them by the same: so also by woeful experience some have found, that for want. ●f this, they either have not t●sted of the grace of God, or else not continued in the same. PORTION. 15. AYN. Vers. 1●1. I have executed judgement and justice: leave me not to mine oppressors. THe Prophet goeth on, praying for the increase and continuance of God's favour, using two arguments: the first, by showing his afflictions, which he suffered: the second, by declaring his affection to the word; whereunto is added a reason drawn from the nature of GOD, that it is his time to help in affliction. His general desire than is, to have a further love of God's word, to this end he showeth his miseries and afflictions, and with what affection he longed for help, trusting that God would now come to do right. His prayer is, that the Lord would not suffer him to be overcome with overmuch afflictions, but that as it is Psal. 125. 3. that the rod of the wicked shall not rest on the lot of the righteous, lest the righteous put their hands unto wickedness, and They may look to be protected that have a good cause, and the ohandle that cause well. that the hands of the oppressors should not prevail. God then giveth us this liberty, that we may pray against our and his enemies, but we must withal consider these two reasons. I have executed, As if the Prophet said, Thou hast promised to help all them, that hold causes and maintain them well through thy grace; I have used a good cause well; perform therefore, oh Lord, thy promise in me. So the Prophet prayeth, Psal. 41. Hear me when I call, O God of my righteousness, etc. where he showeth, that as God doth promise to help in afflictions, so he requireth of our parts, that we should suffer as weldoers, and as doing well in a good cause, as if he had expressed his mind in these words: O God, the cause which I maintain is just, and I have maintained it well, let them fall then that have an ill cause against me, who having so righteous a cause. As we have to learn, that we shall not be without oppressors, if we do well: so must we learn how to behave ourselves therein. It seemeth monstrous to some, that we should by well-doing purchase such enemies, as if when ye do well, ye suffer wrong, and take it patiently▪ this is acceptable to God: 1. Pet. 3. 13. Who is it that will harm you, if you follow that which is good? Yet it is a thing in the secret judgement of God, either to the trial of the faith of his children, or the fulfilling of the sins of the wicked. Who would think a man should have enemies, but by desert. True it is, if the world were aright: but because we live in such a world, wherein Christ himself executing judgement and righteousness did suffer, because it hated him, much more must we look for it, as Christ himself hath also fore warned, because the servant must not be above his master; and because we labour and cease not to hinder the kingdom of Satan, he enarmeth the world with hatred against us also. We must not think that we can be here quiet. For although we be sometimes troubled because we have not done somewhat, which we ought: yet often we must be oppressed as righteous doers, although not so, as our enemies finally shall prevail against us. We see the Prophet desireth God to be the patron of a righteous cause, and of a righteous cause rightly handled; we must then, if we will assure ourselves of God's protection, first consider if our cause be just, and having such a cause, whether we have rightly dealt in it. Let us therefore when we are oppressed, search our cause; if we feel that our conscience be guilty, than no marvel though we suffer, because the Lord correcteth either our evil cause, or our ill handling of a good cause. We must see that in the equity of our request, our cause be just and true, and being good, that our dealing therein be also just and right. Let us see this now in particulars. Our Saviour Christ saith, he came to put dissension between the father and the son, the mother and the daughter, and that the father in law should be against his son in law, and the son in law against his father in law. True it is, if it be for the Gospel's sake, and we withal have done our duties and obedience, which nature & our callings require, that we be hated; yet must we not be dismayed, although we have the enemies of our own family, of them which by nature are joined to us, we are not to be discouraged, if it be righteousness, which we must maintain, and unrighteousness which they maintain: if then our cause being good: we use all obedience, love, and duty, and yet be grieved, we must recover ourselves with that which Christ hath said: but if our cause be ill, or being right, we showed not ourselves humble and dutiful in the defence of it; then we have deserved justly to be evil entreated of them. If we shall observe this to happen either among Magistrates to their subjects, or Landlords to their tenants, or any other governors to their inferiors, when they shall deal ill with us in debts, fines, and exactions, we must consider, that if we have done righteously, we have the liberty to comfort our souls in prayer: Lord, I have done the part of a faithful subject, or the duty of a good tenant; Lord, help me against this man, which oppresseth me wrongfully. But if we have discouraged their hearts either simply by ill doing▪ or in a good thing by ill dealing, we must know, that the Lord by them doth take some good thing from us, who from them did take some good duties. We must see then whether we have done our duties in love or not, this will keep us from fuming, and will make us rest in prayer. The ignorance of this doctrine maketh us fret and fume, who never consider whether our cause be good, or whether in a good cause we have used good dealing or no. If God's children look thus into their consciences, it will humble them: as surely I did not well to him, God suffereth him to do the like to me again, and meateth out unto me the like measure with mine own meat-yeard. Where we must learn that God's children never deal so earnestly with their enemies, as with their God. And as this holdeth in superiors so must we mark this doctrine in all troubles with our inferiors or equals. Now if our servants or our children do not deal dutifully with us, we must enter into ourselves on this sort: Lord, I have brought up these sons or servants in thy nurture and fear, I have instructed them, and prayed for them, I have used all means whereby I might bring them to good: yet for all this, they deal ill with me, and in this case we must know that God will hear our prayers. But if we have not done our parts in clothing, feeding, or teaching them, or in praying for them, it is the judgement of God, in that we have not done the duty of godly parents, & Christian householders in making them the children of God, and servants of the Lord: neither can we say, Lord release me in this case. Wherefore job said, chap. 31. 13. that if he did contemn the judgement of his servant, or of his maid, when they did think themselves evil entreated by him, What shall I do when God standeth up? and when he shall visit me, what shall I answer? He that made me in the womb, hath he not made him, hath he not alone fashioned us in the womb? Vers. 122. Answer for thy servant in that which is good, and let not the proud oppress me. Answer: that is, be surety for me. So, though his cause was good, yet he thought himself not so wise as to answer his enemies, nor so strong as to prevail against them in that which is good: he knew that God would not take his part in any evil cause, which must make us, if we look for God to be our help, to provide that our cause be good. His mind then is: if my cause Lord were evil, I durst not crave thy help, but it is good: therefore speak for me. We therefore, if our cause be ill, are rather to crave of God, to have our sin pardoned, because the righteous God is not a defender of an unrighteous cause. Again, though our cause be good, we must not therefore think that we ourselves can answer it, because the man of God saith, portion 20. 2. Plead my cause and deliver me: that is, Lord put an answer into my mouth, take my cause into thine own hand, mine enemies are too wise and strong for me. Thus the Saints of God having good causes, would not trust in them. What is then the cause why oftentimes in good causes we prevail no more? even because we would shoulder them out with our own strength, & say not, Lord put wisdom into my mouth, Lord put a weapon into my hand. Then our good causes must never be severed from our God, for otherwise we shall never have good issue of them. So we must beware, that we make not God a revenger of our affections, but pray that we may be harnessed with a righteous cause, and with a right handling of it from God. True it is then, that in trouble we may pray not to be overcome, yet we see the man of God confessed, how he behaved himself well in affliction, and as by the fire the gold is both tried good, and purged from the dross; so the Lord proved in him the gold of his graces, and scoured him from corrupt affections; he scoured him from the love of this world, to stir up in him the love of the world to come; he scoured him from the works of the flesh, and quickened in him the works of the Spirit; he stirred up his gifts to serve God's glory, and scoured him from the love of himself. So by his fatherly chastisements, the Lord quickeneth us in good things, and delivereth us from evil. So we have heard also how in our defence we must pray for God's graces, because for want of wisdom and patience we cannot answer our own cause. For as in our suits at law, we get pleaders and Proctors to speak for us; so we must know that in the court of heaven, we cannot plead for ourselves, but must open our suits to Christ, which must plead it for us. Now in that he saith, Let not the proud oppress me: he noteth that they were such as did flatter themselves for graces received, as though they should be controllers unto him. No marvel then, though we reproach men, when we reproach God's mercy & majesty. We may learn here, that we can never deal mercifully with men, which will not deal mercifully with ourselves. For our sins must humble us before God, before we will be humbled with man, otherwise we shall grow so proud, that we shall not be far from oppression. Vers. 123. Mine eyes have failed in waiting for thy salvation, and for thy just promise. HEre is a further thing that the man of God requireth, not looking to be helped at the Perseverance. first brunt, but never to leave off his suit unto the very failing of his eyes, according to that of the Apostle, 1. Pet. 3. 10. If any man long after life, etc. 11. Let him eschew evil and do good, let him seek peace, and follow after it. So this man of God had long endured trouble, which many will be content happily to sustain for a while: but if it be any thing long, they fall from judgement and justice. We must not think then to deal ill with them, that deal ill with us: neither must we deal well but for a time, because we must persevere. For when we slip too much, we never show, that we did truly execute judgement and justice. If the man of God here so resisted the devil and wicked men, which are as the instruments of Satan, breathing for our destruction; we must also fight against them after his example, although his soul fainted, his eyes failed, his flesh parched, his natural powers melted. This we may also see, how the Saints of God mourned in their prayer. Away then with this common saying, which proceeds from inconstancy: I have borne injuries long, I have taken much at his hand, and put up many wrongs, should I suffer him still to abuse me, and let myself be undone? Surely even to the failing of our eyes the Prophet showeth us, we must maintain a good cause, and seeing the Lord hath the issues of all things in his hand, and helpeth desperate cases, he will undoubtedly help us, if we leave not our case. Then we see, though he had devoured many evils, yet he executed judgement and justice: so we must swallow up many injuries, and yet neither depart from the Lord, nor cease from our cause. And though we would cry in our prayers, to be heard to the clouds, and send forth Prayer. loud shrieks, though we would roar as a cannon gun, yet what is it that seasoneth our prayers; even the mourning of our hearts, the failing of our eyes, and when we pray with unspeakable sighs, which cannot be expressed. For they be not loud, eloquent, and well set prayers, which are acceptable to the Lord, but our staying ourselves on the Lord, and our continuing in well doing, and our maintaining of a good cause to the utmost; so that a man might sooner pull the eyes out of our heads, and the heart out of our Constancy in a good cause. bodies, and bereave us of our lives, than make us leave righteousness; and though troubles shall come, we will still follow our cause to the failing of our eyes, fainting of our hearts, and melting of our powers. Herein then appeared the true virtue of the faith of this man of God; because, whilst no wickedness is offered, many will do well; but after often trial with injuries, they execute neither judgement nor justice; so that where this faith wanteth, there is no true love of judgement and justice: beside here we are to mark, that that is a true prayer, which cometh from the true feeling, and deep sense of his heart; and without this, well set, long, and loud prayers prevail not. For such prayers cry loud in the Lords ears, which make a noise with the feeling of our wants, and when, though they continue to the failing Feeling of wants. of our eyes, yet we mistrust not God. For many either pray coldly, or praying zealously, they become so dull, that they cease to put their trust in the Lord. So that the corruption of our nature, is either not to feel our wants, or if we feel them, to despair. For thy just promise: here we see how the Prophet prayeth, not according to his own fantasy, but according to the will of God revealed in his word. When we desire any thing of God, we must do it according to his promise. For when we pray not according to the promise of the Lord, we wait upon our own fantasies, and seek after our own imaginations. Many break in their prayers into heady and rash conceits, who have not in the mean time the word in their hearts; but they obtain nothing: neither shall we obtain, if we be like affected unto them. Ye know, saith S. john, ye shall obtain, if ye ask according to the will of God. And whereas he saith, I waited for thy just promise, he showeth that the Lord is no more liberal in promising, than faithful in performing: for if we wait for his promise, surely he will perform it. Every man will peradventure confess this to be a truth at the first, but the self same thing being in this Psalm so often repeated, bewrateth our incredulity and hardness of belief of it. We can allege indeed generally, that God's promises be true, but we will fall in the particular applying of them to ourselves, in saying, They are true unto me, I have felt the truth of them by experience in myself. The Prophet useth oft to give this Epithet to God's word, as vers. 106. I will keep thy righteous judgements. 137. Righteous art thou o Lord, and just are thy judgements. 144. The righteousness of thy testimonies is everlasting. Why would the spirit of God repeat this one Hard to believe the word. word so often, but because it is a singular work of faith to believe the word, and a thing much incident to our nature, not to believe. Wherefore Paul useth often this Preface as a prerogative: This is a true saying, and of all men worthy to be received, or this is a faithful saying. So that the holy Ghost prepareth such words to purchase credit to the word of God, because flesh and blood is so ready to mistrust, and Satan so subtle to discredit the truth. This may happily soon seem true: but put case a man being troubled had prayed, till his eyes failed, his heart fainted, and his flesh were parched, and still trusteth to God's promises; this man indeed hath a true faith. This then commendeth the Prophet, that when he was at the last cast, he continued in his strength. His sense and meaning is this, although I be not as yet helped, yet I shall be in God's good time; which thing if we also could truly say, we should never be overcome of temptation. Vers. 124. Deal with thy servant according to thy mercy, and teach me thy statutes. HEre the Prophet is desirous to be further taught in the word. Here we see the man of God complaineth not of the word, though as yet the promise was not performed, but of his own faith. Here is then a difference between the faith of the godly, & the The trial of our faith, when God delays to perform his promises. presumption of the ungodly, that, when the Lord suspendeth his truth for a while, the godly suspect not the truth of the word, but the unbelief of themselves, and pray against the same. If then when God's promises are suspended, we be through Satan's policy and our frailty tempted to mistrust, we can say, Thy word o Lord doth not fail; but we are dull in faith, we are wavering, we are full of unbelief, good Lord, increase our faith, take from us these mists and clouds of mistrust, by shining upon us with the bright beams of thy spirit, and though Satan would weaken our hope to discredit thy truth, yet strengthen us: and though we have failed in many particular points of thy commandments, yet we beseech thee to forgive the secret errors of our life: we have believed thy word, but if we failed in faith, then reveal thy covenants unto us, that we may recover. Two things, as we have often heard, sustain Gods children in trouble, the one is the testimony Two things sustain us in troubles. of a good conscience; the other is faith in God's promises, both which are here set down in the verses going before; for in that he executed judgement and justice, he had the testimony of a good conscience; in that his eyes failed by waiting on the promises of God, his faith most plainly appeareth. This faith breedeth a good conscience, and this good conscience doth nourish faith. For whosoever will execute judgement and justice, must believe the promises of God, & that the covenant of Christ is a sure covenant ratified in their hearts, which when they feel, they are urged by love to keep a good conscience. For the place to lay up the treasure of faith in is a good conscience. Here then the man of God prayeth for both these things, and if we will seek still after knowledge without feeling, we will judge this prayer to be barren: but if we will look into our own incredulity, and enter with a single eye into our own hearts (for such Christians are we, as we then shall be found to be) and shall enter into the particular troubles of body and soul, we shall find our mass of unbelief, and we shall see, that we may labour often in the meditation of this Psalm, and find sufficient matter all our life long. For the man of God said before, I have executed judgement and justice; and yet here he saith, teach me judgement and justice: he meant not, that he had judgement and justice fully, perfectly, and absolutely, but that it was according to the grace which he had received, yet he thought not himself therefore justified, though he was not conscious in himself. His meaning then is: Lord thou searchest the heart, corrupt is my hart, and blind is my mind; if I have fallen, Lord grant me to recover myself; if I fail in unbelief, Lord increase my faith, that I may daily grow in executing judgement and justice▪ So far off was he from being weary in upright dealing, that he prayed still for the continuance of it. Then if we be not weary in our calling, and could come to say with this man of God, and with the Apostle Paul, that we are not conscious in ourselves, yet we must further proceed and say, that we are not hereby justified; because the largeness of the law cannot be concluded in the narrow compass of our brain, we must pray for the increase both of our knowledge and faith. According to thy mercy. He saith not give judgement, because I have done well, but deal with thy servant according to thy mercy. He doth not mean here as the Papists, he assureth himself of nothing of desert, but though he showed mercy unto others, yet with God he sueth for mercy, and not for merit. If then he had failed in nothing, he would not Merit. have pleaded so for mercy, as Paul reasoneth in the fourth to the Romans, verse 4. To him that worketh, the wages is not counted by favour, but by debt. And here we see that he doth not glory, that his executing of judgement and justice was his own work, but acknowledgeth it to be the gift of God, and bringing nothing of his own, he craveth pardon. It is an hard matter, when we have thus done, not to have our patience broken, and to do the things which we have done before. For, for this cause, in that the wicked loaded him with such evils, and they oppressed, and set themselves both against his cause, and his person, and his corruption was great, he prayed for perseverance. And teach me thy statutes. That is, if thou wilt show this favour upon thy servant, so it is; if not, in the mean time, Lord teach me the true understanding of thy word. We crave often God's mercy and help, but we think not, that his mercy of all other were the greatest, as the Prophet saith, I desire thy favour; but this is my greatest desire, even to be instructed further in thy word. Let us then look on this man, who being in trouble, desireth nothing more than the word, and wisheth not so much the ease of the flesh, as he desired to be delivered from unbelief. We must therefore above all pray for this. As in the greatest harvest we lose none occasion, but if we want opportunity we crave it by prayer, and strive the more by labour to recompense the loss of time passed; then in our spiritual harvest, which so far passeth the other, as the soul the body, how much need have we to see, whether we have this carking care to pretermit none occasion of God's word, and to recompense that at one time, which we lose at another. And though he saith, Deal with thy servant; he doth not here boast of his service, but pleadeth for mercy. If a Nobleman Simile. should take us as vagabonds and rogues, or should rescue us out of prison, when we had any suit, we would crave mercy and favour, and not speak of our service, here is no presumption: so likewise, we being taken as stray sheep, and rescued from the prison of hell, if we cry, Lord deal with thy servant according to thy mercy, we do show no presumption, but plead for mercy, and say, Seeing thou hast vouchsafed Lord to take me to thy service, consider with what enemies I have been oppressed, though I am not in all things a skilful servant, yet I am faithful to thee in affection, Lord therefore help me. The Papists then are destitute of God's Spirit, they see not this metaphor, that it is of such servants, who when they have done all things they can, yet think themselves unprofitable servants. His meaning then is: O Lord defend me from mine enemies, for my cause is in thy service. Verse 125 I am thy servant: grant me therefore understanding, that I may know thy testimonies. WE see the Prophet of God never calleth into question the promises of GOD, although they were long suspended, but rather his own incredulity and unbelief, because he either did not so execute justice & judgement, as he ought to have done; or else believed not so thoroughly the covenants of God, and therefore desireth he to be taught in the statutes of the Lord, that he may further believe his covenants. For albeit he had executed judgement and justice, yet he was oppressed; though he waited on God's promises, yet they were not fulfilled: therefore he might have shrinked, had not the Lord taught him his statutes to strengthen his obedience, and exercised him in his covenants to confirm his faith. His prayer is the selfsame, which in effect Christ taught his Disciples, commanding them to pray, Lord increase our faith; that is, Lord increase our faith in the assurance of our justification, according to thy statutes, in the feeling of our sanctification: according to thy covenants. So we see now, that as the man of God prayed before, for a further understanding of the statutes of the Lord, so here he prayeth for a further understanding of his testimonies. The Saints of God did never so brag of their gifts of knowledge and faith, but that The Saints ever bewail the remnants of ignorance and incredulity. Perseverance they still acknowledged and lamented in themselves the remnants of ignorance and incredulity, and desired the remedy of them by prayer. This aught to be for our instruction, that though we be not conscious in ourselves of any gross disobedience, or palpable unbelief; yet we must pray for a further sight of the law, & finding our unbelief, we must crave of God that we may be more stayed in his promises. Perseverance is an excellent thing, especially when Gods promises are delayed, and we in greatest danger, then is the sure trial both of our knowledge and faith. We are also taught here, that whatsoever good things we have, we have them not, as to lock them up in our possession, but seeing we may shrink away and make shipwreck both of faith and a good conscience, we must pray to have a greater knowledge of the statutes of the Lord, and a greater faith in his promises. And here is to be noted, how the Prophet desiring a greater knowledge of God's testimonies: he doth not so much desire any corporal relief against his enemies, as spiritual resistance against his unbelief, teaching us, that in peril we should especially crave the true understanding of God's will, that having gotten that, we may have all other things, as it shall please the Lord. Here we see a great difference Difference between the faith of God's children, and presumption of the wicked betwixt the faith of God's children, and the presumption of the wicked: flesh and blood after long trial either cast off all well-doing, and persevering in obedience, or else labour to weaken our faith; but in God his children it must not so prevail, either to the staying of their obedience, or hindering of their faith. For flesh and blood in all troubles seek to be released from them, but God's children are taught to possess their souls in patience, and above all, crave that faith, which pleaseth God, and that obedience, which is most acceptable unto him. This then is a token of a reverent faith in the testimonies of our God, when we call into question rather our obedience and faith, than God's promises and statutes, and when our consciences tell us, that we do not so much desire to be rid from our troubles, as that the rod of the wicked may not light upon us, either in rebelling against God's law, or in mistrusting his covenants. For as we have said, flesh and blood would rather be exempted from outward miseries, than to feel the comfort of God's promises. But we must have a jealousy of ourselves, and suspect our want of care herein, as they do, who never can content themselves in carking and caring, when they are to bring in the fruits of the whole decay of faith, must make us repeat our petitions often. A godly jealousy over ourselves, a thing most necessary. Hic & deinceps. year in their harvest. Many would think, that this prayer of the man of God is superfluous, but if they truly knew their own decay of faith, and shrinking in obedience, they would not suspect this Psalm of any needless repetition, but would acknowledge, that it is the wonderful wisdom and goodness of God's Spirit, so to provide for our unbelief and disobedience. And as the holy ghost doth here set down the glass of regeneration, and teacheth us how to pray for the continuance of our obedience, and strength of faith: so we must so behold our corruptions therein, as from henceforth we may have a greater jealousy of ourselves in them both. We learned in these two prayers, how contrary to the doctrine of the Sophisters, he craved knowledge not of desert or merit, but of grace and mercy. Where we are to remember, that when we are to crave of God any new mercy to be received, or perseverance in some mercy already received, we must say with the man of God, Deal with thy servant according unto thy mercy. Now in that he doubled (as we may see) his request, he showeth the great necessity of it, and that the mystery of faith is great. This is a thing that much deceiveth many, when we think that we have eyes, and can see into matters as far as other men; we have ears, and can hear as much as another man can do; we have as good wits and reason; we can conceive and judge of a thing as soon and as well as other men commonly do; Here is a great judgement of God, that we cannot acknowledge our dullness and deadness, and that we cannot attain unto the mighty power of the word as we ought to do; for wan● of this we become so fruitless in reading, and in hearing, because we cannot truly understand what we read or hear; we gather one thing here, and another thing there; we gather many things falsely, and often find fault with the delivery of the word, when the fault is in ourselves, in that we never suspect ourselves, our reason, nor judgement. The children of God must be jealous over their own affections, & must know that there is no such natural thing in them, but that all is the gift of God. We are here then to learn continually to pray, that our judgement may be enlightened with the true understanding of the word, and our affections renewed into the due obedience of the same. If we should see in how many things our reason erreth, and our affections waver in us, we should surely acknowledge, No superfluity in this Psalm. that there are no superfluities in this Psalm. For until we be fully acquainted with the dullness of our hearts, we shall not see our necessity in using the like prayers: but he that seeth the blindness of his mind, and corruptions of his heart, and desireth nothing more than to become a new man in jesus Christ, and to learn nothing more than jesus Christ crucified, howsoever others persuade themselves of more mystical knowledge, (without this, in truth, knowing nothing) he will count all other knowledge but loathsome, and as dung, in respect of the doctrine of regeneration: whereby he is become a new man in Christ. For it is a greater blessing where this knowledge doth abound, and other gifts are in less measure, than where this is but small, though in many other gifts we do abound. For every man must not be learned, every man is not to travel in the profound mysteries of the Scriptures, but every one had need to be humbled; and we being all destitute of grace, had need to be taught of God as children, that being spiritual we may judge ourselves, that the Lord will not judge us; and howsoever we think of ourselves now, when the Lord shall take from us the darkness of our hearts, and the mists of our affections, we shall espy our dullness and blindness to be very great. Vers. 126. It is time for thee Lord to work: for they have destroyed thy law. AFter the man of God in the verses going before had prayed for himself, now he cometh to pray against his enemies, & after he had prayed for ease of his trouble, which he had amongst his enemies, when he himself in the mean time had deserved well of them, and had prayed that his knowledge might be ratified both in the law and Gospel of God; he now cometh, & showeth a reason why he would the Lord should so do with him, even because of the general flood of iniquity, and universal corruption both in religion and manners, as knowing that it was now high time to keep, and to be taught the statutes & testimonies of the Lord, to be confirmed both in obedience & faith, because happy were they that now could believe the law, and keep the covenants, when on no side one might find examples of the one or of the other. His meaning then briefly is this: O Lord, seeing there is no further place left for prayer for them, seeing I have executed judgement and justice Coherence to be noted. even to the failing of mine eyes, seeing for all that I can do or say, they wax worse & worse, and whereas before they had some reverence of thy judgements, and now they are grown to the contempt and confounding of thy law, seeing mercy will not prevail with them, but the longer thou bearest with them, the more they are hardened, but judgement must be used, it is time O Lord, to put to thy helping hand. The man of God we see breaketh not out suddenly into this prayer, but upon the great need which urged him thereunto. We are here to learn first, that though at all seasons it be needful to pray, to be guided Simile. Constancy in the faith in general backsliding. in the true understanding, and due obedience of God's word: yet then especially, when through the general floods of iniquity all without that especial grace of God, all are like to be carried away. For as common and universal floods sweep all away before them with their swift and violent course: so in the common floods of corrupt religion and manners, every man thinks that the best religion, which most men do hold, and that those things are most lawful, which are most usual. But this is a peculiar and special grace of God, to be exempted from that general corruption, as was Enoch, who was preserved to walk before the Lord in that corrupt age; Noah reserved, when all flesh had corrupted his ways; and Let who lived a just man even among the filthy Sodomites. If then we shall be preserved from corrupt religion, when religion is used but of custom, and not of conscience, when it is used coldly, and there is no heat in it; if when men's manners are generally become corrupt, so that there is no humility, no mercy, no pity, no chastity, no purity, no righteousness, no true dealing, no care of our neighbour's credit; we can walk in the love of God, and obedience of his will, doubtless this is a special grace of God. In this sense the Prophet prayed on this sort: Therefore have I doubled my prayer, because I see so little help among men. I cannot see any good example to edify me, Lord help me: It is time for thee O Lord to work, for men have destroyed thy law. We see then how well this dependeth on that which goeth before For in the beginning of this Portion he prayed, that he might not be oppressed of his enemies, now he prayeth that his enemies might be suppressed. At the first sight this would seem not to be a charitable kind of dealing, to pray against enemies, because love requireth that we should pray for our enemies: how then doth this agree with the rule of love? or shall we think that the man of God did any thing here against How to pray against enemies. the law of charity? We have showed, that the children of God were never enkindled with wrath for their own cause, but for the breach of the law of God: so this man of God had no respect of himself, but of God's law: his cause was good, his persecutors cause was evil, he hurt them not, but laboured by all means to overcome them with good, he did not for a while, but continued long in it; he was not weary of his well doing, but went forward, even to the very failing of his eyes, yea his eyes, as he saith in the last verse of Port. 7. gush out with tears, because their sins were so great; he sought peace, & ensued it, and yet he saw no amendment, but that they were worse and worse: wherefore, seeing their sin was past recovery, and that there was no ordinary help on earth, he prayeth God to deal with them from heaven. Neither doth he pray here for their confusion and utter perdition, as some may falsely think, but rather showeth, that it is now time, that the Lord should use some chastisement, that they may know that there was a God, and that they had broken the laws of God, that they might come to a sight and feeling of their sins, that they might be punished, if it were so the will of God, to their conversion, or at the least, that they might Note. be no more a plague to the world, and a reproach to the word. When our affections are mingled with our cause, we are to suspect ourselves; but otherwise when we have a good cause, and see that we have persevered in executing judgement and justice, and yet the iniquity of our adversaries layeth itself so open, that it groweth desperate, than we may desire the Lord to take his cause into his own hand. And here we are to observe, the Prophet saith, They have etc. where he noteth not any particular person, nor maketh mention of the destruction of any singular man, but useth a general rule; wherefore for our instruction, these rules are more diligently to be observed. First, we are to look that our cause be good, and our adversaries cause be evil. Secondly, Rules for prayer against enemies. that we be not incensed with anger, because we are contemned, but because God's word is despised, that is, that the cause why we pray against them be Gods, and not ours. Thirdly, that we keep ourselves in well doing, and thereby heap coals of fire upon their head, that we bear them, even to the breaking of our backs. Fourthly, then, when we 1 have used courteous admonitions, and by the ministery of the word, or Magistracy, if the 2 matter so require, and may be obtained, have sought to turn them. Fiftly, when we have 3 prayed for their amendment, and wept for their sins, and yet all these things will not 4 serve, we may say as in a last refuge, Lord take the rod into thine hand, spare them not; always 5 providing this, that we pray not against any particular person, but leave them to God's secret judgement. Thus we see here is no breach of charity. But now adays we may hereby see, men revenge rather their own affections, than defend God's glory. Wherefore when we have prayed ill against them, for whom we never Some prayed with the zeal of the flesh. prayed for good, I say to them, tremble and fear: for this is not the zeal of Eliah; this is not the zeal of David; it is a zeal of the flesh and not of the spirit, it will work their singular woe, unless they repent. It is time. That man of God here teacheth God's children, that when God's law is destroyed, it is time for the Lord to wake. This every man may confess: but blessed are they that can say in a good conscience, I have lived justly, I have used no ill against mine enemies, I have prayed for them, I have devoured many injuries at their hands, I never revenged. Secondly, we are here to learn, that when the law of God is once brought into contempt, When men proceed to the utter contempt of the word, God will rise against them. whether it be in a nation, in a country, in a city, or particular person, let that nation, country, city, or particular person know, that the wrath of God is not far off either to their amendment, or to their further and more speedy destruction. If we go through the doctrine of the Prophets, we shall see this to be true As first we may see in the first, second, third, sixth, seventh, and eight of Esay, the Prophet of God threateneth the Israelites, that because they came to worship of a custom, but lay still in their sins, because they were rebellious, given to pleasure, and contemners of the word, they should be led captive of the Assyrians, and denounceth many plagues against them, which all came to pass in the days of Ahaz, they were carried away captive, and were no more a people of seventy years after, as may appear Esay 6. And although God's children have their infirmities, and even they which are Gods children by calling, may fall into gross sins: yet because there is in them no general falling from honesty, but they have in them a special care and fear of God's word, so that they love nothing more, they fear and tremble at nothing more than at it, though it may be in the mean time they fall into sin, yet they will not fall from sin to sin; surely the Lord will in time draw them out of their sins, and spare them from the common destruction, as he did here David, who though not this general contempt of the word, yet some sin he had. This is then in the children of God truly called, that although sometime more carnal than spiritual, and slide into many wants and infirmities, yet they fall not from one sin to another sin; but they tremble being rebuked by the word, they esteem reverently of the prayers of the faithful, they think highly of the Sacraments used in the congregation, & are obedient to all discipline of the Church: in these there is great hope that they shall be reclaimed from sin, and exempted from the punishment of the same. But when we join sin with sin, and draw sin to us as it were with cartropes, when we contemn true religion, when we pray in custom, and care not for the Sacraments, when we make no account of the discipline of the Church, than the Lord will surely punish us. Let us now look into particular examples: we shall see in many places of the Scriptures, General plagues for the contempt of the word. that the Lord rendereth this reason of his coming to vengeance, even because his word was forlorn. As Genes. 6. where we may see that after they had begun to corrupt religion, as in the last verse of the fourth chapter of Genesis appeareth, and thereby they begun to mix themselves in corrupt marriage, and after sin had grown to such perfection, when not a few, but almost all men; not in a few things, but in all things; not at one time, but at all times, even then in this general flood of iniquity, the Lord threatened to send a general flood of destruction. And as this is apparent in the whole world, now let us see it in more particular places and persons. The Lord complaineth, Genesis 18. that the sins of Sodom and Gomorrah cried out to heaven for judgement, where sin was so high, that there was no difference between Magistrate and subject, like people like priest, all were defiled, then came fire and brimstone from heaven. To come yet to more particular judgements, if we look into the commonwealths of judah and Israel, whether when they lived under their judges, or under their Kings, we shall find that before they were punished, mention is made either of their idolatry and corrupting of religion, or of their unthankfulness and like corrupt manners. When the land was divided into judah and Israel, we shall read, 2. King. 17. that notwithstanding the Lord testified to judah and to Israel, by all the Prophets, and by all the Seers, that they should turn from their Idolatry, & keep his statutes, they, for the contempt of the word, were taken prisoners of the Assyrians. Likewise 2. Chron. 36. 17. we may read, that though Israel fell, yet judah was not amended, and though the Lord showed compassion upon it in sending his Prophets, yet judah contemned their admonitions, and when there could be no remedy, the wrath of the Lord waxed hot against them, and they were carried captive to Babel: so that we see ere the Lord purposeth a general sweeping away, he setteth not down simple sins, one or two sins, but linked and chained sins, the contempt of his religion, the mocking of his Prophets and Preachers. As this is true in the destruction of societies, so is it also true in the overthrow of private persons. And although Contempt of the word in private persons. we may see out of the word several denunciations of several plagues to several persons, yet we may learn it even in our common proverb; There is no goodness in him, he will come to nought; he is a common malefactor, he will come to some shame; he is so common and usual a sinner, that there will some plague light on him. The servants of Nabal told Abigail their Mistress that he railed on them, and they added, that evil luck would come upon their master, and upon all his family: for he was so wicked that a man could not speak to him, and indeed he lived not long after. So if we look into Pharaoh, or into Saul, 1. Chron. 10. we shall see the pride of their sins went before the height of their punishments. This doctrine is seen easily in other men and confessed of all, but in the mean time, Use of the doctrine. few profit little by it in themselves. We have great eyes to see other men's sins, but we scarce will see our own at all. We have many eyes to spy an hole in another man's coat, but we can hardly have an eye to see them in our own. We can see the moat in another man's eyes, but we leave beams in our own: we make mountains of other men's faults, but we think our own scarcely to be molehills. But God's children are most studious in judging themselves, although all the world beside lay nothing to their charge: but this thing much deceiveth us, we think we are not the worse kind of people, and think there are worse than we are, because as yet we are unspied and spared. But shall we think that the whole world, that Sodom, judah and Israel, that Saul and Pharaoh were at the first at the height of their sins, but that rather they grew by little and little as by degrees, and after one sin followed many sins, and after few sins a great number of sins, which being joined with the rest moved the Lord to vengeance. This then deceiveth us, that we compare ourselves with the worst, and herein appeareth our madness, and we show ourselves to be brainsick, that we do not perceive our sins at the first, but by falling from one sin to many, from small to great, at the length we become hardened. It may be thou dost not dispraise the word of God: but thou esteemest not so reverently of it, as thou shouldest do: thou wilt not speak ill of the Sacraments, but thou hast little care whether thou use them or no: thou wilt not despise the Prayers of the Church, but thou makest no conscience of them: thou darest not speak against discipline, but thou dost lightly esteem it: thou art not yet at the height of sin, but thou canst commit one sin after another, and yet not be grieved. But let us know, that they were not at the first in the highest degree of sin, but stepped from few sins to make no conscience of many sins, and from petty sins, they braced out into gross sins: Wherefore Gods children judge themselves severely, and secretly; they have rather particular sins than universal; they strive against their sins, they love religion, and maintain the favourers of it; they hope to recover themselves by grace in Christ. But if by security the love of God's word, the liking of prayer, the delighting in the Sacraments, the care of discipline be stolen out of our hearts; if we can now swear, that could sometimes not suffer an oath; if we can now be content to hear the word with sleeping, which were wont to receive it with tears; if we can now profane the Sabbath, which could not abide to break it: if these degrees creep into us, let us fear ourselves, sin will deceive us, and deceiving us will harden us; sin will make fat our hearts that we shall not perceive it, it will blind our minds, that we cannot see it. This is then the wisdom of God's children, not to tarry whilst their sins The wisdom of God's children to prevent sin. be great, but to strive against the least, to esteem of the word as of the ordinance of God to salvation, to think of the house of God as of their paradise or inheritance, which if we could feel, undoubtedly the Lord would give greater blessings upon the preachers, and greater graces to the hearers. But if we pray of custom, without a feeling of our wants, and sorrow of our sins, if we have no love of the Sacraments, no care of discipline, if our hearts be hardened, all is not well either some judgement of God is at hand, or else we are to fear to be cast into some heresy or such like evil. I find that after Esay had prophesied a long time, The Lord God who would not have his name plasphemed, seeing no amendment in his people comes with a greater majesty, and bids the prophet Esay. 6. to tell them that they should hear, but not understand, they should plainly see, but not perceive: he commandeth him moreover, to make their hearts s●t, to make their ears heavy, and to shut their eyes, lest they should see with their eyes, hear with their ears and understand with their hearts: And because they would not make the word of God the savour of life unto life, it should be unto them the savour of death unto death. As this is especially meant of the ungodly: yet surely the godly escaped not but by repentance. It is the wisdom of God to use all means, and then to use destruction when his word will not serve. We may be comforted even at this day: that the Lord yet giveth a scattering of his people, and giveth us some good ministers and magistrates: but if we consider of the Lords long suffering of us, of the peace, abundance and many other graces bestowed on us, and yet so small amendment; we trust for the remnants sake, that the general judgement of God shall not as yet come upon us: yet this sore saying should make us afraid, it is time for thee Lord, to put to thine hand, etc. This may be much for the comfort of God's children, and for the discomfort of the wicked. Vers. 127. Therefore love I thy commandments above gold, yea, above most fine gold. Mark here the spirit of the man of God. Do we not see that this is a common rate, A singular grace to love religion, when it is most commonly despised. the less religion is esteemed, the less it is of the most regarded; the greater the corruption of manners is, the greater is the folly: then this is a rare blessing of God, when religion is in every place hated, even then to love religion; when manners are every where corrupted, even then to be of good conversation. When in our time then we see so many kinds of religion, as papistry, the sect of the Jesuits, the family of love, Anabaptists and such like, it is a singular grace of God, to be established in the love of true religion: When we look into their manners, whether we turn us to Magistrates or subjects, we shall neither find zealous government, nor faithful obedience. If we lived in a heaven among Angels, or in a paradise with Saints, and would defile ourselves with sin, we were worthy to be cast out of Paradise with Adam, and out of the Church with Cain. But to live with Noah uprightly, and to walk before God with him, when all flesh hath corrupted his ways; or to live justly with Lot in the midst of filthy Sodomites; or to keep a pure religion or worship of God with Elias, when not one can be found that hath not bowed to Baal▪ or to live in keeping judgement and justice with David, where are so many oppressors of the truth▪ to have in this case an heart upright both in religion and manners, o● consider this to be an especial work of grace. This we may also see both by natural and civil reason: we see the more general and contagious a disease is, the greater care we use to watch over our health; and the greater mercy of God we count it if we be not infected with the rest: and shall we not judge the same in spiritual and more heavenly matters, that the more hot sin groweth to be, and like to overrun all, shall we not grow the more zealous of the salvation of our souls, and think it the rarer grace of God, if we being subject to the common sins are preserved from them? In civil matters do we not see, that now deceit in buying and selling, unfaithfulness in bargaining is so great, every man is circumspect to discern ill dealings, every man almost is become a lawyer, no man is ignorant of the common shifts of the world; yet this maketh not men therefore to give over their deeds, but they make their deeds more sure: neither doth deceitful dealing keep them the more from markets and fairs, but men are more careful in their bargaining. Do we love the Church then, though there be so many corruptions of religion, and so many corruptions of manners? Let us be more afraid of ourselves, and more careful of the word, and heedy in our lives, than we have been: let us listen to the word, before the Lord hath sealed up the prophecy, lest the wicked prevail, and the just man make himself a prey. Now is the time to repent, it may be that the Lord will mitigate his judgements, when they fall, & will make his punishment particular and easier. For than we truly fear the public judgements of God, when we fear the cause of them in ourselves, when we carry not for the height of sin, but submit ourselves with reverence to all means of true religion and godly life, and speedily judge ourselves for not looking to the least occasion of sin, watching over our souls, that we become not remiss, or with loser conscience of prayer, the word, sacraments, or discipline. And as it is a secret judgement of God to pass from one sin to another, without any remorse of conscience, until we come to the contempt of the word: so it is a special grace of God to be grieved with sin in the beginning. And surely that so many are given to ill works and so few to good, it is a manifest token, seeing the word will not move us to be zealous that the Lord will shortly send a judgement upon us, if not general, yet at the least particular. This then is worthy noting in the man of God; that the more religion decayed, the We may not love that best which the world esteems best. more religious was he; the more godliness departed, the more godly was he: which is a thing far contrary to our practices, who allow that which most do; and love that least, which most do like, making other men's examples placards for our sins. For many will say: how I pray, liveth such a man, how doth he? doth not he live an honest life? can I follow a better man? we must not do as other men do, but as the Lord commandeth by his word. Let this then be a sure rule whereby every man may examine himself: if the more religion A good rule. and manners decay, thou art the more religious and godly, thou shalt not be carried away with the common destruction: but if thy zeal and care of godliness be the less, then fear, unless thou repent, as thou art wrapped in the common sin, thou shalt also be taken in the common reward of sin. Now that corruptions may not prevail against us, we must think there is as great contrariety between us and others, as is between light and darkness, God and the devil. But if we begin to be in mammering of Religion, and know not what to hold, but waver in all, it is to be doubted, that we shall be partakers of the common punishment. Let us learn then to shut up our faith within the compass of Noah his Ark, and not commit it to the broad waters of the wicked world. To this end said our Saviour Christ, When the Son of man shall come, where shall he find faith in the earth? as though he should say, it would be an hard matter to find faith amongst men. We see in this man of God, if we will esteem aright of the law of God, we must love it above gold. Vers. 128. I esteem all thy precepts most just, and hate all false ways. HE showeth, that there is no sound love of good things, where there is not an hatred of evil. We shall see this by experience, he that loveth to keep the Sabbath, he will hate a profane breaker of the Sabbath: he that loveth chastity will abhor adultery; he that loveth true dealing, hateth all unrighteousness; and surely if we do not in truth love good and hate evil, but be found to halt in hypocrisy, we shall in time be discovered, and one day taken in a trip. In that he useth emphatically, I esteem all thy precepts, he declareth that he loved not one or two, but all the commandments. His meaning then is this: O Lord, there is not one of the least of thy commandments, but I esteem it: there is not one way of falsehood but I abhor it. Now we are to learn not to esteem well of one commandment, which our nature best liketh, and to dispense with another, but true christianity esteemeth all alike, & even that most, which by nature we are most ready to break. PORTION. 17. TETH. Vers. 129. Thy testimonies are wonderful, therefore doth my soul keep them. THe self same argument is here continued, which he used before. For he partly prayeth for graces, and partly showeth what graces he hath received: in the first, second, third and last verses of this Portion, he showeth his graces, in the other he prayeth for graces. As we see the self same argument, so we see a new reason. Thy testimonies (saith he) are wonderful; that ●●, thy law hath in it such mysteries, as natural men cannot reach them, and therefore lone● thy law. As if he should have said: Lord, what is▪ the cause, that men do so basely esteem of the greatness of thy covenants, why do men so little regard it? because they never tasted the excellency of it, they never felt the wonderful and powerful majesty thereof. Why do ●lay them up as my soul? because in my soul I have felt by thy word su● wisdom ●s eye hath not seen, ear hath not heard, nor reason able to conceive And why I pray you, in our times do so few conceive, or conceiving, do keep and so esteem of the word of God? because the wise men of the world think it a thing very easy▪ and they can conceive 〈◊〉 they list, & the more common sort of people make ●o more account of i●, ●han to give it the hearing, and that with their natural wit, and reason only. Some men may t●in●● 〈…〉 t●●u●● against men's wits, but all men may see, that that is a mystery which cann●● 〈…〉 by reason, and that if it be a thing which by wit and reason may be conceiue● and 〈…〉, that it is no mystery. This is the reason why coming to the word, we must have new eyes to see spiritually, new ears to discern, new hearts to conceive. Vers. 130. The entrance into thy word showeth light, and giveth understanding to the simple. THis is no painted wisdom, yet the simplicity of the word is of more glory and Depth of mystery in plainness of words. pomp, than all the wisdom of the world beside. Wherefore Paul, Ephes. 3. prayed that the Ephesians might according to the riches of God's glory, receive strength by his spirit in the inner man, to comprehend the breadth and height and length and depth of this our Saviour Christ speaking to Peter of this mystery attained to by faith, saith, Flesh and blood hath not 〈…〉 this unto thee, but the Spirit. And in Matth. 13 11. where our Saviour Christ spoke in Parables, he ●●●●e, Because it is given to you to know the secrets of the kingdom of ●●●●●n▪ but to ●h●m it is not given. Many may have the word of God strike their ears▪ they may have an human conceiving of it, but few have the right and spiritual understanding of it. When we come then in fear and trembling to hear the word, as knowing that of ourselves we can never understand the word, but must crave of God by prayer, to be given us by his holy Spirit, who as he was the author in giving it, so he is also the causer of conceiving it, we are sure we shall understand. There is an hearing of the letter and an hearing of the Spirit. Why then have we so little judgement and cold affections in hearing and reading, but because we hear and read so malapertly, and are not thoroughly and truly persuaded of the majesty thereof? The Lord is delighted with the soul that is humbled, and refuseth the purpose of the proud. For what is the cause that so many run into heresy; but because they are proud in their own conceits? On the contrary, if we had this humbled mind, we should not be so senseless in conceiving, nor so soon carried away with the floods and tempests of corrupt doctrine. In that he saith, My soul doth keep them, his meaning is, that therefore he laid up the precepts of God in his heart, that he might have them in a readiness when he should practise them, as he saith portion 2. 3. I have hid thy promise in my heart, that I might not sin against thee. The soul is the seat of affections, for he saith, that he had the statutes of the Lord in Heart seat of divinity. his affections. The seat of divinity is the heart, wherefore the Scriptures use so often to say, the heart of man is corrupt, the Lord searcheth the heart, the foolish man hath said in his heart. For though the Philosophers said, that the mind was the seat of knowledge, yet they could never see, that the heart is the seat of Christian religion. Which if it were in our mind, we should surely be puffed up with it, as we are with knowledge. Here is then Trial of heart. a trial of our hearts. I see many labour after knowledge, but few after affections. This in temptation will not help, until both knowledge and affections be on our sides to resist, so that which we have in knowledge, may also be in affections. For though we may learn it, and commend it for a while; yet surely we shall have no profit by it in temptation. Note. When we have none other seat for divinity, but our heart, and do not place it in our brain, and when we have thoroughly set our affections on it, our life though it should be taken from us, yet our soul would stick to the thing whereon our affections are so earnestly set. So Jonathan's heart was said to be knit to David: wherefore let us labour to say with the Virgin Mary, My soul doth magnify th● Lord, my spirit rejoiceth in God my Saviour. Thy testimonies are wonderful: Hereof say the Papists that the word of God being mystical, should not be taught to the common sort of people, & the common people say themselves: what will ye have us do with the word of God? what should simple men meddle with it? we are not like the learned, it is for you, it is for you that are learned, not for us. The holy ghost here most fitly provideth against the Papists and the common people Let us know then this, that a simple man of the country, though at the first he be not so capable, yet offering and submitting his heart and whole reason to the Lord, and his word, he shall afterward attain to great knowledge. They are wonderful then to human wit, and reason not sanctified, and the more wise men wander in the skies, and hover aloft in vain conceits, and yet have not learned Christ jesus crucified, have nothing in them, when as poor simple people desirous to be taught, do understand wonderful things. The Prophet saith, Psalm. 78. Hear my word O my people, etc. I will open my mouth in a parable etc. and he addeth afterward, we will not hide them from their children. He calleth them high speeches, and dark sentences to man's capacity; but God's people can understand them: they are hidden to them that trust too much to their own reason and are revealed unto them that renounce their own reason. Mark here he saith: the 〈…〉 into thy statutes. Will then the beginning give understanding? what will it do to them that are gone forward in it? what hindereth us, why we go forward no more? but even the too much trusting to our own wits. What? have we such wits in outward matters, and are so gross in matters concerning our salvation? Oh hypocrites saith our Saviour Christ, you can discern the outward seasons, etc. What meaneth then this dullness and deadness in heavenly things, but that men deceive their own souls. For if their wits were sanctified, they would as well conceive spiritual things, as corporal. To do ill, saith ●eremie, this people is wise, but to do good they have no wit. What a curse of God upon our wits is this, that we are so quick in worldly things, and so dull in heavenly things? surely, it is the punishment of the Lord, for the pride of man's reason. The meaning then of this place is not, that they which are altogether bereaved of discretion, have such a light in the word; but it is understood of them, who being lowly in their own eyes, abase their pride of wit to the pure wisdom of God's spirit; so that neither the simplicity of the base sort is any hindrance to the gospel, neither the wisdom of the mighty any thing availeth thereunto, unless it be sanctified, howsoever men brag of an holy foolishness. For joseph, job, David and Daniel had good wits, but sanctified, and subject by God's spirit to the word. We are then to learn by the things which we have spoken, that no man hateth sin with a godly zeal in another, but he first hated it in himself: we must cast the first stone at ourselves. True it is, that we cannot avoid all ill ways, yet we must hate one evil way as well as another, and though we cannot do all good things, yet we must love one commandment as well as another. This then is that which the Lord requireth, even to hear ●l his commandments alike. Again, so much we profit by the word the more, when we must esteem of those things, against which our reason doth most resist, and our affections most fight. We showed also out of the 129. verse, that the Prophet's meaning was not, that there were some profound mysteries in the word; but that all were mysteries, what thing soever therein contained. We showed that the man of God did not place the word in his understanding only, but also in his heart and affections. We must labour to join judgement and affection, for in ●oble, if affection be not joined with judgement, judgement will not help, because affections rebel, and we shall find such a conflict, that we will say we have lab〈…〉 much in judgement, and too little in affections. When then in temptation we shall not only have judgement, but also affection on ourside, we shall be able the better to ●●●● unter with 〈…〉 things commanded a special mean to embrace them is, to travail as well with affection ●s with judgement: in things forbidden these two joined together, will make us the better to avoid them. Wherefore it is good for a man thus to ●rie himself: Lord give me a sight of my former estate, why did I not according to knowledge? why did I so little profit, either in particular duties, or in particular troubles? surely I▪ ever laboured Note. so after my affections, as after judgements, I laid up thy word more in my mind, than in my heart. Vers. 131. I opened my mouth and panted because I loved thy commendements SOme would think this zeal to be madness, because they had never such feelings nor affections. But what saith this man of God more of himself? he saith, that with his feet he walked in the law of God, his eyes look to it, his hands were lift up, his spirit panted, and as a man being weary gapeth to take breath, and swalloweth up the air: so the Prophet in the weariness of his troubles, swallowed up the word of God. O hungry soul which the Lord did satisfy, and with his word alone could comfort. The metapher is taken from wearied and panting Hinds, which after long pursuing and chase was very dry through hea●e, and desire nothing more than the water brooks. So that as he chased Hart longeth after the waters, so his thirsty soul desired nothing more than to be satisfied with the word. This Psalm is given us by God's blessing to remove us from our dullness, and to teach us that we should not labour more after knowledge, that after affection; why then profit we no more in the word? there is little hunger in us; much 〈◊〉 doth 〈…〉 us, we examine not ourselves at midnight, we are not humbled, we thust not, we pant not. All Gods prom●ies are chiefly made to them that hunger after them it is said, Pro. 2. 4. It thou seekest knowledge as silver, and searchest for her as for treasure 5 Th●●● shalt thou understand the fear of the Lord, etc. Here we see the holy ghost calleth 〈…〉 word a treasure, that is ●id and showeth how we must seek & search for it Awakethe your affections, awake your affections, Affections. behold here the blessing of God, he will bless ●ts, and satisfy the hungry souls. The Lord requireth nothing of us, but to mistrust our reason: and to suspect our affections but to be teachable in spirit, to hunger in heart, and thirstingly to long after his word, which if we shall do, we shall receive increase of knowledge, and amendment of life For to them, Note. that as meek scholars will be taught of God's spirit, and submit their reason to the simplic●t●e of the word, the Lord saith, Matth. 5. Blessed an● the poor in spirit, for their●s is the kingdom of heaven. Blessed are they that hunger and thirst for righteousness for they shall be filled. But here may seem to man's reason a great repugnance, to the verse aforegoing. The entrance into thy word showeth light and giveth understanding to the simile. For he had showed in the verse going before, that the testimonies of the Lord were wonderful, not in part; ●●● meaning that all therein was mystical: and here he saith that the very entrance into God's word giveth light, and understanding to the simple. We answer that the law, or especially the second table of it may be conceived by reason: but it is nothing so in Popish doctors of reason. ●●● doctrine of faith, which is here meant in this word testimonies, which we showed to be taken for the covenants of God. The doctors of reason, I mean the papists, say the word is not to be taught to the common people, because it is mystical; but they never knew, not by good experience felt, that the Scriptures of God were easy to them, that would submit themselves to them, and use them familiarly. Others indeed may read, see, and hear them: but they shall be as Parables and enigmatical unto them. If then we did see this aright, that that which the wisest man cannot conceive, the simplest souls may attain to, if they will be taught of God, would it not take up our affections? This made our Saviour Christ say: I thank thee O Father, Lord of heaven and earth, that thou hast hia these things from the ●●●● and prudent, and hast revealed them unto babes: even so O Father, was it thy good will and pleasure: As if our Saviour Christ should have said, O Lord, I see the wise men have great conceiuings, and yet they attain not to thy word; yet to them that are humble and poor of spirit▪ I see thou makest it known. Did our Saviour Christ give thanks for this thing, and shall not we for whose example these things were done? We can give thanks for our wits, A wit not humbled hinders us in godliness. and for our memories: but what is that to the purpose: our wit may rather hinder us, than further us in the true knowledge of the Lord, unless it be humbled and subject to God's spirit. But here is a great cause of thankfulness, that the simple shall understand these mysteries, not as we showed before, such as have no conceiving at all, but such as acknowledge their simplicity, and hunger after the word: even as we also grant, that wisemen shall have this understanding, if they will deny their reason, and stir up affection. For as all wise men shall not be debarred from this privilege; so all simple men shall not be preferred thereunto▪ For neither wisdom in itself, nor simplicity in it own nature, do either further or hinder hereunto But alas, I see how loath men would be, to lose their worldly wit, and how they seek after praise and commendation for the same; but few, either with like affection desire spiritual understanding; or sorrow, in any like measure, when they have it not. Deut. 4. 6. That is your understanding and wisdom in the sight of the people saith A Moses, That the Lord permitteth you so near to approach to him, and to be taught his ordinances and laws. What then mean these speeches of them, that hunt so much after worldly wit? Why, do you think I am a fool? Do you think I am an ass, and have no wit to conceive what things be, as well as other men? Do you count me but a dull head? Surely they are too proud, and too much blinded in their own conceits. Wherefore the Prophet doth show us, that as the mysteries of God's word are revealed to them that are simple of understanding; so are they to them that are zealous in affection. The cause then why we do no more profit by the word, is because we do not deny our reason, we have not affections that hunger after it, nor love to make us pant for it, which things if we did, we should surely be satisfied. Indeed the Lord giveth understanding to whom he pleaseth, & where he purposeth to bestow so great a blessing, he giveth grace also more abundantly to subove their reason. And as simplicitio cannot of itself be a cause of spiritual understanding, but as it sooner bringeth us to a sight of our wants, and maketh us the more to long after God's word; so wisdom is no cause of hindrance, but as we resting too much in the fear of reason, cannot easily be brought to the simplicity of God's word. And if the entrance, rudiments and principles of religion give such knowledge, and the very catechisms yield such understanding, what is to be hoped for, when we attain to riper knowledge, when we have more understanding, when we have more affections? well, let us then examine our own hearts herein: when we begun, were we delighted with understanding, and did our understanding move in us such affections, and in our proceedings, is our understanding less, and our affections fewer, or do we not think still of our ignorance, and desire to have our judgement clearer? we are in a dangerous estate, we must suspect ourselves. Satan will bewitch us, and tell us that this is a paradox, that after so long hearing and reading we should still be ignorant, and that still we have need to hunger after the word. It is therefore the great mercy of God, that to the receiving of so singular a benefit, he requireth nothing of us, but the acknowledging of our ignorance, and bewailing of our wants. He would, that we should still put ourselves in mind of this one thing, that though we have not this understanding in the highest degree, or in an hundred fold; yet we must have it in some degrees, either in threescore fold, or in thirty fold: we must vex, grieve and trouble ourselves for this affection. For where it is, the heart is a liberal and free ruler of our affections; and where it is not, we must learn to lay violent hands even on our affections. We are to show that which we omitted in the latter end of the verse going before; Because I loved thy law, etc. here the prophet showeth, that the love which he did bear to God's law, was so great, that it could not satisfy him, but still he thirsted after it, and thirsting, did pant. Love, as we say, always setteth a price of things, nothing is too dear, no travail is too love. much, no pain seemeth too great, for the thing which we love; we set a great price on things which are loved. So then, if we make our love of the word, and make our price on it, we shall think no pains sufficient, no travel enough to attain unto it: and on the contrary, if our love be little and small to the word, we shall find it to be the cause, why we set so little a price on it. For if our love be in any measure, it will draw on our affections; but when we have lost our love, no marvel though we have so barren feelings. If then we will have any true trial of our love, let us see, if with the man of God, we can open our mouth and pant. Now, if we think, that in others it is reprovable, that they have lost their former heat, and broken their first love; and we see the holy Ghost reprehendeth the Nicolaitans, and that they be fault worthy, who neither be hot nor cold, whom the Lord protesteth to spew out of his mouth, as he threateneth the Laodiceans; and shall we think the self same things not too reprovable, or blame worthy in ourselves? Wherefore when we feel such coldness in affection, such lukewarmness in love, we must earnestly strive & labour in prayer against them. For where there is no fervency, there is no love in truth: and if we do any thing drowsily, it is an argument our love is cooled, and we are to suspect the deadness & dullness of our affections. So that this may be the brief sense of the man of God; Because I desired to have my love satisfied, I panted. If we look into that heavenly and spiritual Song of Solomon, wherein is set down both Canticles. the pure love of Christ to his Church, and the ardent affection of the Church to Christ her spouse, we shall be ashamed of the want of our affections, the want whereof doth breed the want of love. Vers. 132. Look upon me, and be merciful unto me, as thou usest to do unto those that love thy name. HEre the man of God continueth to show his love, in that nothing can satisfy him, in making his petitions, saying: O Lord regard me, look upon me thy servant, not according to thy justice, but in dealing mercifully with thy servant. We are peradventure accustomed to this prayer, and we sometime happily have this affection, yet we do it not with the Prophet, to the panting of our hearts, or opening of our mouths. We desire the Lord to be good and merciful to us, because we are in some misery and distress, not that we have any desire to see the glory of God advanced, in the accomplishment of his promises Let us see then whether we have this affection of the Prophet in us or no. Why do we pray for favour and mercy at the hand of God? because of his promise. This is something; but we ought to do it, because we love the word: If our prayers, as we have said before, could pierce the skies with their shrillness, if they were so eloquent, as all men were delighted with them; yet they find no grace nor favour before the throne of God, unless they being grounded on the promises of God, grow from a love of his word. Thus we see, how first he proved his love to the word, in that he opened his mouth and panted, and after he desireth, that his love might be satisfied. We must first see this in judgement, and after be ashamed of ourselves. We marvel why we go on in love and affection so little; why we pray so much, and obtain so little; we think, we persuade ourselves, to have asked much of the Lord; yea, but not aright. For we must so crave of the Lord to look upon us, that if he should look from us, we should hold ourselves to be most miserable. The young Ravens crave of the Lord when they are hungry, the lions yell and roar for food, and both the croaking of the Ravens, and yelling of the Lions is satisfied with meat. If the Lord so dealeth with these, which are more inferior creatures than man, much more wil● he do it to us, if we with like affection shall crave it. If the Lord than look not on us, and be merciful unto us, we are gone, and then we are to show our longing to his mercy, and to ease our hearts with prayer, according to the example prescribed unto us of the Prophet. When then we have griefs, we languish away with them, and martyr ourselves; we Griefs. bite upon the hard bridle; but here we must have our remedy, even by laying ourselves open, in God his bosom: we are not to pine and consume away with them, but to lay them down in the lap of the Lord. Why do so few good motions come unto us? or when they come, why fleet they so Motions. soon away? even because we cherish them not, nor give them good entertainment, because we change not our motions into prayer, but put them to silence, and smother them by other roving cogitations. And be merciful unto me: We see the man of God still desireth mercy. This is all that he esteemeth of, this is the thing which we must always covet, and coveting this, we may leave all other things according to God's pleasure. As to them that love thy name, etc. It might seem that he had merited, and by desert might have challenged the grant of his prayer: but he still cried for mercy, and craves nothing of merits. We see then the papists are carnal having proud spirits, for although the Prophet had executed judgement & justice, he sueth for mercy. He desireth the Lord to renew his graces in him, that he might also renew his mercy towards him. This doctrine is manifest in the second commandment, where the Lord saith; I will have Mercy. mercy upon thousands of them that love m●, and keep my commandments: Mark, he saith not, that he will reward them that are truly zealous in the worshipping of him, but he saith, that he will sh●w mercy v●to them. For it is both the mercy of God, that we have grace to do the will of God in our first beginnings; it is the mercy of God, that we have grace to continue in doing his will in our after proceedings. This is a comfortable doctrine, when we remember that the rarest and dearest servants of God did renew the mercies of the Lord towards them, by craving that his graces might be renewed in them. Mercy it is that moveth God, to begin any grace in us, it is mercy to continue us in grace, it is mercy that he crowneth his gifts in us. When the Lord then will bestow any merciful thing upon us▪ he preventeth us by bestowing also some grace upon us. For if we respect ourselves, we are so far from any right challenging of any new grace or mercy to be given us, that we are most worthy to be deprived of the old graces already received. As thou usest to do to them that love thy name, etc. The words in their proper tongue signify thus much: According to thy in lgements, which thou do●st execute to them that love thy name, according to that in the fourth verse of the seventh portion. I remember thy judgements of old o Lord, and have been comforted. His meaning therefore in these former words, is not fully expressed▪ Here we may learn, the necessary use of this word, and how needful a thing it is, and how special a gift it is of God his wisdom, rightly to discern and distinguish the words. judgements as we have often fore showed, is taken either for executing the threatenings 〈…〉 nts 〈…〉 they 〈…〉. 〈…〉 c●p▪ 7 7. 〈…〉 true sense. of the Lord denounced in wrath and in desert: or else for the performance of his promises, made in compassion and of mercy. His meaning briefly is: be merciful in judging me, as thou art wont to judge thy servants, let me have judgement in mercy, and enter not into the judgement of my sins, for no flesh then shall be saved, and deal with me, as with thy dear servant. If we be guilty of our own crosses, we must acknowledge our sins, as the just causes thereof, for never any of the children of God obtained mercy without this. We are then in trouble to look to the promises of God, if we by faith can find the like testimony of a good conscience: but when we see our sins to be the cause of our troubles, or that it is the Lord his hand of justice upon us, we cannot in truth use this prayer of the Prophet. There is a judgement in righteousness, and there is a judgement in mercy. Of the first the man of God speaketh when he saith, Enter not into judgement, A two fold judgement: the one in righteousness, another in mercy. etc. the judgement in righteousness: of the second the Prophet jeremy speaketh, Correct me, O Lord, yet in judgement. that is, in the judgement of mercy and fatherly correction. And because we fail for the most part, either in our outward actions or inward affections, we had need to pray, that the Lord would deal with us according to his merciful judgement. True it is, that the Saints of God do say, O God of my righteousness, O God of my salvation: but that is to be understood in respect of men, and not in respect of God: but they that come with their case to be judged and pleaded before God, must needs say▪ Lord be merciful to thy servants. We must never draw near then in prayer before the Lord, without this clause, that the Lord would accept us, in Christ hi● obedience, and that we doubt not of mercy, when the Lord judgeth us in his Christ. Here we are to observe, how the Prophet maketh an experience of the Lord his dealing, and thus reasoneth with him: I see thou Lord dealest mercifully with them that love thee: but I love thee: therefore Lord deal mercifully with me. This deceiveth many: we read not the We are to follow the holy Prophets etc. in their holy affections. word of God for imitation, or as thinking that those affections which we read to have been in the children of God are to be required in and of us also; but let us know, that whatsoever have been the strangest and rarest affections of God his children, they are for us to follow. For though we cannot attain to them in the like measure that this man of God, because we will not deny, that he had a greater measure of God's spirit than we have; yet we must by using the like means attain to some measure, if not an hundred fold, yet threescore and thirty fold. Now we see, that he having obtained the like graces with God his people, craveth here the like mercies with them For his sense is evident: as thou didst not make a covenant with thy servants after their sins, but according to thy mercy, even so Lord deal with me. Here is no special thing mentioned, but he setteth down that, which hath been, and may be in the children of God. He prayeth no● for any special mercy then, but for that mercy, which by experience he hath seen ratified in others: likewise he speaketh not here of any extraordinary graces of God his holy spirit, but of them which are ordinary and incident to any one of God his children as to another, although not in like measure. And surely we have not the like mercies with them, because we have not the like graces that they had. To love the word of God as gold, to gape after it, to breath and Note. ●●nt for it, are singular gifts of God, but given to none in that time, with such special prerogative, as they may not in some measure be given to the Saints of God in our time, if we soloved the Lord. For that which the Apostle Peter said of them, that feared the Lord, to wit the Lord hath no respect of persons, but they that feared the Lord are accepted: the same the Prophet speaketh here in effect of them that love the Lord. For when the promises are general in pronouncing, we must make them particular by a several applying of them to our s●lues. Let us then be ashamed of ourselves for our wants of love. The Lord hath not granted unto others, nor denied unto us any special privileges, as they thought among the Papists, who in their readings had wont to admire much at the Saints of God, and to follow them but little. The Lord's hand is not shortened, that he can less help us, than he hath in times past our forefathers; neither is his mercy less, that he will not help us: for his is the kingdom, his is the power, his is the glory for ever: but our sins, as saith the Prophet, have made a partition, and a divorcement between the Lord and us, our love is less, our sins are greater, than they were in our forefathers. Let this comfort us, the man of God here prayeth not for any extraordinary mercy. For as the love of God to us ward is common with other of his children, in like manner our love to God's word must be common with them, and if we have the like graces with them we shall obtain the like mercies with them. For in the substance of salvation, if we have faith, the Lord will deal with us according as he dealt with Abraham, Isaac, and jacob, with the Prophets and Apostles. Wherefore the Lord, as we said a little before, hath set down his promises i● general words, which we must derive by faith, as particular and proper to ourselves. Now if we had this sealed in our hearts, that they were never confounded nor deceived which put their trust in the Lord, we should be assured, that his arm is not shortened, he is as able to reach it out unto us as ever he was before, if only, we will believe and say with the Prophet of God, Amen. We must take ●eede, that we suffer not as ill doers, and that the Lord find us not lying in some sins: for than we cannot in truth use the Prophet's prayer for the like mercies, in that we have not with the Prophet the like graces. If we then fall in unbelief, or in time of trouble possess not our souls in patience, let us not hope for this mercy: but if in Note. a right cause, we have walked uprightly under hope of the like grace, we may pray for the like mercy. That love thy name. Whatsoever love he had to God, he would not express it by showing it to the Lord, but by testifying it to his word. The name of every person or thing serveth The name of the Lord. especially as we know, to make them known to us, and to discern them from other in that kind. So is it in the name of the Lord, whose name is set down to us Exod. 33. and 34. by the Lord himself speaking to Moses, The Lord passed before his face, and cried, the Lord, the Lord, strong, merciful and gracious, etc. We see what is the name of the Lord, the eternity, wisdom, power, strength, and goodness of the Lord: for all these things abide in him, and spring from him to his creatures as from a fountain. Now, in that these things cannot be known but by the word, whatsoever love we show to God, we must testify it by obedience to his word. For in that he is in all these things so infinite, he showeth us in the second Commandment, that no Idol can express his wisdom, power, love and justice, but his word alone, which is the glass wherein alone whilst The word, the only glass to see and know the Lord. we are in this life we see the face of the Lord. Seeing then the word doth make his name so known unto us, we then love his name when we love his word, which showeth us his love, power, eternity, and goodness. Wherefore the Prophet in this same Psalm saith: Thy testimonies are mine heritage for ever, expressing by the word his love to the Lord: according to that Psal. 16. 5. The Lord is the portion of mine inheritance. Then he said he loved the Lord, when he loveth his law. Here than we see that Heretics love not the Lord, brag they thereof never so much, and call themselves the Family of love, because they love not the word. We must then try our love to God by our love to his word, and sith the love of God is not pure in Heretics, john. 14. 23. let us love the word, which is a sound trial of our love of God: for look what love he would have done to him, he requireth to have it showed to his word. Thus we see they love God's name, which love his mercy, justice, strength and power: but because we cannot know them, nor be endued with them, but as the Lord by the ministry of his word, and working of his Spirit communicateth them unto us, we must show that love to the word, which we would show to the Lord. As we therefore are desirous of the reading, hearing, and meditating of the word of God, as we delight to be conferring of it, as we rejoice when we see it observed and kept in ourselves, and in others, as we are grieved to see this broken in ourselves and others; even such is our love to God his word. Vers. 133. Direct my steps in thy word, and let none iniquity have dominion ever me. WHen the man of God said before, that he opened his mouth and panted, and that he saw the word of God was wonderful, and that the very entrance into it gave light & understanding unto the simple, he now prayeth for continuance in this his love. The end then of this his prayer is perseverance, and showeth, that though he loved the word, yet he is still ready to go out of the way, and so unless the Lord stay and establish him, iniquity should get the upper hand, Thus we see how he feared and suspected himself: for had he not feared; this had been an unnecessary prayer. The man of God had not that opinion of himself, which men have now adays, in thinking so highly of their own strength, but prayeth to the Lord that he may not go astray: which thing he thought he might of himself easily do, and that if it were so that he slipped somewhat awry, yet that he might not go too far, lest that iniquity should have the upper hand of him. Thus we see that in this Psalm is set down unto us a mirror of godliness, wherein a man may come Psalm. 119. A mirror of godliness. to the sight of his corruptions, and to a feeling of his need, in having his steps numbered, and his paths guided by the word. If we were truly persuaded of this same, it would pull us on our knees, and humble us, it would make us make much of the means, whereby we might help these infirmities. But we suspect no such danger, and therefore we are not so careful in our singular actions to watch over ourselves, and that by degrees we may fall away, and start out of the way or ere we beware. In that this followeth so immediately his former prayer, that God would look upon him, and be merciful to him, he showeth that there was never any man but he was in danger and most ready to fall, unless God looked on him, and were the more merciful unto him. So that with the gift of perseverance he prayeth for mercy, declaring that unless the Lord would bestow such grace on him, he was not able to continue. This must stay the pestilent doctrine of the Papists, who foolishly dream, that a man having free-will, may hold forth his course in the right way, and may promise to himself safe free-will. passage. True it is, God's children may assure themselves of strength, because the Lord is on their right hand, but so, as they are still to fear their own frailness, and to pray for final perseverance. This verse is all one in effect with the first verse, portion 14. Thy word is a lantern to my feet, and a light unto my paths. In both which places he showeth, that as he that goeth in a dark place or in the night, cannot go on right step, but as he receiveth light from the lantern to see his way, and when he is in never so little darkness, he is in danger and ready to stumble: so we, if we march forward in ignorance and darkness, cannot guide ourselves one step to the kingdom of heaven, but as we may have light from the lantern of God's word, to beware how we tread, and when we serve never so little from this light, we are in danger of making our conscience to stumble. This borrowed speech goeth then thus far: As he that is in darkness can go no further safely, than he is within the compass of the light of the candle: so according to the measure of our knowledge of God's word are we able to direct our affections happily, and no further. In th●t he saith, Direct my steps, he noteth, that although we have the light of the word Albeit we have the light of the word, yet the Lord must open our eyes before we can see. before us, yet unless the Lord open our eyes, it shall be as unprofitable and unable to guide us, as the light of a candle is to direct a man that is blind. Now therefore he teacheth us to pray, that though we have the word, yet the Lord would enlighten our understandding and affections by his Spirit, which may guide us in our journey. And seeing the man of God hath used this prayer before us, we are to learn, that in reading, hearing, meditating, and receiving of the word we are altogether unprofitable, until the Lord shall take the government of our steps into his own hand, and shall direct us by his Spirit. My steps. Lo he prayeth here for affection and not for judgement, as he doth in a verse following, where he saith, Show the light of thy countenance upon me, and teach me thy statutes. Here the Prophet instructeth us as well to pray for affection to be moved by the word of Affection. God, as for judgement to understand it. For if this were not needful, then were this prayer but a vain babbling, and often repeating of one and the selfsame thing, contrary to that rule of our Saviour Christ, Mat. 6. 7▪ When ye pray, use no vain repetitions, as the Heathen: for they think to be heard for their much babbling. Why doth this man than use this repetition? Surely because it is another matter greater than we think of▪ He saw there was much blindness in our minds, there is much rebellion in our affections, and great sluggishness in our hearts, that without light we cannot tread in the right path; yea though we be delivered from by-paths, if the candle be obscured, and our way darkened, yet we return to them again. For as a man being in the dark, may easily go out of the way, and being out, cannot easily come in again, but is feign to wander in unknown and uncertain places: so if God guide us not by his word and Spirit, we shall hardly find the right way of knowledge, and if we find it, we can hardly continue in it, but may easily go out of it, and being out, we can hardly recover it again. Wherefore hitherto appertaineth the saying of our Saviour Christ, Matth. 7 13 Enter in at the straight gate, etc. because the gate is straight, and the way narrow, that leadeth unto life: wherein as it is hard to continue; so to go on either side out of it, is most easy. We see then how he prayeth, that his paces might be guided by the word, and that the spirit of God might carry this lantern of the word before him, without whose guiding we cannot go three steps but we shall miss of our way, and lose the path, and being once out we may easily err, and once erring we shall not return aright. Many would think this ridiculous, but God's children know by experience that there is a necessary use of these things by reason of the blindness of our mind, and that it is a special grace of God to be guided by his spiritual grace. That no iniquity have dominion over me. The simple sense of this verse is this: Lord, if thou dost not order my goings, surely iniquity will have dominion over me The end of his request (as we touched before) is, that he might not miscavage in his way He acknowledgeth, that a man being out of the way, may be enforced to wander, and after wandering can hardly recover himself. Wherefore he prayeth to this effect: Lord, so keep me, that though I ●rre, yet I may return: so ●uide me, that though I go out a little, ye● suffer me not to wa●der altogether, lest iniquity over run me. Thus we see God● children fear themselves: and why? because though the raging reign of sin be take● f●●m them, ●et the massi● lump of natural corruption dwelleth in them, and the very dangerous of sin are very dangerous. Wherefore our Saviour Christ ●aught us ●o pray, L●a●● us not into temptation: the meaning whereof is here of the Prophet plainly set down, which is, that though we cannot avoid the causes of temptation, which is ou● corrupt nature, yet that every man must resist, and no● yield in willing consent unto sin, that it should get the dominion over us. It every Saint of God ●ee commanded to say this in ●●u●h and not in hypocrisy of heart; ●●● every Saint hath need of this prayer: for every man is subject ●o temptation and iniquity in him may have the upper hand. True it is, there are many weaknesses and infirmities in God's ●●i●●ren, as●r●th and anger; yet by how much they be the more and the greater, the more and the oftener they Anger. are to watch over themselves. Shall they then give place and 〈…〉 themselves in anger? Some man will say, we are full of corruption, we cannot but often f●ll. We answer, we must be the more watie of ourselves: for it is one thing to be tempted, and another thing to nourish and foster a temptation: for if a man being p●o●o●●● to anger, and let the Sun go down in his wrath, can fall asleep in his anger, and can be angry still when he awaketh again, the spirit of God there hath not the chief rule, but iniquity hath dominion over him. Wherefore when temptation ariseth, let us learn by prayer to prevent the raging of it. As thus: Lord, I will not thus much trust myself, that I can match with sin, Lord I have corruption in me, but cleanse thou me from my sin, and let it not utterly prevail against me. The Saints of God dare not tarry until the dead blow cometh but they suspect the first strokes of sin▪ they ●arrie not to be stung to death, but they fear the least buzzing of sin, because they may easily be carried out of the way, through the deceivableness of sin, and the deceitfulness of sin may bring hardness of heart. Wherefore the Apostle (Hebr 3) exhorteth them to apply one another with exhortations whilst it is called to day, lest any of them should be hardened through the deceitfulness of sin. And the holy Ghost saith, Psal 95 vers. 8. To day if ye will hear his voice, harden not your hearts. Wherefore the Saint of God thus prayeth, that if he should give a little room and s●●ll liberty to his affections, God's grace could not continue in him. Neither can the children of God being out of the way, easily recover themselves, as we may see in David, who thought himself after that he had sinned to be cast from the presence of God, to be forsaken of his holy Spirit▪ and unless the Lord would cast him into the womb again, unless the Lord would cast him into a new mould, there was no hope that he should recover himself. The violence of sin is so impetuous, that a man may soon slip and easily fall, but hardly rise again. Wherefore the Wiseman saith, Prou 28. 14. Blessed is the man that ●e●●th always: but he that hardeneth his heart shall f●ll into evil: that is, blessed is he that in every action examineth his heart, that he fall not. Not without cause then have I this jealousy, that when men are ready to deceive themselves they are in danger of being hardened, because the man of God here so joineth both together, that he should have ●is steps directed, lest that iniquity should have the dominion over him: for I take the whole verse to be but one request. The sooner we meet with temptation the better we shall over match it; the longer we continue and let it al●ne, the longer will be our conflict. If we begin betimes we shall easily conquer it; if we let it alone, we shall easily be conquered. For it will either get ground of us, overreach us, and get the vantage, or else we must get ground and vantage of it: if it overcome us, we shall hardly recover our paces. This is then the wisdom of God his spirit in his children, which men call preciseness, Watchfulness to set a wary and heedy watch over every affection that we think, over every word which we speak, over every deed we do, lest we be deceived, and through deceit be hardened, and so iniquity get the dominion over us. Thus we see the Prophet desireth the gift of perseverance, acknowledging, that to continue is God's gift, as well as to begin. And in that he desireth special mercy to persevere, he declareth that many begin well; but afterward iniquity getteth the upper hand, and they fall away: so that it is a peculiar mercy of God to preserve his to the end. And in praying as well here for the 〈…〉 affections, as he did before for the direction of his judgement, he giveth us to understand, that if we purpose to persevere, we must no less look to our affections, than to our judgement This then is a double grace of God on whomsoever▪ first to have our judgement enlightened, and then to have our affections touched. Direct my feet, etc. As our feet carry our bodies, so our affections support our actions. It is a good thing to stay our affections, when our outward actions are rightly ordered; and for this cause mention is made so often in the book of God of lifting up our eyes, of holding up our hands, of walking with our feet. As than we will have our affections truly touched: for we must not contemn this outward government. Now, whereas he prayeth, that the secret mass of corruption which lieth in him, may not break out in him, he noteth, that they who are careless of their final perseverance, make little conscience of their former corruptions But such are greatly to fear, lest that in the latter end of their regeneration, they be cast our of Paradise with Adam, and thrown out of the Church with Cain. For if Adam sinned in Paradise, whilst as yet he was perfect, how easily may we fall, which are in the days wherein iniquity doth reign, and are full of imperfections? Again as we touched briefly before, God his children do not tarry so long as to labour for life, and strive for breath in temptations: but in the beginning they espy their errors; whereby they see how they might sail further, were it not that God's spirit mightily did preserve them. And surely every man by experience shall find, that the sooner we begin to 〈…〉 the more speedily and easily we shall prevail against it; whether it be that we are tempted to leave good things undone, or to do things not to be done. For let a man once leave the searching of his heart, & upon some great necessity cease from the ransacking and rifling of his conscience, when he hath not happily slipped notoriously: we may see, we may find our recovery to our exercises again: But if we have omitted these exercises a long time and often, when we should come to practise them, and put them in ure again; what a strange thing will this seem to us? how hardly shall we get our hearts to yield to it? our flesh is unwilling, this thing is so uncome unto us, that we are feign to sweat again, for those practices of prayer and private examination, which by using we had with ease; and by not using we had almost lost. Wherefore as proof maketh evident; like as in a tree though the roots be somewhat Simile. mangled, yet there will sprout buds, which with a small instrument, by daily resorting to them, and keeping under, may be kept from much growing, and yet afterward by negligence and permission, as with a hatchet they will hardly be hewn down; And as in a great To meet with temptations before sin be perfected. concourse of waters, though the fountain be stopped, yet the rivers remain open, which being taken in time with a floodgate, may be stayed, and losing long opportunity, by great banks from overflowing cannot be restrained: even so a man in the beginning of his temptation, whilst as yet it is but in the sprout, and having a little course is unable to make any great breach, by prayer and the spirit of God may be kept under and stayed: but if it be left alone, not looked to as before, the extraordinary spirit of the Preacher, or the extraordinary travel of a man in prayer and fasting, will not be able to remedy it. Well many there be, that charm the charmer never so wisely, they will not hear, that they might prevent the rage of sin. If when we shall use all means to subdue sin, all is too Simile. little, if we give it any liberty, how great is the danger? If a man in using a sparing diet, moderate apparel, and little sleep, shall still find in himself a self-love and liking of sin; how much more when he frameth himself to all the guises and fashions of the world, shall he see self-love prevail against him? when we are justified in Christ, and engraffed into him by faith, and yet have not the roots of sin thoroughly pulled out, not Godly fear. the rivers of iniquity dried up, but only the spring▪ head is stayed. I know there be many, who think it a preciseness, to be so much afraid of our own weakness, and to be watchful and wary of our own affections; yea, and oftentimes in those things, which to judgement are lawful, yet abstaineth in life and in our practice: but blessed be that fear, and happy is that preciseness, which is so careful over our own infirmities, and so much suspecteth our own wants and weakness. Wherefore the man of God still prayeth for perseverance. In thy word: In that he maketh the word of God his means of persevering, he teacheth us, that though we have profited never so much, yet unless the word of God enlighten our judgements, and reform our affections, we may easily err out of the way. We know but in part, our heart is reform but in part, our knowledge is bettered but in▪ part; and that which we have, is given of God by the preaching of the word, and working of his spirit: and that we may yet be delivered from those affections which in us remain corrupt, we had need to pray for the use of the word. Again, in that he would be grieved by the word, the man of God showeth us, that unless the Lord teach us, it is unprofitable. We must join to the ministery of the word, the direction of God's spirit. What is the cause, why we have a general liking of the word, and yet have not a particular misliking of our deserts? even because we have not the particular guiding and government of God's spirit. Mark here, the Prophet prayeth not the Lord to direct him, either by fantastical revelations, whereof heretics dream so much, nor by vain superstitions, which blind the Papists, nor by civil policies, wherein wicked worldlings so abound, but only by his word▪ N●●●●●r in truth is there any thing that can purify our hearts, or cleanse our affections, but only the word; which also is unfruitful, unless the Lord guide us For it is an hard thing to get in to the way, but it is harder being once in the way, to continue in it, and hardest of all, when we are out of the way, to come in again. For seeing the way to be so strict, that sometimes we go on this hand, and sometimes on that, it is a grace of graces, either to be kept in the way, or being out, quickly to be brought in again. And let none iniquity have dominion over me, etc. Iniquity, as we taught before, hath dominion The dominion of sin. over them, where it breaketh out without controlment, and in whom it beareth a sway with delight, to the hindrance of God's glory, to the breaking the peace of their own consciences, and to the evil example of others. He prayeth not we see, to be without sin, for that he know he could not be in this life; but that 〈…〉 might not rule & reign in him. No more doth our Saviour Christ teach us to pray, that we might be without sin, but that our sins might be for given; not that we Rom. 6. 12. should be void of all temptations, (for of all temptations, not to be tempte● is the greatest) but not to be overcome of temptations; not to be freed from all sins, but that Satan Not to be tempted. the author of evil might not prevail against us. Wherefore the Prophet saith, Psal. 19 13. Keep thy servant from presumptuous sins, let them not reign over me: Where he meaneth, Let not the errors which are so rife in me, grow too presumptuous; but give thy servant grace to espy and foresee them, which agreeth with his sense in this place: Lord, though I see this heap of corruption is still in me, and lurketh still in my body, and is buried in my flesh; yet let it not break out to thy dishonour, or to the grief of mine own soul. Now as we are indeed to beware of the great security and carelessness of many professors in our time, so must we beware of the presumptuous pride of heretics. For if either God's commandment or promises had permitted him to pray for a full deliverance from Heretics. sin, than he had been remiss or slack in so doing, he should have showed himself not to have believed the promise of God, but disobedient to his Law, and to have flattered himself in sin, and to have had some love▪ liking thereof. Seeing then the scriptures of God allow this kind of prayer, that seeing we know not the manifold errors of this life, we might ●r●●e that we break not 〈…〉 pre●● 〈…〉 marua●●e though the fantasque ●ll heretics be blowness high, that they 〈…〉 cannot sin. If Adam in his perfection & in paradise, sinned against the 〈…〉 who an hundred years continued a just man, ●ell in the Ark; ●f Moses 〈…〉 〈…〉 ●0. earth, was overcome by ●●p●●ienc●e; if David a man after Gods 〈…〉 days began to▪ 〈◊〉 his people; ●● Ezechias a good ruler of the 〈…〉 did break out to v●●●glorie, in showing of his treasure; if 〈…〉 n all things was wo●● to ask cou●sell of the Lord, did no●●●ke 〈…〉 was to fight against the King of Egypt, though ●i●●ne ●id n●uer 〈…〉 mon over any of them, and yet after abundance of God's graces 〈…〉, sin took hold on them: then what ●● hellish pride of 〈…〉 of such perfection? And again, here we must beware of the conu 〈…〉▪ that we g●ue not ourselves to much liberty. For though for God's children, which t●rou●● infirmities have ●l●ded, this is a ●o●o●t, yet for them that give the bridle to ●in●●●●o l●ade ●hem as it listeth, it is nothing appertaining▪ For it is easier to slip w●●● God's ●●il●ren, then when we have slipped to recover ourselves with them ●●ame; ●●●● easier to fall, ●●●● to rise again with them▪ and man●e have their sins, which have ●e●t●er their repentance, Note. ●or the remission of sins with them▪ It is said, Ezech. 18 14. ●● the ●ig●t●●us turn away from his righteousness, and co●●it iniquity, and doth according to all the abbomi●●ti●●s, that the wicked do: sh●l● he live? all the righteousness that he hath done shall not be mentioned▪ but in his transgressions that ●e ●a●● committed▪ and in his sin▪ that he hath sinned, in them sh●ll he di●. We must not think he speaketh here of ●nie particular breach, but of general backslidings, when iniquity hath gotten the upper hand. But here is a common objection now a days, used almost in every man's mouth: what sir? what do you tell us of sin? and make so much ado about it? is there not sin in you as well as there is in me? why speak you so much of sin? is it not in other preachers, and in other hearers, as it is in me? why do you cha●ge me so sir? we answer, is there no difference between dimness of sight & blindness▪ is there no difference between numbness and sensl●snes? between slumbering and dead sleeping? between a little sl●p and a dead Simile. fall? if there be a distinction to be made of these things, shall we not also put difference between infirmities, and leaving of some good things? and gross sins, and ●u●●ing headlong to ungodliness? Is there no difference between the error and ignorance which is i● The blindness of sins. God's children, with grief and with a desire to be freed from them; and the errors and ignorance of the wicked, wherein they gladly he still, and where o●●●●● have no care to be ●id? No difference between the frail●●e and infirmity of God's children, ●●● the sin and iniquity of the wicked? is there no difference between i●fi●●●t● and presumptuous▪ fra●ltie, and rebellion? between motion and action? is there no difference between two steps of a long ladder to the skies, and two steps at the bottom? ●●● between him Simile. that travaileth, though he attaineth not to the highest steps, and him that still tarrieth at the ladder's foot? Thus we see, they are willingly blind. Where Gods children step into some one sin, and being admonished are therefore sorrowful, and labour to recover themselves, and the wicked wallow in so many sins, and by no admonition can be brought either to a go●ly sorrowing, o● forsaking of their sin: is there no difference between these? judas and Peter sinned both, and both against their Master: was there no difference, or like danger ●● their sins? Is it not one thing for a man to betray his own Master for covetousness of a little money, and another for fear and infirmity to deny him? Is it not one thing to purpose well doing, & yet to f●ll for fear, and another thing willingly to suffer the d●●●●●● to carry him from action to action, to have the purse delivered him, to be forewarned of it, to take the sop of him whom he should betray, and yet to persevere in his wickedness? Is there no difference betwixt him, who when he had sinned, wept and ●ined away for sorrow; and another, that after he had sinned, having an hellish desperation, took vengeance of himself? Thus we see, that there is a manifest difference between the sins of the godly, and of the wicked; the sin of the one, was not a purposed sin; the sin of the other wa● forepurposed; the one when he heard of his sin, strived to get out of it, the other being admonished was careless. Finally, the one renewed himself by Faith in jesus Christ: the other having sinned, utterly despaired. For saith the Lord. 2. King. 15. 5. David did right, &c: save only in the matter of 〈◊〉 t●e Hitti●: did not David else sin? we know he numbered his people; ●e would have killed Note the loving mercy of the Lord covering our manifold infirmities. Nabal; he had conceived an evil of M●●●bosheth; howbeit the holy Ghost counteth not as it were of these sins, as being done of infirmity, but saith the spirit of God, this was a soul sin. For the other sins the Lord would not deal with them, but passed them over as it were; but this sin must needs be punished. And wherein did this sin become so great above the rest? did he not first sin with his eye, wherewith he had before almost made a covenant? was he not an hypocrite in desiring to hide his sin? when this could not be done, he still was deceived by Satan, and when he saw the fact must needs out, and should come to light, when it should now be known, and the woman must be examined, what did he then? although he had neither hatred to the man Vriah, who had deserved well of him, nor earnest love to the woman: yet sendeth he a Captain with his letters: & whereas in the wars they use to set for lost persons in the forefront of the first hand, he had appointed Vriah to be the man in that battle, and still he persuaded himself, that he killed him not; and after, to avoid public infamy, he took home the woman to him. Thus was David deceived of Satan, both subtly and dangerously: and yet not so; but that there is a difference betwixt him and another, that should make an occupation of adultery, and still bathe himself in filthy love. But the Prophet Nathan comes no sooner to him, and telleth him but closely and slenderly of his sin; but see, he is strike to the heart; he controls him not though he were a King: but he admitteth him unto him, and receiveth him humbly. He had sinned before, but he did not see it before: we see here no presumption, for he flatly accused, and not excused himself, saving: I have sinned against the Lord. Where are they now, that will make the sins of others placard● for their sins? where are they that will make such gross presidences for sinning, because there are some infirmities and ignorances in God's children? let them consider rightly of these differences of sins. We see then the plain meaning of the man of God: he prayeth not to have no sin within him, but that he might nobly in sin. There is then a difference between affectate ignorance and devilish presumption, and the weak ignorance and infirmities of God his children; there is a difference between sinning in few things, and sinning in many; between sin committed and repent of▪ and sin committed without any repentance: between infirmities and presumptions. Wherefore the Apostle saith: Let not sin reign in your mortal bodies: and yet the same man saith, Ro 7. that sin dwelled in him, and that he was sold v●to sin. There is a difference between permitting a Prince as our lawful governor to rule and reign over us, and to yield obedience to him willingly, and a grivous Tyrant whom we resist, and perform Simile. no obedience to him, because he cometh with usurped authority, who would enforce us whether we will or no, and carrieth us violently to prison. So the meaning of the Apostle when he saith, let not sin reign, is this: acknowledge not sin to be your King, delight not in it, and if he do come, let him come like a tyrant, and as one that would hale you into prison, & that you may sh●w yourselves not to be willingly drawn into his servitude: cry out, Oh mortal man that I am, who shall deliver me from this body of sin & death? Is there not then a difference between him, who when he hath sinned, is afraid to pray to God, trembleth to come before God, feareth even to go on the earth: and another, who when he hath sinned, is merry, and pleaseth himself in it, and maketh but a delight, a pastime, and an occupation of it? Is there not a difference between him that fighteth boldly, and him that will not fight at all against sin? Wherefore though Gods children have such infirmities, yet they use all means to resist them, and account much of hearing, praying, meditating, and conferring of the word, that thereby iniquity might not have the upper hand of them. Thus we see, how the children of God are violently haled to sin: the wicked are voluntarily carried headlong into sin: the godly recover themselves; the wicked fall from sin to sin: the godly yield to admonitions, the ungodly thereby are worse and worse. Vers. 134. Deliver me from the oppression of men, and I will keep ●hy precepts. AS we have oft declared, it is the lot of God's children to be troubled with the ungodly, and therefore this man setteth himself down as a pattern therein, and seeing the Lord jesus hath made himself a chief example in the house of example, who is our head; it is mere that we who are his members should also suffer troubles, that we may be made like unto him. What is the cause then, why we are so much at quiet with ourselves, both Minister and Magistrate, people and subject; but because we do not so much resist Satan, fight against the world, & strive against ourselves. For we beginning to rebuke the world The Christian warfare. of sin, the world cannot away with us; and when we stir up ourselves against the devil, he setteth himself and all his imps against us, and when we check and control ourselves, we can never find quiet. True it is, that sometimes we shall have quiet; but this is but a breathing time; yet that must be fulfilled in the members, which was begun in the head, that we being like to him in suffering, may also be like to him in glory, remembering always that which is in Psalm 125. The rod of the wicked shall not rest on the lot of the righteous. So that the man of God prayeth here, that his affliction might not hinder his glory. And no marvel, for his enemies first laboured to daunt his faith, than they went about to load him with injuries, either subtly to cirumvent him, or openly to oppress him: when these things would not serve, they strived to bring his person to contempt, and his cause to discredit, as also they went about to bring themselves into estimation, and their cause into credit. No marvel then though he thus prayed, lest that they resisting him too long, he should be overmatched. Wherein we are to learn, that we must not overcome ill with ill, subtlety with subtlety, violence by violence, but by prayer. And seeing the Lords ears are open to the prayers of the just, and his eyes upon them that fear him, seeing his ears are shut to the wicked, and he will not look upon them in mercy, but his face is set against them, the Lord undoubtedly will hear us, and look upon us, and will confonud our enemies. And I will keep thy testimonies. Behold, the man of God promiseth thankfulness, and if it pleaseth the Lord to free him from these evils, he would keep his law, not that we must think, that he before did break them: but though the proud had him exceedingly in derision, Psal. 51. though the bands of the wicked had robbed him, 61. though the proud had imagined a lie against him, 69. though they had dealt wickedly and falsely with him, 78. though they had almost consumed him upon the earth, 87. and he was like the bottle in the smoke; so that he was wonderfully distracted in his calling: yet if the Lord would vouchsafe to free him from these evils, as before in part; so now in whole, he would bestow his life on the Lord. We are then to learn, that in trouble we are to desire to none other end to be delivered, The end of all deliverances. than the better and more freely to serve the Lord, and that when we have made so solemn a promise to the Lord, we thoroughly purpose in truth to perform it. For though affliction of itself helpeth us nothing unto godliness, but is rather some hindrance why in our calling we are less profitable; yet as it is sanctified in Christ, and receiveth a blessing from God to work in us, it keepeth us from evil, and provoketh us the more to do good. But we, if we be in adversity, if we have trouble or loss of goods, or loss of friends, oppression of enemies, or such like, make large vows and plentiful promises, and cry: Oh if I might be delivered from this sickness, if I might be freed from this trouble, if I might be unburdened of this evil; I would surely serve the Lord, I would become a new man, I would change my life, and enter the ways of repentance: but we look not to performance. This thankfulness of heart made the Prophet, Psal. 116. 12. to cry out, What shall I render to the Lord for all his benefits towards me? I will take the cup of salvation, and call upon the name of the Lord: I will pay my vows unto the Lord, even now in the sight of all his people: Where we Thankfulness see, that it was the custom of God's people, to stir up themselves after their deliverance unto thankfulness. We shall see now by examining ourselves how it is so in us. Oh (say we) that I were recovered of my health; oh that the Lord would restore those things to me again which I have lost; then doubtless would I wholly give myself to the Lord. But let us see if in all these things we be not vowbreakers, and are rather grown worse than we were: so greatly are we to fear ourselves. God hath delivered us from our enemies, freed us from warns, saved us from scarcity, penury, poverty, plagues and sickness, and hath blessed us with peace, abundance, plenty, health, and all other blessings, let us see how we use these things. We know the times have been such, when we could not have this liberty, to read and hear the word of God; but we are now freed from such misery, and set in great liberty; whether do we use this time to God's glory, and increase of our knowledge, and building up of our faith, or not? We know that there is a vicissitude in all things, and one thing succeeedeth another; and as the Lord hath long time vexed other nations with trouble, and granted to us a long time of liberty and quietness: so our course must come by the order and change of things to be vexed with troubles, and others shall be set at some liberty. Are we the better than for this benefit? If we be, all is well: if not, will it not, think we, be laid to our charge, that what time the Lord had given us, wherein we might reform ourselves, we have abused in being so little reform, what our time hath been to set forth God's glory, how little glory the Lord hath gained by us. We have often heard, that our two principal props in trouble are faith in the promises Two principal props in trouble. of God, and a testimony of a good conscience, which we see often to be in this Prophet. Wherefore what doth fasten and comfort faith? even a good conscience: what doth make it wither and waver? even because we have been fruitless, and have not done good works. This than must be our comfort in trouble, that we suffer not as ill doers, that we may look for God's promises. But if our sins accuse us, and we suffer as ill doers, we shall not be able to feel any comfort in God his promises. Then let us see the fruit of this prayer. The Saints of God and dear Martyrs of Christ made this prayer before us, the fruit and effect whereof is grown unto us. For their sufferings were our prosperity, their loss our gain, their imprisonment our liberty, their death our life: as true as old is that saying proved, The blood of the Martyrs is the seed of the Church. For their blood h●th cried up to heaven, with the blood of Abel, for our comfort, and brought down vengeance on our enemies, and obtained mercy for us. They did sow in tears, and we have entered into their harvest with joy, let us beware lest we sow evil to ourselves, and for others: they sowed comfort for their posterity, let us take heed that we sow not discomfort for them that shall come after us. And as their death hath stayed the wrath of God from heaven, that it is not fallen upon the vine, & seeing many years he hath planted among us a vineyard, seeing he hath hedged it, and gathered out the stones Esay 5. of it, and hath planted it with the best plants, and hath built a tower in the midst thereof, and made a winepress therein, and hath looked it should bring forth grapes, but it hath brought forth wild grapes: so our sins so enkindle the wrath of God, that he will take away the hedge thereof, and his vineyard shall be eaten up; he will break the wall thereof, and it shall be trodden down; he will lay it waste, and the wild bores shall enter into it. What a thing is this, that the dear Saints and Martyrs of God should deserve so well of us, and we should deserve so ill of ourselves and of our posterities? Seeing then God's mercy hath been showed by so many blessings, and we eat of their sweet of the harvest, who never have tasted of the cold of the winter, nor heat of the summer; let us fear, least for our unthankfulness, the Lord doth come to punish us, and both for our want of religion, and ungodly life cause the Lord to remove the candlestick, take away the Gospel, and bereave us of our talents. Wherefore we have great need to pray to be reform in our judgement, & renewed in our affections, that our thankfulness may appear in love of sound religion, and obedience of godly life to the glory of our good God. Thus we see it is not a strange thing for God's children to suffer in this world, although God giveth us sometime a breathing time, and maketh us as children of the wedding; who, so long as the Bridegroom is with them, do not lament nor mourn. And seeing every one that will live godly in Christ jesus must suffer persecution, and for a good conscience, Minister, Magistrate, and master of an household shall find trouble in his own flesh, hatred of the world, and persecution of Satan; it is certain that we often purchase too much quietness to ourselves, because we do not so labour for the mortifying of our flesh, for reproving of sin, and the beating down of the kingdom of Satan, as we ought to do. Thus we see, the Prophet groundeth himself on God's promises, who hath said, that the rod of the wicked shall not rest on the lot of the godly: showing us that no temptation shall come to us, but we shall have either strength to bear it, or else the Lord will remove the force of it: so that if he remove the violent force of it, we shall need but little strength to bear it; if our trouble be great, the Lord will give us great strength. Neither (as some do) doth the man of God use forgery for forgery, and deceit for deceit, but stayeth himself only and wholly upon prayer. For God's children have no such spirit as the worldlings have, who for the most part requite evil for evil, subtlety with subtlety, evil language with evil language: but by prayer only they labour for help at God's hand. We have heard, that insomuch as he protesteth to keep the testimonies of the Lord, he meaneth that he will more thoroughly keep them than before. We have further learned, that it is our corruption to be godly in time of trouble, but afterward the case with us is altered. Wherefore our godliness then is to be suspected, and he is very ungodly, that at such Godliness. times will not be godly. But herein is the difference between the regenerate and unregenerate, that the regenerate after their visitations are more godly, after sickness they have a greater zeal, after their deliverance a further care of glorifying God, which is nothing with the unregenerate. Now, seeing the Lord hath heaped benefit upon benefit, year after year, mercy upon mercy, whether hath God won some special glory, or our brothers some special benefit by us or no? And as the Lord heard the moans of his Martyrs, their tears and their blood, and gave them mercy: so let us fear, lest our sins cry for vengeance unto him. All afflictions of themselves are tags of God's vengeance, yet being sanctified Afflictions. in Christ to God his children, they be turned into blessings, as all outward blessings, not blessed of God, are turned to curses to the wicked. For as sickness and adversity, by the Lord sanctifying them, are turned to blessings to God's children: so health, peace, and prosperity, are turned to ill to the ungodly, because of their abuse. Vers. 135. Show the light of thy countenance upon thy servant, and teach me thy statutes. Until his deliverance came, the Prophet of God prayeth to be taught in the statutes of the Lord, whereby he might learn to behave himself well in the time of trouble. For affliction is so violent a storm, and carrieth away a man so headlong, that unless the Lord guide us, we may soon take hurt. But what desire we most? If we in sickness delight most in the sweet face and gracious countenance of the Lord, it is happiness: if not, we are truly in misery. For this is the cause why many go from evil to worse in their trouble, and become so dull, because they never pray to see the cause of their affliction, and that they might profit thereby. The sense of the man of God is: If Lord, thou wilt deliver me, I shall obey thee more; if not, Lord give me strength to glorify thee by patience. Away then with the violence of flesh and blood, which maketh us to some out these and such like speeches: Who could away with such pangs as I suffer? who could suffer such pains as I am in? Surely even they that pray to God to profit by them, they have God's spirit: as for the wicked they cannot profit thereby. If then we be delivered out of adversity, we must obey the word; if not, we must crave wisdom to see the will of God, constancy to abide in it, patience meekly and thankfully to suffer whatsoever the Lord shall lay upon us. I care not (saith the man of God) so much for my liberty, as I might thereby praise thy name, and obey thy commandments. This is an usual thing in the book of God, to pray for the Lords countenance: Psal. 4 6. Many say, who will show us any good? but Lord, lift thou up the light of thy countenance upon us. And Psal. 67. 1. God be merciful unto us, and bless us, and sh●w us the light of his countenance, and be merciful unto us. And Psal. 80. 3. 7. 19 Turn us again, O God, and cause thy face to shine, that we may be saved. This verse is read three times in this Psalm, which showeth v● that this aught to be the sum, the heap, and the chief of all our requests, namely, that in what estate soever we are, we may be assured that we have the testimony of God's favour; if we be in affliction, that the Lord is not angry with us; if we be in prosperity (because the Sun shineth on the just and unjust) that we may see withal the mercies of God, and his loving favour in Christ given unto us. We see where God's spirit is, there we are thankful in prosperity and patient in adversity: where God his spirit is not, there we are proud in prosperity, and murmurers in adversity. Many (saith the Prophet, Psal. 4. 6.) say, who will show us any good? See how the man of God setteth down the terms of his companions, and showeth how he coveted only God's loving countenance. The sick desire health, the imprisoned liberty, the poor desire riches: but few desire God's countenance in the forgiveness of sin, God's countenance. in the beholding of us in Christ, in giving the graces of his holy spirit, which are the pledges of his love. Many worlds are nothing worth: it is a good heart which the Lord requireth. Sanctification, holiness, and the blessing of God's spirit are true riches, which we must crave and obtain with sighs, groans, and tears. For if we can sigh, if we can groan, if we can sorrow, Godly sorrow. when we are but in sickness of body, or some outward calamity; what a shame is it, if we cannot sigh, sorrow, and groan for the inward wants and necessities of the soul? But if men knew what it were to have the inward peace of conscience, which passeth all understanding, they would surely desire it more. That I might keep thy statutes. So, many would have God's favour to shine unto them in liberty, in health, or in riches: but he craveth God his favour in his word, which if we can get, let the Lord deal with other things, which concern us, as pleaseth him best, Will we know then when we have a true love to God his word? It is when we especially desire Love to God's word. Simile. it, and nothing above it. For as the greatest light that ever came to the world is the light of the Sun: so the most precious thing that can come to the world, is the light of God's word, that we may see the light in God his light, and behold the countenance of the Lord: Otherwise, if we be in prosperity, we will think ourselves to be well; when we are in adversity, we think ourselves ill Here we may see, that as there is clearness when the Sun shineth, and that there is darkness in the mists and cloudiness; so there is a vicissitude of God's children, whilst sometime their understanding is cleared by the comfort of the word, other sometimes it is darkened by the mists of ignorance; which cometh to pass, that we might the more reverently and lovingly esteem the word. For as the Lord hath the dispensation of the Sun in heaven, so hath he the disposing of his countenance to us on earth. Vers. 136. Mine eyes gush out with rivers of water, because they keep not thy Law. MIne eyes gush out with water: He doth here show a cause why he did so earnestly pray for God's loving countenance in his word; for he was greatly grieved, and sore afflicted, and trouble compassed him on every side. The speech is not a false or feigned speech, but such as showeth the greatness of his grief, by that which is greater: and it is as much as if he had said, I weep bitterly and often, because men keep not thy Law. And this is the note of true zeal, which easeth itself with tears, and not with revenge or anger: and this is godly zeal, when we cannot help a thing, then by tears to commit it to God, who alone is able to save men. This was not for private injury, but because God's law is broken. This then is true zeal, when we can devour private injuries, & be zealous in God's cause: for fleshly men are hot in their own causes, and cold in the cause of the Lord. A man cannot thus be sorrowful for another, unless he be sorrowful for himself; and then are we truly sorrowful for ourselves, when we can mourn for others. As Marie loved much, and therefore wept much, because much was forgiven her. And hereof it cometh, that most notorious sinners, being converted, are most truly zealous, & have greatest compassion over sinners; for they have felt God's goodness so greatly to them, that they desire that others should be partakers thereof. As Panl more zealous than the rest, because more notorious than the rest of the Apostles. PORTION. 18. TSADDE. Vers. 137. Righteous art thou O Lord, and just are thy judgements. AS in the latter end of the former Portion, the Prophet showed, that his eyes gushed out with rivers of waters, because of the general backsliding and falling to iniquity; so here he showeth, that he had almost pined away, and consumed to nothing, to see the ripeness of iniquities in them, which were his enemies. And whereas this might have been a great temptation, that notwithstanding there were made so many promises to the godly, and such judgements threatened to the wicked; yet the godly sustained so hard things, and the wicked were in so good a case, he confirmeth his faith, by staying his whole confidence on God, and trusteth in God, because he is righteous, and acknowledgeth him to be a righteous God, because every part of his word is righteous, and whatsoever the Lord hath said, either concerning his promises to his servants, or threatenings to his enemies, is most just and true. The self same must also stay us, when we are in the like temptations, when we shall be counted as precise fools, and unquiet spirits, because we weep and lament for the sins of others; or when we, seeing the wicked live in such pleasures, begin to marvel how it cometh to pass, that the godly are so ill dealt withal, and when the godly live with tears, and the ungodly pass their time in joy. Wherefore the man of God raiseth up himself with this meditation: howsoever those God just in his providence. things seem to be confounded & cast together, yet thou o Lord, art God, and governest all: thou art a righteous God, and thy judgements are righteous; yea every word of thy word o Lord is righteous and true; thy promises which in time thou shalt perform, will not fall away; nor thy judgements which thou wilt one day execute, shall not fail. Behold how we also must strengthen our faith in the like assaults. This was a notable example of faith, which so yielded to the due obedience of the word of God, for our instruction: when we are in such distress, our eyes must not be set on any visible or earthly things, but only on things invisible and heavenly, even on the word of God, on his promises, which he will perform; on his justice, which he will execute: we must I say have our eyes lifted up further than the scope of heaven, and the circuits of the Sun; we must look to heaven, where God's promises shall be fully performed and accomplished; we must look to hell, where his judgements shall be finished & fully executed. For though both God's promises may on earth be performed, and his vengeance may here be executed; yet all his promises are not showed to any, nor many of them showed to all, but there may be some wanting of them; and the wicked may have a great torment of mind, and hell of conscience, Note. and yet all have them not, neither have any all, because many are glorious in their life, and pompous in their death. What then shall we say to this, but with the Prophet, Righteous art thou o Lord, and righteous are thy judgements. Although then the promises of God are not at all times by and by performed, nor his judgements presently executed; but the godly do often groan under miseries, and the ungodly wallow in their delights; yet the Lord after death will show, that he is righteous, when he will erect & magnify his justice before his glorious throne. This thing appeareth to be manifest, by that history Luke 16. of the rich man and Lazarus, who (that the Lord Dives and Lazarus. might make known his justice (died both together: but as their life was altogether divers, so their death did altogether differ. For the rich man lived delicately, and fared daintily; but Lazarus lying sore and hungry at his gate, found more courtesy at his dogs, which licked him, than at his hands which should have relieved him. Well, when they were both dead, it is said, that the rich man being in hell in torments, lifting up his eyes, and seeing Lazarus a far oft in Abraham's bosom, cried, Father Abraham, send Lazarus, that he may dip the tip of his finger in water, and cool his tongue: but Abraham answered, Thou art far deceived and disappointed, my son, the places are far distant between thee and us, so that the inhabitants must keep their places. And my son, consider of the equity of God's justice herein, for thou in thy life time didst live in health, in pleasure and prosperity, and didst not glorify God thereby, therefore it is meet and right with God, that thou shouldest now have pain and torments; and this man having poverty, sickness and misery, desired God's glory: wherefore it standeth with the righteous promise of the Lord, that he should now receive joy & comfort. So Christ also teacheth us, though at the first, the Lord regardeth not all good at the 〈…〉, yet he that rewardeth one, will reward all; and he that punisheth one, will surely in time punish all, either here or in some other; place either now or at some other time. We must then be content to have our lives hidden in Christ, that it may appear with Christ at his coming. Now as this doctrine seemeth profitable for comfort, so is it necessary also for terror. For if a man shall lie in sin, and yet through impunity, because neither the hand of God is upon him, nor the authority of the Magistrate taketh hold on him, shall not repent: and because as the wise man saith, Eccles. 8. 11. Sentence against an evil work is not executed speedily, therefore the heart of the children of men is fully set in them to do evil; as we may see in profane persons, in abusers of the name of God, in breakers of the Sabbath, in disobedient persons, murderers, adulterers, thieves, and back biters: let him beware, and not flatter himself in iniquity; and though God doth not, at the very instant, when sin is committed, punish all, nor the Magistrate presently apprehend all; if a man begin to be hot, and would have all men like himself, and is offended because there is no present execution of judgement, yet God is righteous, he will not justify the sinner, but he hath his fierce wrath, vengeance & indignation laid up in store to fall suddenly & fearfully upon the ungodly. For assure thyself, o man, whosoever thou art, he that hath said, that no whoremonger, nor adulterer, nor covetous person shall enter into the kingdom of heaven, and he that hath promised in this life, to try those that be his, will surely, if thou be the child of God, punish thee here, that thou mayest not be condemned with the wicked; if thou be not, he will both in this life, and in the world to come plague thee eternally. If thou art not presently punished for thy sins, the Lord calleth thee to repentance; if that will not serve, the Lord will undoubtedly break thy neck, and press thee down with further judgements. Thus we see, how needful it is to urge this doctrine to the abusers of the Lords long suffering, and contemners of his righteous judgements. Psal. 89. the man of God showeth, that albeit the Lord had made a covenant of mercy with his people, yet if their children did forsake his laws, and walk not in his judgements, if they did break his statutes, and kept not his commandments; he would 32. visit their transgression with the rod, and their iniquity with strokes. And surely, if we will not be removed by the word calling us from our security, we shall taste indeed of the Lords heavy scourges and fearful strokes. Wherefore in time let us humble ourselves under the loving hand of God, & learn to deny ourselves. Vers. 138. Thou hast commanded justice by thy testimonies and truth especially. HE showeth that in all the holy writings, the Lord had set down special mercies and special judgements, and that the justice and truth which the Lord hath taught in his word is a special justice, and a special truth, and every part thereof is just and true, yea and if there could be degrees therein, they are most just and most true according to that Psal. 19 9 The judgements of the Lord are true and righteous altogether. So that without Matth. 5. exception, all the threatenings of the Lord are just, and all his promises true. Sure it is then, that he will perform his wrath threatened, and fulfil his covenants promised, for there is nothing in the word, which is not truth and justice itself. Thus we must learn when we are in trouble, to look to God his word, and to know that every title thereof is righteous and true, and though heaven and earth do pass, yet not one io● of it shall fail. This is necessary for us to believe, for from hence springeth faith. Wherefore the Prophet seeing that this would hardly be believed, and that even God's children sometime, are slack in faith, hope and love, and are not so soon persuaded that every man must perform this, but rather that it was a special thing: the Prophet (I say) reciteth this word five times in the compass of eight verses, being but one portion. Incredulity in God's children. So much doth he show incredulity to reign in God's children, and declareth it the more vehemently because the wicked will not be brought to believe this. For what is the cause of sin, either in failing of doing those things which are to be done, or in failing to do those things, which ought not to be done, in omitting of good things or committing of evil, but only incredulity? Could we believe the word of God? Oh happy were we! Believing the word. can we not believe? oh cursed are we! We shall see, as the wicked in all things, so God's children in many things discredit the word of God: as the wicked believe not at all; so the godly believe but in part, & see but in a glass. And doubtless they want the comfort which they should have, in that although they consent generally to the truth, yet when they come to particulars, they reason this with themselves: How can this be? by what means possible should this be so? and therefore the Lord suffereth them to miscarry in judgement, and punisheth them in their affections. Thus we see, how the man of God doth strengthen him and us by faith, in believing that God is righteous, and his judgements to be righteous, and that every part of them is most righteous, just, and true: wherefore our Saviour Christ in his holy Gospel useth so often, Dost thou believe? believe and thou shalt be made whole: according to thy faith be it done unto thee: which he doth to show us our incredulity. Wherefore we must pray, Lord, I believe, help my unbelief: Lord increase my faith, that believing thy judgements, I may fear thee; believing thy mercies & promises, I may be comforted; believing the things thou commandest, I may do them; believing the things which thou forbiddest, I may avoid them. Verse. 139. My zeal hath even consumed me, because mine enemies have forgotten thy word. LEt us here try our faith, which persuade ourselves to have such faith, behold here is a trial. True it is, that to all is not given the like measure of faith: unto some are given ten talents, unto some five, unto some two: neither have all grounds like measure of seed, nor render again like measure of increase: for some ground according as it hath received, bringeth fourth one an hundredth fold, some sixty, some thirty fold, according to the good will and wisdom of our God. Neither must we think that it is required of us, that we cannot otherwise be faithful and zealous, unless we even consume away, or our eyes gush out with rivers of waters: for we must not think that it was so in the Prophet himself, as though rivers of tears were in his head, or that he was utterly pined away: but rather they are figurative speeches, to show some rare zeal, and notable kind of sorrowing in him. Now whatsoever exhortation is to be drawn from hence, it will little avail us, unless we believe that there is no one thing here in this Psalm, but in some measure it is to be performed of every Christian. For politic men cannot profit by such things, because they do not think that it containeth any general doctrine, but rather that it is a particular doctrine. But seeing this Psalm is the type and image of a regenerate man, and no one treatise so fully and wholly (though peradventure some whole book may do it) expresseth the same; and yet so, that neither the man of God as with a trumpet doth blow forth his own praise, nor womanishly painteth fourth his own miseries by moans and complaints; but advanceth God's glory, and putteth us in mind, what graces of God should be in us, and humbleth himself and showeth us what infirmities reign in us. What then (will some say) mean these speeches? My soul fainteth, mine eyes failed, mine heart breaketh, That the 119. Psalm concerns all the regenerate. my soul cleaveth to the ground; my soul melteth, mine eyes gush out with rivers of water. What (say they) appertaineth it to us, that he saith: Seven times a day do I praise thee, I prevented the morning light and cried: mine eyes prevented the night watches: I opened my mouth and panted: how sweet are thy promises to my mouth; yea more than honey unto my mouth: I am like a bottle in the smoke, I have remembered thy name in the night: the law of thy 〈…〉 better unto me, than thousands of gold and silver; I have had as great delight in thy testimonies as in all manner of riches; I love thy commundements above gold, yea above most fine gold: ● rejoice at thy word, as one that findeth a great spoil: These were extraordinary things, and we have not to deal with them. To answer these we may see the same doctrine in other persons, and in other places of the book of God. job. 33. Elihu there declareth, that the Lord speaketh divers times unto men, but they see it not; if they profit not by the word, he sendeth them afflictions; if they profit not thereby, he will send one among a thousand to show his mercies unto them. Psal. 14. God speaketh once or twice and one seeth it not, etc. 23. If there be a messenger with him or an interpreter, one of a thousand to declare unto m●n his righteousness, then will he have mercy upon him, and will say, Deliver him, that he go not down into the pit; for I have received a reconciliation, then shall his flesh be as fresh as a child's, and shall return as in the days of his youth. And though the Lord punished not gross sins in job, jobs sins. yet he punished incredulity, impatience, self-love & vain glory in him; for though job were a good man, yet he stood in some need of greater mortification. The Apostle Paul showeth, that the wrath of God should fall on the Corinthians, if they presumed without due examination of themselves to eat the body and blood of Christ, & that from thence came sudden deaths, and unnatural deaths, languishing and pining diseases. 1. Cor. 11. For this cause (saith the Apostle) many are weak and sick among you, and many sleep, for if we would judge ourselves we should not be judged: So he speaketh this of the Corinthians, which were learned men; who had great knowledge and excelled in many good gifts, as he himself reporteth of them, and yet he showeth them this truth. Neither do these things especially and only come for sin, but more particularly for the trying of faith, proving and perfecting of patience, although afterward it may be, for punishing of sins by degrees (for even in the trial of faith, and proving of patience, is also a secret punishing of sin.) Wherefore we must not suffer for a while, but even to the shedding of our blood and spending of our lives, as witnesseth the author to the Heb. chap. 12. where the Apostle having set down in the chapter going before a register of the fathers in the old Church, and of their works, (whereof some may also seem to be extraordinary, although indeed they be alleged but as fruits of their faith) inferreth in the 12. chapter this exhortation, Heb. 12 1. Wherefore let us also, seeing that we are compassed with so great a cloud of witnesses, cast away every thing that presseth down, let us run with patience the race that is set before us; 2. looking unto jesus the author and finisher of our faith: Who for the joy that was set before him, endured the cross, and despised the shame, etc. 4. Ye have not yet resisted unto blood, striving against sin, and ye have forgotten the consolation, which speaketh unto you as unto children, etc. Here the Lord showeth the faith and gifts of his Saints, declaring that he would bestow on us the like graces according to that proportion which he thinketh good In that they are called witnesses, it was because they gave witness to the truth of God's promises, and to show how the Lord would enable sinful flesh, thus to believe, and thus to do. And mark here the wisdom of the spirit of God, setting down the strength of his Saints; for flesh & blood might have objected: what tell you us of these extraordinary and privileged men? but behold, he calleth them (as we said before) witnesses, testifying that if we would call for, and crave the like graces, we should receive them sufficiently: then he biddeth us to look to Christ the author and finisher of our faith. For what were they? this is he from whom all the Fathers received their strength. Strive (saith he) death is not yet come, ye have not resisted unto blood. What? must every man be a martyr? no, the meaning of the holy Ghost is, that though we have suffered the scoffing of the wicked, the hissing, the nodding of the head, the mocking of the people; yet it is not sufficient, if the Lord will have us also for his sake imprisoned, our blood shed, and though he give us no remission, yet we must not faint herein, but even offer our lives to the Lords pleasure also. What can seem more rare in this man of God his faith, than his notable diligence and delight which he had in the word, in that (as we showed before) he prevented the morning light, and the evening watches with his meditations? But shall we not find this commended unto us in other places of the Scriptures? that we might also in some measure seek these practices in ourselves. Look Prover. 2 1. My son, if thou wi●t receive my 〈…〉, and hide my commandments ●it●●● t●●e, etc. 4. If th●se seekest wisdom, ●● sil●●●, ●●● se●r●h●●● for her as for treasure, 5. Then shalt thou understand the fear of the Lord, and find the knowledge of God. And Psalm 19 10. The iudg●●e●t● of the Lord are more to be desired than gold, y●a than much fine gold: what do we now see here in this man of God, which the Scriptures do not teach us in other places? So that here is set down but a pattern of practice of things taught in the word; and why doth Note. the man of God set down himself here as a type to be followed? surely to show that like as he was a man subject to the like affections that we are: so we may labour for the like graces as he had. And if we will be like unto him in his sins, why should we not be like unto him in his graces? And as albeit we are not like unto him in his greatest sins, and yet in some sins; so must we though no● in the highest measure of his graces, yet in some proportion of his graces be like also unto him. It may also seem extraordinary in him, that he was wiser than his enemies, wiser than his teachers, wiser than the aged: but we must know this also appertaineth to us, because in showing his reason, how he obtained this grace, he allegeth not the cause to be any extraordinary or new revelations, but that he attained through the word: for he was wiser than his enemies, in that he opposed not subtlety with subtlety, craft with craft, forgery with forgery, and in all his assaires asked not counsel of flesh and blood, but of the word, as he also testifieth of himself, Port. 3. 7. 8. verse. Prince's also ●id sit and speak against me, but thy servant did moditate in thy statutes: Also, thy testimonies are my delight and my counsellors. As if he should say, when the mighty states used their policy and wisdom against me, though I had an heaume heart, yet I asked counsel of thy word. Likewise, Port. 21. 1. Princes have persecuted me without cause, but mine heart stood in awe of thy word: That is, the great men persecuted me, I durst not strive with them in policy, for so I was afraid I should have sinned against thee; but rested in thy word, and then I gate as great victory, as they which get spoils. We see now, whosoever (as Saint james exhorteth us) shall ask wisdom, when he wanteth it, of the Lord and of his word, shall with David be wiser than his enemies; not that we must imagine him so to be in all his particular actions, but that he excelled them in as great measure as might be, by giving himself to be governed by the word. Is this then proper to the dearest Saints of God alone? No, for Moses the man of God faith, Deut. 4. 6. Only this people is wise, and of understanding. He speaketh not of the rarest jews, and of the Magistrates alone, but of the common people, and telleth them, if they wanted wisdom, the Lord was at hand to teach them. And so the meanest people by the word of God were wiser than the mighty Princes, and the great Princes were more doltish than the common people, when they asked not counsel of the Lord. The promise which our Saviour Christ useth, Matth. 10. 19 When they deliver you up, take no thought how not what ye shall speak, for it shall be given you in that hour what ye shall say. This promise is not made only to the Evangelists, Apostles, Disciples, Doctors or Magistrates; but to all whomsoever the Lord shall call, to give such testimony of his name. And we know by experience, how this was not only performed in the Primitive Church, but also in the dear Saints and Marryrs of God of late memory in Queen Mary's reign, who did strive against sin, to the shedding of their blood; who all as we see, were wiser than their enemies. Neither was there any other cause, why he was wiser than his teachers, but that by meditation he not resting in the book cases and general doctrine of his teachers, applied their general rules to his particular state. Likewise we, if we do not stay ourselves in the general things, which we hear or read; but bring the general things into particulars, singulars and practices, shall be wiser, though happily not learneder, than our teachers. Thirdly, he was wiser than the ancient, in that they made shipwreck of faith, and of a good conscience, notwithstanding their knowledge: whereas he laboured to bring his good learning to good living, and his knowledge to a good conscience. We see at this day, how old ancient Protestants grow not in spiritual understanding, because they put not in practise the things which they have known. On the other side, we are not to go far, but may observe in our age, how young men, unto whom the Lord hath made old men as glasses & examples of our infirmities lest they fall, coming with 〈◊〉 & ●el●●e to practise t●at which they ●●●te, are 〈…〉 and are more able to instruct the ignorant, & to comfort them that 〈…〉 the age●▪ W●●●o●er then will labour to bring the rules into life which h●e 〈…〉 y precepts he shall be at the l●a●t wi●er, if not more learned, than the ancient 〈…〉 es. M●z al●●●th ●uen co●●um●● me, etc. This among the rest ●ight 〈…〉 more proper and peculiar to the Prophet: but it is (is we have declared) an ex 〈…〉 much used of the learned to express some matter of importance, and ●he 〈…〉 in a false or light matter, may be an untolerable lie. As than is meant by 〈…〉 of 〈◊〉 gu●●ing out of his eyes, a ●●edding of many tears, and his consuming ●●●● with 〈…〉▪ his earnest affection: so we must labour to find these exercises in ●● according to that measure and proportion, which the Lord for his glory shall vouch 〈…〉 us. We read also Psal. 69. ●▪ The zeal of thine house hath even me, a●● 〈…〉 rebuked th●e, are fallen upon ●●. The Prophet here showeth, how he was ●● much tormented for these things, whereby God's glory was e●p●yre●, as if he had been ●a●en with infam●● himself. This we see maketh as wel● for our imitation as for our instruction. The self same thing is repeated Rom. 15. The rebuke of them that rebuked th●e, etc. where the Apostle inferreth this exhortation, Let the same mind▪ be in you which ●as i● C●r●●▪ etc. as if he should ●●●; you must know, that the selfsame affection, though not in the selfsame measure▪ ●r●u●●●e in you, which was in Christ or in Da●i●: for as Christ had ●●●●●●fi●●te measure, and David in great abundance, that must you also have in ●o●e measure. This ●as ●●d●e●●ered●●arie to jesus Christ, and to Dauid●ene●iciarie ●ene●iciarie, and that which David speaketh of actively, as well done of himself or of Christ, that the Apostle speaketh of passively▪ as ●e requireth ●t to be done of others. For as David did suffer t●●●●i●●ies, reproaches, and ignominies which came to God's name, as his own: so Paul speaketh passively, wisheth that we should suffer these things with Christ, even as though we ourselves had done the injuries▪ percived the reproaches, or were guilty of the igno●i●es. But we must always show ourselves gu●●t●e●●▪ in using all means to set forth God's glory, and in be 〈…〉 of the people with tears and with prayer. Notable is that place, Ezech. 9 4▪ where the Lord speaketh to the man clothed with linen, ●●●en had the writer's inkhorn, saying: Go through the ●●●● of the 〈…〉 en through the most of jerusalem and ●●●● mark upon the f●●e● e●a●s o● th●● that 〈◊〉 and are sorrowful for all the abominations that are done in the m●ast thereof. But the other was commanded to follow after, and to destroy every mother's son of them which mourned not. This then is no st●●●ge thing when God's glory and image is defaced, to be grieved as much as if it were for ourselves. 1. Cor. 5 the Apostle rebuketh the Corinthians, because they rested and rejoiced at the sin committed amongst them, contrary to the rule of love, which willeth us not ●o●●i● y●e i● inu●●●●●, and telleth them that they had not mourned, and showeth how they had ●a●●hed at him, when they should rather have mourned. Where he declareth in his own example, who was so grieved, that where he had preached the Gospel, one should fall into so great a sin, how all faithful Ministers, godly Magistrates, and Christian householders may and aught to mourn, when some of the cha●ge cō●ite● to them, fall into some ●●torious sin. And though for a while he was sorrowful that he had made them so heavy, yet afterward 2. Cor 7. he telleth them that he was not sorry: For (faith he) though I mad▪ you sorrowful, I repent not: for behold this thing, th●t y●●aue been godly sorrowful, what great t●are it hath wrought in you? yea what ●l●a●ing of ourselves? yea, what indignation? yea what fear? yea what great desire? yea what a zeal? yea w●a● p●●ishm●nt? In all thing you have showed yourselves▪ that ye are pure in this matter. As if he● should say; Before ye rejoiced▪ and then were ye guilty of his blood: but now that ye have ●ourne● and prayed for him, it shall not be laid to your charge. Thus we see the Church was not clear, until they had mourned for this one man's sin; no more was the whole ar●ie of the Israelites, until they had humbled themselves in prayer and fasting for the sin of A ●●●. Wherefore every man must labour in some measure, to find the same affection in himself which was in Christ, that we may differ from the hypocrites, who esteem their own credit more than the credit of the word. So that we always remember this to be a property of true zeal, that as we are zealous against the sin, so we must have a commutation A true property of zeal. Galath. 6. 1. of the person, as knowing that we ourselves may fall into the like offence. Well, to go forward, we see how this verse is inferred after them that go before. For having showed that the Lord was righteous, and that his judgements were righteous, and that every part of his testimonies contained special Truths, this was the thing that made him so to love the word, and loving it to have so fervent a zeal unto it. His meaning then is thus much: Seeing the word of God hath in it such exquisite goodness, such wonderful truth, such rare perfection, such Eternity, such efficacy, that in the time of trouble, when all other comforts forsake a man, this will be a special comfort to him, and giveth even Zeal for the contempt of the Word. life to a man half dead, and without it I see a man is but as a beast. I cannot but love, and bear an hearty zeal unto it, and when I enter into the consideration hereof, I am even pined away, and grief even eateth me up, when I see it is not esteemed, and that the word of God can have no more honour. And seeing the word of God was so exquisite, so unchangeable, so glorious, and so comfortable, what a grief was it to the man of God, that men should be so carried away, some to the pleasures of the flesh, some to the profit of the world, some to vain superstitions, and in the mean time the Word little regarded. This was it that pricked him at the heart, this touched him at the quick. He teacheth us then thus much: If the glory of God be dear to us, the contempt of it will surely grieve us: if the salvation of our brethren be precious to us, we will be grieved for the contrary. Now let us see what true zeal is. I find here the Tractate of Zeal, 2. part was last to be enlarged, and therefore (good Reader) I would not deprive thee of this benefit. Hebr. 10. 27 The nature of it is set down, where the Apostle heavily threateneth them, Of Zeal. that willingly give over themselves to sin, and there is named in the proper tongue, the zeal of fire. For as fire is not without it heat, but oft bursteth forth into a flame: so zeal is hot, and cannot long be held in. It is described also by contraries, Revel▪ 3. where the holy Ghost reproveth the church of Laodicea, because they were neither hot nor cold, but lukewarm, such as the Lord would spew out of his mouth: and afterward is added, be zealous & amend. Where we see how zeal is opposed to lukewarmness, which is too temperate a warmness for the profession of the Gospel. We must not then only renounce coldness far from us, and put away lukewarmness, but we must be very hot and fervent in the profession of the truth. Again, 1. Cor. 14. 1. that which our common translation hath, Follow after love, & covet gifts, but especially prophecy: the natural Text hath, be zealous after the more excellent gifts▪ And Rom. 12. Be fervent to the spirit, that is, let God's spirit enkindle in you a fire, which may cause you to flame with a zeal of God's glory, and with a love of mankind. Now there are divers kinds of zeal: there is a zeal of the world, there is a zeal of the divers kinds of zeal. flesh; there is a zeal of false religion; there is a zeal of heresy, and there is a zeal of the true word of God. First, we see the zeal of the world maketh men to labour day and 1 night to get a transitory thing. The zeal of the flesh tormenteth men's minds early and 2 late for a momentary pleasure. The zeal of heresy maketh men travail and compass 3 Sea and Land, for the maintaining and increasing of these opinion. Thus we see every man is eaten with some kind of zeal. The drunkard is consumed with drunkenness, the whoremonger is spent with his whoredom, the Heretic is eaten with heresies: oh how ought this to make us ashamed, who are so little eaten, spent, & consumed, with the zeal of the word! And so much the rather, because godly zeal leaveth in us an advantage, and a recompense, which the worldly and carnally zealous men have not. For when they have spent all the strength of their bodies, and powers of their mind, they have no gain, nor comfort left, but torment of conscience; and when they are outwardly spent, they are inwardly never the better: whereas the godly being consumed for a good thing, and eaten up with the zeal of God's glory, have this notable privilege and profit, that howsoever their outward man perisheth and decayeth, yet their inward man is still refreshed and nourished to everlasting life. Oh what a benefit it is to be eaten with the love and zeal of a good thing. Leaving now the carnal and worldly zeal, we know how zealous Idolaters were, that they would even offer their children in the fire. We know the zeal of the jews, Math. 13. who would compass Sea and Land to make a man a Proselyte. Heretics, as we see, spare no labour, and let not for a●●e cost to maintain their Heresies: but these are not good. The true zeal is that whereof the Apostle speaketh, 1. Cor. 11. I am jealous over you with an holy jealousy. Rome 10. the Apostle ●aith, the jews had the zeal of God, but not according to knowledge. Wherefore to show some properties of true zeal, whereby we may try ourselves, let us first know that our zeal must be grounded on knowledge: for otherwise it will carry The first property of true zeal. us further to destruction, as it did them who oppressed the truth, and persecuted the dear servants of God, and yet thought that they did well. Wherefore in true zeal it is requisite, to have knowledge going before. We see the zeal of the Prophet did arise here of the contempt of the law of God. For seeing it to be ●o exquisite, perfect, everlasting, powerful, & comfortable, it is a manifest argument that he was well grounded on the word. This zeal then (that we may the less be deceived with the contrary) hath these few rules: first, as we have already said, it must be agreeable wholly with the word of God, to begin where it beginneth to end, where it endeth. Therefore we may thus try our true zeal: If first, and especially, we make conscience of the principal matters of the word, as of prayer, of the Sacraments, of discipline, of charity: and then of the less things that are commanded, The first rule of true zeal if we will do them; if any be forbidden, we also avoid them, yet ever tolerating through love, little things, as they that would not trouble the Church of God▪ Wherefore the Apostle saith, 1. Cor. 11. 1. 10. If any man lust to be contentious, we have no such custom, neither the Churches of God: as if he should say, If any man will strive about matters Toleration of many things for the peace of the church of less importance, we, according to the order of the Church, will not strive with them, but rather will bear many things in love, and yet so, as still we use this caveat, That we account nothing small or little which is God's word. This doctrine may be manifested by familiar examples. If a man shall steal things of great weight, or some great sum of money, which deserveth hanging, and the cutting off of life, we will abhor him: but when it cometh out that they may ●eale less things, as wood, and corn, and that not of necessity, but even of greediness of mind, thinking it not to be subject to so high a punishment, they will make no conscience of it. But if Adam was cast out of Paradise for the biting of an apple, we must not think any thing that the word commandeth or forbiddeth to be little, or that the doing or not doing is but a trifling sin, lest that through the just judgements of God, we falling by little and little by degrees, fall into great & monstrous sins. And as this is in life, so is it much more in the worship of God. It is a great fault that we will make a scruple in matters of small importance, and will not stick to be dissolute in things of greater weight. Indeed it must needs be confessed, that our grand zeal must be in great things, and yet we must not lightly esteem of any thing in the glorious word of God. The second rule of true zeal is, that we must look to the things which are within, as well as to the things which are without. This also our Saviour Christ teacheth us by reprehending The second rule of true zeal. the pharisees, in telling them that they made clean the outside of the platters, but left the inside foul: showing, that their lives outwardly was without reproof, but inwardly they were full of secret pride, disdain, self-love and hatred. Our zeal must begin within, and in time appear outwardly: and as we will not sin outwardly, so we must be as loath to sin inwardly. Wherefore here also are two things to be observed: the first is, that we fear no more to do ill before men, than we do by ourselves. For we be given to be loath to be accounted Two observations. ill, and yet make no such conscience to be ill: we see thieves, whores, and ill-do●rs are loath to be so accounted, and yet in the mean season, if they can do this secretly, they make no care of it. We outwardly are careful to maintain our credit, and to travail with ourselves, yet secretly we can commit sin greedily. What is this but to be painted sepulchres, and dishes clean without, but foul within? Wherefore we are to beware of this, and so much the rather, because the Lord hath plagued them that in outward show have borne a great countenance of religion, whose lives privily were filthy, whose cases and vizards when the Lord hath taken from them, and hath revealed their corruptions, they have appeared hypocrites. The second observation is, that we look to the privy corruptions of nature lurking in The second▪ observation. our hearts, which contain such a bottomless pit of corruption, that it is the special grace of God's spirit, to gauge them to the depth. We must therefore learn to search our hearts, for it is the fearful judgement of God, when we make no conscience of sin secretly, to have our sin break forth publicly. As when we have no care to pilfer secretly, we shall be brought to steal openly by the secret wrath of God: whereby also secret lusts, malice & Simile. hatred, nourished in the heart and affections are permitted to break out in time even into our outward actions. This is a plague to them, who rather would seem to be, than in truth desire to be godly. Covetous men have this property, that they rather would be rich than be accounted rich: such aught our affections to be, that we should indeed rather be godly, than desire to be so accounted of. Let us labour to do well secretly, howsoever for a while it be hidden from the world, that God which seeth our doing in secret, will reward it openly, and in his good time will give us grace to do well publicly. But peradventure the wicked will say: what ground? what intent? what cause have you to labour so much about the disclosing of the secret corruptions of our heart? But yet alas they are ignorant of this, that because they know not the secret corruptions, they fall the Conscience of thoughts. more violently to gross sins, and every man shall try this to be true in himself, that he that maketh conscience of his thoughts, will undoubtedly make conscience of his words, and deeds; and he that maketh no conscience of his thoughts, he may come to make no conscience of his words and deeds. Besides, he that beginneth to reform his heart, hath this promise in the word, that he shall not be confounded, as Psal. 119. 6. Then shall I not be confounded when I have respect to all thy commandments. And Port. 10. 8. Let my heart be upright in thy statutes, that I be not ashamed. Wherefore if we will be truly zealous, we may add another rule, that we have none other end of our zeal, than how we may glorify our God; whether it be in prosperity, or adversity. This then is the third rule, that we keep a right course & tenor of zeal in both estates. The third rule of zeal. We must especially look to that, whereunto we are most ready, that is, whether we be more zealous in prosperity, and fall away in adversity; or whether we are more fervent in affliction, and overwhelmed in abundance: whether by the one we are not puffed up with security and secret pride; or whether with the other we be not too far humbled and abased. For many in time of peace are religious, who seeing persecution to follow the Gospel, slide back and fly from it. jobs wife whiles her husband was in prosperity could worship God, and show herself in outward things as zealous as job himself: but when affliction came, she was ready to curse God. We know in prosperous times, many were very forward in religion, who in time of trouble shrinked from the truth: some so long as they may have credit by giving countenance to the Gospel, go far; but when discredit comes they will leave all. But the Prophet saith, I am small and despised, yet do I not forget thy word. O ther'on the contrary part, so long as God exerciseth them with any cross, are zealous professors, who being set aloft and coming once above, begin to be secure. We see many in time ●f their misery to be much humbled; and whilst they want livings and preferments, we see both preachers and people very godly, who when they have gotten them some living, & obtained that which they sought for, have their zeal choked. Do not many pray for the continuance of the peace of the Gospel, that they themselves might continue in peace and prosperity? Do not many mourn in the adversity of the Gospel, because they mourn for their own adversity? Oh great corruption of our hearts! Oh bottomless pit of hypocrisy! If we were ashamed that we are no more grounded on the word, and that we can be no more holy and upright in our hearts, surely the Lord would so govern us, that he would not suffer either prosperity to quench and carry away our zeal, to be buried in the grave of security; or adversity too much to dismay and discourage us. This is then our trial herein: if when we are in greatest prosperity, we can mourn with them that mourn in the Lord, and when we are in greatest adversity, if we can rejoice with them that rejoice in Christ. This is a sure token we love not the Gospel, nor favour the word, because we have a love to prosperity; neither are zealous to see the word conremned, because we have an hatred of adversity. Daniel concerning outward things was an happy man as being near to the Crown: and yet when he saw the God of Israel his glory to be defaced, and an abominable Idol to be erected, he could content himself with nothing so much, as with weeping, fasting, and prayer. And Paul being in bonds for the testimony of jesus Christ, and concerning his outward man in a miserable case, rejoiced greatly, and as it were revived, when he heard that the Gospel prospered; and howsoever he was in bands, he never felt them grievous unto him, for the joy which he had, that the Gospel was at liberty. If this zeal were in us, that the word of God were so exact, pure, and holy in our eyes, that when we are most aloft, we could be sorrowful, if the word of God hath a fall; and when we were in our greatest downfall, yet we could be glad that the word of God were set aloft: then surely we would labour to sanctify the creatures of God which we use, with the word and by prayer, and at the least give the tenth part of the day to the worship of the Lord. But if we cannot bestow on him the tithe, it is a token that we labour more for the body than for the soul. And if our souls be far more precious than our bodies, and it is an harder thing to provide well for the soul than for the body, we must divide our times the better, that daily we may bestow some part of our time in the word and prayer: if we would truly espy our thriving and proceedings in our several callings, and take a diligent view of ourselves in our vocations, we should undoubtedly see the plentiful blessing of God, when in truth we use the word and prayer, and his fearful curse to be upon it, when we use it not. The fourth rule is, that if we will labour for true zeal, we must be patient in our own The fourth rule of zeal. causes, and devour many private injuries, that the Lords cause may be the better provided for, and that his glory may go the better forward. For we see, how soon and how grievously we are moved for our own causes, and how soon we are cold in defending God's cause. This then is true Christian zeal, to deny our own reason and private commodities, and especially to seek God's glory, though it be with our danger. This would so stop the mouth of the adversary, that howsoever for a while he thinketh us to be choleric & mad men, and esteemeth of us as revengers of our own affections; yet one day he will confess, that we did not seek either our own commodity or our own revenge, but that whatsoever we did, we did it for God's glory and in the defence of a good cause. The seeking to revenge our private evils doth much hurt, and bringeth great injury to this godly zeal: for if we could speak with the tongues of Angels, and could speak never so gloriously to the delight of all men, and have not love, even to our very enemies, all were nothing, all were abomination in the sight of the Lord. chose, if we can be content to forsake ourselves, and to be accounted as nothing, we shall be more acceptable to the Lord, and find less trouble to ourselves. True it is, that God his children even in their best actions are troubled, whiles they survey their inward affections, and gauge their hearts before the Lord, whether they have not done their things in self-love rather than for love of God: whether in vain glory, rather Trial of our obedience. than for the glory of God: without which exercise we shall never see, whether our actions be pure, or whether they be unpure, or whether they be mixed; whether they be in respect of God, or in respect of ourselves. Many can rejoice at good things in themselves, and repine to see them in others: many can be grieved with evils in themselves, which will rejoice to see it in others. Wherefore we are greatly to suspect ourselves and our zeal, when we are thus affected, because it is a manifest token, that we are not pleased with that which is good for God's glory, but for self-love; neither do we repine for God's dishonour, but at our own discredit. But we are to learn, howsoever the good is done, to rejoice; and howsoever evil is committed, to be sorrowful. We see the Prophet here was not grieved so much because they were his enemies, as because they were the enemies of God. For if he had thought them to have been Gods children, whatsoever private injury he had received, he could have swallowed it up, and more have rejoiced in them, as they had been the children of God, than have been grieved because they injured him. Here than we must learn to bear with the infirmities one with another, but especially To hear with the frailties of God's children. with the frailties of the children of God: neither are we so heinously to be offended with the infirmities of the godly, as with the presumptuous sins of the ungodly and obstinate. True it is indeed, that our zeal must cause us most to be grieved for the sins of the godly, by how much they were come nearer to the image of God, than others. Howbeit it must always be with a fellow feeling and pitiful sympathy towards them, as the Apostle exhorteth us, Rom. 15. that the same mind should be in us, which was in Christ jesus, of which place we have spoken often before. Wherefore we must make God's friends our friends, without any respect of persons, howsoever they be otherwise far distant from us, either by place, or familiarity, or nature, or howsoever: and on the contrary, whosoever is God's enemy, must also be ours, howsoever we are joined together, yea, though we lie both together in one womb. This would seem an hard doctrine to flesh and blood, and yet our Saviour Christ hath manifestly and plainly taught it us, Matth. 10. 37. and 16 14. Luke 14 26. If amy man come to me and hate not his father and mother, and wife and children, and brethren and sisters, yea and his own life, he cannot be my disciple: What? would he have us to cast off all natural affection? and so the Scripture should repugn; whereas it is set as a note of them that should come in the last perilous times, 2. Tim. 3. 3. That they should be void of natural love and affection: and might be contrary to that Exod. 20. Honour thy father and thy mother, etc. No, he meaneth nothing less; but he meaneth, that we should so be joined in natural love, as he speaketh of himself, Who is my mother? who is my brother? even he that heareth the word. So that though we be never so far asunder, we must love them that love God; and though that we be never so near, we must hate them that hate God: yea, and so far as our friends would pull us from God and from his truth, we must shake off all natural affections; not because they be joined to us in the flesh, but because by no means they will be joined with us in the spirit. Yet in the mean time we must remember, that we do all duties of love, and obedience Duties of love even to God's children. to them, as in admonishing them, in praying for them, and mourning for them: and then if nothing will serve, but we must either cleave to them and forsake God, or forsake them and cl●●ue to God; we must separate ourselves from their corruptions, knowing always, that we must obey the first Table before the second, and piety must go before charity, and we must serve God before we serve man, and nature must give place to godliness. The fifth rule is, that we must be stricter to ourselves, than to any others in some things, The fifth rule of zeal. and we must offer more liberty to others than to ourselves: If we complain of sin, let us be at most defiance with our own corruptions; so when we fight against the corruptions of others, we shall not fight against their persons, but against their sins. This is the doctrine which our Saviour Christ also taught us, that if we would see well to pull out the more of sin in another man, we should first labour to take away the beam of sins in ourselves. Why calleth he it a beam in us, and more in others? because our own corruptions are or aught to be far better known to us, than the corruptions of other men, we should be best acquainted with our own infirmities, and know that there is in us a bottomless pit of corruptions. Which Paul saw when he said, that of all sinners, he was the chiefest: that is, he had the greatest light of his own wants, and was most familiar with his own corruptions. Wherefore we must first judge ourselves, and cast the first stone at ourselves, we must labour to remove this mountain of sin in ourselves: so finding how ugly a thing sin is, and that by experience in ourselves, we shall neither flatter others in their sin, nor yet rebuke them too rigorously. For he that doth so travail with his own heart, shall love that good thing in another which he liketh in himself, and shall be grieved for that sin in another, which he hath found grieving before in himself. For as we having been in sickness and are recovered, can by the smart which we have felt, pity the smart of mother, and can tell how comfortable health is to another, which we have found comfortable to us: even so we can show compassion to them, which are stung with sin, as feeling the burden thereof in ourselves, and can rejoice at the liberty of conscience & peace of mind in others, which we have rejoiced at in ourselves, because in suffering misery, we have learned to offer mercy: let us see this doctrine more plainly. We shall see some very wary in using a ceremony, and peradventure not without cause, because it is not necessary to edification in the Church of God: and although it may be that they think it lawful in respect of the thing, and in respect of themselves; yet because it is not expedient they willingly refuse it, and will not meddle with it: and then if others do not so, but think it lawful to be worn, and therefore use it, here through love the matter being about a thing indifferent, they must learn to bear with them. Others there be who unwilling to use it themselves, judge strait all others as heinous offenders, that use it. Let us learn this of Abraham, who refused to take so much of the Egyptians himself, as a shooe-latcher; and yet to others that would take, he would not deny the law of arms. He confesseth that he refused for his nephews sake, and therefore gave liberty to others to do as they would. See this good father was more straight to himself, than to others; and gave more liberty to others, than to himself. So Paul seeing that in some places he could not so conveniently live of other men's charges, as at Corinth, and Thessalonica, although at Colossos' he received somewhat, where they were more able to bestow on him, refused to take any thing; would he that all men should be tied to his example to do the Sufficiency for the ministry. like? surely no, for what one thing doth he labour about more than this, that Ministers ought sufficiently to be provided for? For we see he was strict to himself in many things, yet evermore he left liberty unto others: as we may see Rom. 14 1 Cor 8. and 10 where he entreateth of the use of things indifferent▪ Wherefore he would have Christians of this mind, that they might say thus with themselves: I can do this by Christian liberty, but if it be any hindrance or offence to my brother or any slander to the Gospel, I will not do it: if they do it not, so they make conscience of other good things, I will not in this wage war with them, I will not oppose battle against them, but to join with them in greater and better matters, through love I will pardon the less. We must now most straightly deal with ourselves, both for these reasons alleged, as also because we know what mercies of God we have received more than others: we must give liberty unto others, because we know not whether they have received the like gifts, graces, and mercies of God, as we have. If this had been used long ago, what unity had there been established in the Church of God: for want of this, what troubles have risen therein? Here we must beware that we flatter not a man, no not in the least sin, that is far from the nature of love whereof we speak; but we must so tolerate, as we purpose not to let any man lie in sin, but labour to reclaim it; yet aswaies with the zeal of God's glory, and the hatred of his sin, and with the spirit of meekness, and pity of his person. Wherefore here doth fitly come in the sixth rule, which is, that then we shall most surely know when our zeal is right; when we are much moved, when God is much grieved; and The sixth rule ●● zeal. we are much grieved, because our brother hath so offended. Here is an excellent and infallible difference between godly zeal and fleshly anger. When the grief of our brothers falling meeteth and is mixed with the anger of his sinning against God, our anger shall not feed itself upon the party because of our wrath, but of his sin, because of our zeal. In pure zeal therefore there must be anger for offending God, and grief because our brother hath offended. When our Saviour Christ went about to heal the man that had the withered had, the pharisees that stood by murmured, because he would heal on the Sabbath day, it is said that he looked about him angrily, and yet it is added that he sorrowed for the blindness of their hearts. Mark here in this notable example, how anger and sorrow meet together. Anger, that men should have so little knowledge of God and love of their brother: sorrow, that through ignorance, they were so foully overseen. So likewise in zeal of his father Christ looked on jerusalem with an hatred to their sin, and yet with a pity to their misery, which was at hand, he wept over it. Mark this in all the Prophets from time to time, whether it hath not been so in them. Look on Esay, on jeremy, on 〈◊〉, on Da●●●●●●●● ●●●●● 〈◊〉 of spirit●●ey ●●d not utter their words; and when they most threatened the people for their sins, they were most grieved and feared, lest they should fall upon them. This is a blessed temperature, thus to mingle grief with zeal. But that it is an overreaching zeal, where our zeal feedeth more of the person, than of the sin. Wherefore we must crave this special grace at the hand of God by prayer, to be governed by a right Difference between fretting anger and pining zeal. zeal, and that we may truly discern the difference between fretting anger, and pining zeal. Samuel spares not Saul in his sin, but notwithstanding his great authority in zeal of God's glory, he telleth him flatly, that he is a sinner; and yet always was he bend to lament for Saul, and to pray for him. If we keep this golden mixture, we shall stop the mouth of the adversaries, who accuse us to be too full of rancour and malice, if we be angry as enemies to their sin, but are grieved, in that for sin they are become enemies to God. If then we admonish others, and he angry with them, not as seeking any revenge of ourselves, but as doing it of necessity, because otherwise we shall be guilty of dishonouring God, and showing ourselves to be angry against our will, and that we do it only for God's cause, and therewithal remember ourselves to be but men, subject to the same, we shall admonish them with that affection, wherewith we of them in the like case would Admonition. be admonished; and yet as we also remember to be admonished of them, as though we were admonished of God. Dost thou love God's glory? then wilt thou surely admonish thy brother of sin. Dost thou love thy brother? then wilt thou admonish him with compassion. See here is that, which teacheth all wisdom. I must be grieved for sin, because it is that that casts all mankind from the Lord, because it is such a thing as thrust Adam out of Paradise: it is so grievous a thing that it overwhelmed the old world with waters; it consumed Sodom and Gomorrah with fi●e; it crucified jesus Christ the Son of God; it is such a thing, as is an enemy to God the Father, an enemy to God the Son, and an enemy to God the holy Ghost: and therefore I must needs be an enemy unto it; yet I must be grieved, as putting myself in the like case, that the offender is. Wherefore many faithful Ministers of God, when they are most hot, they have most heaviness in their souls, lest the curse which they must needs threaten, do turn to the confusion of the persons whom they threaten. Thus we see, this zeal will teach us, neither to rebuke sin too coldly, nor yet too hotly. For we shall not so love God, as we shall abuse man the image of God, neither shall we so love man, as we shall hinder or impair the glory of God: for if we be sorrowful that God is offended, and that man hath offended, we shall be sure to make an holy medley. Vers. 140. Thy word is proved must pure, and thy servant loveth it. HEre the Prophet showing his love to be the cause of his zeal, repeateth in effect, that which he said before. It may seem strange why the man of God should make mention of this so oft, that the word of God is true. But we must know, that he did it to strengthen his faith, in the time of trouble, and that then he might not faint. We think not, that there is such need of faith, because we feel not the like temptations. For they that Our unbelief, and wherefore we see it not. Trial of our zeal. have no sight of their corruptions, know not their unbelief, and they that feel not their unbelief, feel not the necessity of this strengthening of their faith. And as they that know not their unbelief, know nothing: so they that believe, and see their unbelief, know this to be necessary. They then that have a true trial of their unbelief, know this faith to be a rare gift of God. So that the Prophet commendeth the word of God here of experience: for he saith, Thy word is proved most pure. His meaning is this: This is the cause why I am so zealous, even because I love thy word; and therefore, O'Lord I love thy word, because I find it by proof to be so pure. That we then may make this our rule for examination, why are we so cold in zeal? even because we are cold in the love of the word. For as our love increaseth, so increase also our delight and grief: our delight to see the thing loved to have happy proceedings; our grief, to see the thing which we love, to be despised. This we see to be in every kind of love. For a man that truly loveth his wif●▪ cannot abide to see his wife contemned and discredited: nor the woman that truly loveth her husband can abide to see him rejected and despised. When we love our friend, we are grieved to see any contempt offered unto him. This than we see in the nature of true love, to rejoice to see the person loved, advanced, or the thing which we love, esteemed; and grieved, to see either the person or thing so loved, to be cast down and contemned. It was a grief even to the Heathenish Philosophers to see their doctrine not regarded: were they so moved for the small regard of that earthly doctrine, which had no exact truth in it, but was mingled with infinite errors and untruths, and shall not we much more be moved, to see the word of God, which hath so exact a truth, and no untruth, contemned and little set▪ by? wherefore when we have not this godly grief in us, it is a manifest argument, that our love is very cold. For as our love is the greater, so undoubtedly our grief will be the greater; and so as our love is the less, so will our grief to see the thing defaced, be also the less. When we have much delight in any thing, we are much grieved, and who are more grieved to see the word of God trodden down, than the godly? because of all other, their delight is most in it. Not without cause than is this love commended unto us, to be a token of our zeal, and therefore we see Psalm 67. the Church praiseth and provoketh all the world to praise God, when the word had free success: such is the love of it to the word of God. O let thy people praise thee O God, yea let all the people praise thee. Oh l●t the nations rejoice and be glad, etc. As then the children of God think themselves in joy and prosperity, when the word of God is in prosperity; so it being in any trouble, death is not troublesome to them, so that by their death and suffering they may any thing confirm the truth, and give countenance to it. The Prophet of God showeth his love to the word, saying: All my springs O Lord are in it: meaning that all his joy, his delight and affections, were wholly set on the word of God. Wherefore if there be such joy in having it, there must needs be great grief in wanting it. We are herein greatly to condemn ourselves, that we are no more thankful; for our unthankfulness bringeth this secret curse, that we are no more zealous, & because many can hardly judge between fleshly anger, and spiritual zeal (such is the rare feeling of this true zeal) they are ready to imagine, that if one be godly zealous, they are straightway carnally angry. How necessary a thing therefore it is to know godly zeal, all men may see: for as we have said, that the Lord threateneth revel. 3. that unless the Laodiceans would be more zealous and amend, he would spew them out, that is, he would have no delight in them. 〈◊〉 the Lord would as leeve have us of another religion, as to be so lukewarm in his true religion. For as a stomach is easily brought to provoke a vomit by receiving somewhat that is lukewarm: so the Lord spueth as it were out of his stomach luke warm professors, as them whom by no means he can brook, which is a most fearful thing. We know that the good father Elie 1. Sam. 3. although otherwise no doubt he was the dear servant of God, was grieved for the sins of his sons, and mourned when the Ark of God was taken, was reproved by the holy Ghost, that he should love the glory of his sons more than the glory of God▪ because he did not more severely, and more zealously rebuke his sons, and in that there wanted in him that fervency of spirit, whreby he should have cut off his sons from their office; wherefore the hand of God did cut off his life, and deprived all his posterity of the Priesthood. Although this good man was offended, and grieved with the evils of his sons; yet his coldness in zeal brought ●pon him this plague. Elias (whose zeal as much pleased the Lord, as the coldness of Elie displeased him) was of a fervent spirit; for when the Lord asked him where he had been, he answered: I have been zealous for the Lord God of Hosts sake, and when he complained, that he could find none which had not bowed unto Baal, the Lord vouchsafeth to comfort him, and telleth him, there be 7000. which never bowed their knees to him. Well, because he continued zealous in beating down Idolatry, the Lord came down visibly with a fiery Chariot, and fetched Eliah from earth to heaven. We need not here speak of the great zeal of Moses, Phinees, and other of the servants of God. We see and know the cause of this love in the man of God, was the pureness of the word. We heard in the first verse, that the judgements of the Lord were righteous, we have heard in the second verse, that the testimonies of the Lord contained a special righteousness, we shall hear in the sixth verse, that the righteousness of the Lord is an everlasting righteousness, we may see in the seventh verse, that it made him delight in trouble, and in the eight verse, that the righteousness of the Lord is everlasting. Wherefore doth he this? as we have already said to strengthen his Faith: for after he had said, that the rivers of tears through zeal and grief burst out of his eyes, he addeth and rehearseth these things. What shall we say, they are vain repititions? Nay, we know the holy Ghost reproveth Our unbelief is showed us in the often repetitions of the commendations of the word. them Math. 6. We see then that in so oft commending the word of God, the Prophet showeth to us our unbelief, which he felt so much in himself. When do idle repetitions so much displease the Lord? Surely, when our tongues walk idly, and in our prayers we speak we know not what. But when a man's heart is full of sorrow, and fraught with grief of his sins, or earnestly longeth after a thing, then let us cry, Lord have mercy upon me, then let us power out our spirits, & say: Son of David have mercy upon me: Lord I believe, help my unbelief. Thus when the heart is loath to be overcome of unbelief, and when it desireth to show forth his sorrow, or when God's children would exercise their Faith, or feel in themselves any rare joy, which they would gladly express, than they use many repetitions, as we may see both in the book of Chronicles and the Psalms, Praise ye No idle repetitions in this Psalm. the Lord, because he is good, for his mercy endureth for ever: where we shall see in 26. verses this still repeated: for his mercy endureth for ever. What shall we say now, that here is any needless repetition? No: well, we see here then, that we must not speak simply against repetitions, but in great wisdom of the Spirit, because the heart of the godly cannot satisfy itself with Faith and feeling of God's promises, unless it breaketh forth as a fire into many speeches. Hereby we know now, that the man of God here expresseth his faith, & we are to learn, that without some lively feeling of faith, of joy, or of grief, we are not to use oft repetitions, unless happily they be used to stir us up the more to these or such like. So cried the woman of Canaan, O Son of David have mercy upon me; and being rebuked, she still cried, O Son of David have mercy upon me. We would think it somewhat strange, and as a great matter, to see a poor body shoot out so many prayers at once, when they speak out of the abundance of their heart, which is stuffed with so many griefs and troubles. Thy word (saith the Prophet) is proved true; it hath no changeable goodness, but hath in it an everlasting righteousness, serving for all ages, for all persons, and for all times. men's opinions fail, the wisdom, strength and authority of man in time hath an end; but this Word is exceeding large, and never hath end. Thy word is proved pure. Many would think this to be but a small commendation for the word of God: but come to a man when his mind is much troubled, and tell him of the word, and what pureness, what comfort will he find in it? Surely he will be as one that hath no taste in it, and as one that feeleth no more sweetness, than a sick man doth taste in a chip. And notwithstanding all that the word shall do to him, he will still follow his own ways, and go on forward in the devices of his own head. Do men than feel such infinite comfort in the word? so much is their comfort as is their faith: and so little is their faith, as little is their comfort. Look into God's children, how greatly they lament their unbelief▪ look into David, look on job; look on the late and blessed Martyr of God Bradford, who almost in all his M. Bradford and holy Martyrs much lamenting ever f●r their unbelief. books, and in every meditation complaineth of his unbelief; notwithstanding that he was a man so rich in the graces of God, so thoroughly mortified to the world, so stayed in faith; and yet the nearer he came daily to Christ, the more he still crieth against unbelief. Wherefore Paul seeing this to be a common disease among all men, saith, This is a faithful thing, and worthy of all men to be remembered, That jesus Christ came into the world to save sinners: this is a faithful saying, with such like speeches, which the Apostle useth as preparatives to stir up our faith. The pureness of the word is mentioned of the Prophet, when after he had lamented the miserable ellate of the godly, and the great decay of godliness, he crieth out to the Lord, speedily to assist his children, saying. Help Lord (Psal. 12. 4) for there is not a godly man le●● etc. and by and by he addeth verse 6. The words of the Lord are pure words, as the silver tried in a furnace of earth fined seven fold. If we should imagine the purest silver, that is often tried, and serveth in the court for Princes, even so pure must we believe the word of God to be, which not seven times alone, but seventy times seven times hath been tried in the fire of adversity, and still hath remained most pure, and never could any corruption b● found in it We have seen good men as it were confounded, and yet comforted, and being tried are found to be pure. The meaning of the man of God in that place is, try the word, as you do try the purest metals, with persecution, with torment, with contempt, or howsoever, I tell you the word is true, and this is mine only comfort, O Lord, that though the wicked rage, thy promise for ever is unchangeable. Proved true. What could deceive it? could the Serpent in Paradise? No. What could wash it away? could all the flood in the deluge? No. What could consume it? could all the fiery furnace of Gomorrah, of Egypt and of Babylon? No▪ Look from the first father of all, Adam unto this day, and how many servants the Lord hath died and sound pure; so many examples we have of the pureness of the word. This than we see is a word pure by proof. We esteem greatly of armour of proof, which neither the spear could pierce, nor the shot of gun batter, nor dart in any battle could bruise? oh how hath the word encountered with Satan, and with all his adherents? How many darts of the worldlings hath it sustained, and never yielded? but as a sword of proof hath not only stricken off the heads of Satan, and of all heresies and schisms, but also hath mightily prevailed against powers, and authorities, and principalities in heavenly things. When we have an approved medicine, we think it a thing of great price, being such a one as never failed; but wheresoever it was laid, it wrought the feat: so, here is a tried medicine for the soul, which never did deceive any that use it a right. This is a most rare medicine and sovereign salve. For never sore was so great in man's soul, never malady so grievous, never corruption of sin so fare gone, never was there any wound of conscience so desperate, which either this did not cure being used, or might have cured if it had been used. This hath been tried, and is approved by all the sick souls that ever were, since the beginning The word of God a tried friend in troubles. Simile. of the world to this day, whereof some were delivered from many sores of their conscience, & many even rescued from the depth of their sorrows. We count him a tried friend and approved, which in no troubles that ever did befall us shrunk from us, and failed us, but stood us in all stead possible: but whom, I pray you, hath the Lord ever deceived us, that put their trust in him? or in whom hath the word of the Lord ever failed? which will stick with us to the end, which will save us from all evils, accompany us in all dangers, recover us in all infirmities, pity and relieve us in all miseries, which will save us from hell, and will speak for us before the judge, and plead our cause, and even whilst life lasteth, will still stand us in stead. Wherefore seeing the word of God hath in it such excellency, that it taketh up all the delights of God's children, and the contempt thereof taketh up all the sorrows of the Saints of God; seeing for being eaten up with the zeal of God's word, whatsoever we lose in the outward man, we gain and are recompensed for it in the inward man; contrary to the eating zeal in all other things whatsoever, seeing the nearer we come to God in his word, and the further we go from ourselves, though we were thrown to the ground, we should be re-edified; seeing, if we were tried in the furnace, we should find such an happy exchange, that as the gold we should lose no weight, but become more pure; seeing it only reneuth us in trouble, and we cannot more discredit the word of God, than ever to suffer it to be contemned, or not sufficiently esteemed, as becometh a thing of such perfection, glory, eternity, and exact righteousness; seeing it is such an armour of proof, so tried a medicine, so approved a friend: let us crave of God that he would open our eyes, and clear our understanding, that we loving it for these causes, may zealously be set on fire, and truly be grieved to see it contemned. Thus we see how exact, how pure, how comfortable, how everlasting the word is. Thy righteousness (saith the Prophet) is an everlasting righteous●●●▪ Psal. 11. thou ha●●, O Lord, set down a perfect righteousness, which hath been, is, and shall be for ever, one, and most constant, thine is the kingdom, the power, and the glory for ever: thy hand is not shortened more than it hath been, thy word never could be accused, only let us say, Lord increase our faith: let us say, Lord give us the like faith of thy servants, and we shall have like graces with them, though not in so large measure as they had. Vers. 141. I am small and despised: yet do I not forget thy precepts. HIs meaning briefly is this: Lord, seeing thy word is so pure, I love it for it own cause, though nothing come withal; if thou wilt bestow any thing else of thy servant, I thank thee; if not, I love it still; yea though I should suffer discredit for it, I am content. For I love thy word, because it is a pure word, and worthy to be loved, with what cross soever it be accompanied. As the common proverb is; Truth may be blamed, but truth can never be ashamed, and iniquity may be ocuered for a time, but yet iniquity one day shall be discovered. It cannot be denied, that it is a singular blessing, which is said of our Saviour Christ, to grow in favour with God and man, and to be loved of both, as it is reported of Samuel: because as it is, Eccles 7. 3. A good name is better than a good ointment, and Prou. 22 1. is to be chosen above great riches, and loving favour is above silver, and above gold: neither can there come a more grievous cross to a liberal nature and stout person, than want of it. Howbeit, to search out the cause of discredit, we must always enter into it, whether our conscience telleth us that we suffer as well doers, not as ill doers. For even the very Heathen said; that a man's conscience is as a theatre in the world. Wherefore if we suffer discredit justly because of sin, it is to be lamented: but when we have faith in God's promises, and a good conscience flowing from our faith, though we never so much be discredited, it is a small thing. Great is the love of ourselves, and great is the care which we have to maintain our credit. For many will be content to hazard their lives, which cannot be content to endanger their good name. For if a man live bereft of his good name, he had almost as live be bereft of his life. And therefore Heretics, as the Family of love, give in precept: that they should rather die, than suffer the credit of their sect to fall. And no marvel: for they see no better life, neither do they feel any true comfort of God in their prosperity, neither can they truly call upon him in their trouble. Thus we see how a name is esteemed in the world. This then is a true argument of zeal, even when we are despised and suffer discredit, still to bear good affection to the word. For many are lively and quick, whilst they are contented and well pleased, and whilst things have that success which they look for, who when they suffer discredit, are utterly cast down. We see here the man of God is content to lose his credit, so God be not dishonoured, and is ready to buy glory to the name of God with the loss of his own name. For he resteth in this, that though he may be misdeemed, & of the world ill judged of, yet he hath a warrant in his conscience from the Lord, that he will depose for him; and howsoever for a time he beareth the reproach as an evil doer, yet the Lord will one day draw out his righteous dealing, and make it known to all men, Wherefore the Prophet saith, Psalm. 37. Fr●t not thyself, because of the wicked men, neither be envious for the evil doers, etc. And then he addeth, vers. 5. Commit thy way unto the Lord, and trust in him, and he shall bring it to pass, 6. And he shall bring forth thy righteousness as a light, and thy judgement as the noon da●. As if he should say, wait still on the Lord, and possess thy soul in patience, the Lord in time will put away the cloudy mists of ill reports, and will cause thy righteousness one day to shine as brightly as the Sun in the midday. If we should consider the discredit of Noah, how he was accounted as a gazing stock to the old world; if we should think how Enoch was despised in his time, or how Lot was discredited among the Sodomites, or what contempt Eliah suffered among the Idolaters in the age wherein he lived, with many other holy men, we would think it wonderful. Nay, if we would but consider but how this man of God David suffered reproach, contempt and discredit, we should much marvel. First, when he had the rarest gifts of all his brethren, and excelled them in the gifts of God, he was set to keep sheep in the field, when the rest were sent to advance themselves in the wars. Then, when he had slain the Bear, and was come among his brethren, where he saw the uncircumcised Philistin breathing out blasphemy against the Lord, and his people, and through Faith in God's promises and zeal of the spirit, could not abide him so to blaspheme the living God, marveling, that his brethren without great indignation should sustain it, he setteth upon the great Goliath, which when his brethrer saw, in contempt they asked what that princock could David against Goliath do, and tell him, that it were more fit for him to deal with his sheephook, then to attempt to fight for so noble a victory. Besides, when as afterwards by his singular dexterity which he had, by playing on the Harp, he had appeased Saul's furious spirit, they could not cease to despise him, and opprobriously said of him, Is not this the son of Ishai? Then being offered one of Saul's daughters in marriage, they mocked him, by disappointing her of her dowry: afterwards, when he should have had the second daughter, who had her dowry appointed and allotted, every clawback scorned him; yea Doeg (that was the herdsman) was suffered to slay the children of God: So David was feign to ●lie for succour to the Heathen kings, his own men contemning and forsaking him. And yet still he saith, I am small and despised, yet do I not forget thy word. Well, let us see, did not the Lord promote him, after he had thus continued in patience? we know the Lord made his righteousness glorious, and his good name to shine abroad, and his innocency to appear to all men after the death of Saul By faith (saith the Apostle, Hebr. 11. 2.) our Elders were well reported of: whereof some are there said to be tried by mockings and scourge, vers. 36. We suppose (saith Paul) we are made a gazing stock, and the offscouring of the world: yet he fainted not, because he knew that howsoever vile he was in the eyes of the world, yet the Lord delighted in him, the Angels of God in heaven, the Church of God's Saints on earth rejoiced in him, his own conscience felt joy & peace, through that patience wherein he possessed his soul. Wherefore our Saviour Christ said to his Disciples, Matth 5. Blessed are ye, when men revile you, persccute you, and say all manner of evil against you for my sake falsely, etc. Wherefore let us learn that we are to fight daily against self-love, and love of our credit, and let us be as contented to give our names to the Lord, as we are to give him our goods, our lives and our countries. Let us offer all that we have to the Lord, of whom we have received it, and of whom in his good time we shall receive it again. Abraham gave Isaac his son to the Lord in sacrifice, and yet he received him again. So let us give our names to the Lord by what means soever he pleaseth to receive them. For many would be content to do so, if they might lose their name, because they have been famous in war, or have come by it by some noble sufferings: but to suffer discredit wrongfully, and as traitors, or rebels, and to have most false inditements in the face of the world proceed against us, so that people clap their hands at us, as notable malefactors or heretics, is a thing very difficult. But if our Saviour Christ be contemned as a destroyer of the Temple, and S●euen be accused to speak blasphemy against Moses, let us be content to lose our name as weldoers also, knowing that the Lord in time will take away the cloud which Satan as a vatle doth put before us, who would persuade us, that when our name is gone, God seeth not, nor regardeth our righteousness. But he that draweth the light to shine out of darkness, he can also in time deliver our names out of discredit. Do the wicked than think to obscure the glory of God's Martyrs? Noah, Lot, Eliah. and all the Saints and Martyrs of the Lord are most glorious, the Lord hath glorified them, we still praise them, and daily they are commended in the Church of God. Alexander the great, in all his royalty, nor Pomp●y, nor Caesar, nor Tully, have ever received such commendarions in their greatest pomps, as have the dear Martyrs of God. And although with the Papists, we make them not as half Gods to pray unto them, or as Angels to praise them, yet we praise God for them. Let us learn therefore to give our names freely to the lord Some men's sins, saith the Apost: go before to judgement, & some men's follow after. Some men's sins go before, and the godly Magistrate seeth them, and punisheth them. Some men's sins come after, and shall be in time remembered and revenged, if they be not pardoned in the death of jesus Christ. Truth is the daughter of time, and in time all shall be revealed, whether it be good or ill; and all ill either in this world or in the world to come, shall be remembered, and come to reckoning, unless it be buried in Christ his passion. All good things either in this life with the Saints of God, or in the life to come among the Angels, shall have their praise and commendation. For our trial then this is a true argument, that a man doth not love the word for riches Trial of our love to the word. sake, because if he were the poorest man in the world, he would love it sh●ll, and whilst he is rich, thinketh the word of God to be his greatest riches. This is an undoubted token that a man doth love the word for liberties sake, because if he were in captivity and imprisoned, he would still love the word, as well as if he were in the greatest liberty. This is a sure sign, ●at a man loveth not the word, because thereby he hath credit, when he can be content to suffer discredit for the word▪ and yet love it as dearly, as if he had the credit and countenance o● the whole world. We see it come to pass in all things; the better we mean, the worse we are thought of; yet if we still continue patient, it is a token that we love the word, because it is the word, and we love God, because he is God; we love Christ, because he is Christ. For if we can love the word, though we be in sieknes, though we be in poverty, and suffer discredit, we love the word for the word his sake, and not for any thing else whatsoever. If it cometh to us alone, it is welcome; if it come accompanied with other things, it is also welcome: as Eccles. 7. that wisdom is goo● with an inheritance, and excellent to them th●t ●●● the Sun. For a man may then have indeed great occasion of well doing; yet wisdom will deliver the soul, and giveth liye to the possessors thereof So as though riches and inheritance will help well, being joinned with godliness, to give testimony of a good conscience, yet though the man be an heir, it will not deliver his soul; this only the word of God can do, all the other things cannot do it. And therefore this is an unspeakable blessing of the word. Thus we see how the Prophet loved not the truth for any outward respect, but for the approved punches of it. We must likewise labour to deny ourselves and our good names, the too much love whereof is a great enemy to godliness. Wherefore when we are discouraged to continue our love to the word, for fear of discredit, Trial of our love to the word. we are greatly to suspect our love. Many Princes and the chief Governors would follow our Saviour Christ, but they were loath ●o lose their credit. Wherefore if in credit, prosperate and health, we love the word; and forsake it in discredit in time of adversity and si●●●●es: it is a manifest token we loved it for our credit's sake, for our prosperity, and for our health; no● for itself and the pureness of it; which was the only cause, why this man of God did love it. Verse 142. Thy righteousness is an everlasting righteousness, and thy law is truth. THe brief meaning whereof is: Truth it is, that flesh and blood may think, that when contempt cometh for thy name's sake, there were sufficient cause to forsake thy word: but Lord thy righteousness is not changeable, it is not one at one time, and another at another time, but it hath been, is, and shall be one and the same; & as there is one constant righteousness with thee, so the rule thereof is set down in thy word, which showeth us what righteousness thou requirest. Here the man of God teacheth us, how to refel our own reason, which is as ready to be deceived, as Satan is ready to deceive it. For in ●●●●●ble the divelis will be ready to put this into our heads: this is, think you, the true righteousness, ●●●ch you do profess? Do you not rather deceive yourself? see how you are in tr●●●●e: 〈◊〉 what loss ye must sustain by your profession? Thus he would de●nde us▪ and make us ●● them that are in a burning ague, who having lost their taste, and ●● 〈◊〉 troubled, think sweet things sour, and sour things sweet. For such is the estate of God's children in trouble, who in stronger temptations cannot judge, and therefore the devil troubleth and oppresseth the weakness of their sense; as seeing reason most ready to be deceived, and will make them believe, that white is black, and black white; that sweet is sour, and sour sweet; good ill, and ill good. Lo, here is then a remedy, in the sense of these words: Thou art not, O Lord, as man, who upon new occasions, maketh new laws; and upon evil disorders, maketh new orders: but thy righteousness is everlasting, which was with thee from the beginning, which to this time hath b●n revealed, and shall be ever hereafter; therefore I will not yield to this temptation: for though I suffer for thy truth, yet it is the truth; neither can all the subtleties of Satan, or violence of man make it mutable. O rare gift of God to believe and acknowledge our immutable righteousness, and not to depend on men's devices or shifts, whereby they deceive themselves, as being too shadowish, fading and momentany. They are, laith the Prophet, plausible, but there is no solidity in them; they ebb and they flow: but thy righteousness (O Lord) is everlasting. Now whereas the devil himself, the Turk and Pope with other heretics cannot deny, but will confess and grant, that there is one only righteousness, constant and everlasting, that herein Christians differ from them, in that they say with the Prophet, Thy Law is truth. Thou hast set down an exact rule of all righteousness wholly in thy Law, concerning all things that thou commandest; and as I believe therefore thy righteousness to be everlasting, so I look for it in thy word; because that righteousness which is all one with thee, is made known and revealed to us, in thy written word. We must then rest in this, that as in substance there is one righteousness; so God hath left his word, against the which heretics cannot prevail; because as God's righteousness is pure, everlasting and unchangeable, so his word hath set it down to us; which is as pure, everlasting and unchangeable. This is no small comfort in temptation, whereby we may be stayed: and whereas it may seem to some that in accessions and additions there was not one government both of the jews and Christians; we must know, that they had one rule of regiment unto Christ, wherewith ou● last addition in substance is all one; so that when Satan and the men of the world will pull us from it, we may say, Thy righteousness is everlasting; and if they ask us how we know it, we answer, Thy word is truth. This is then the thing wherein we differ much from heretics, for though they give as How Christians differ much from heretics. great and glorious titles to God's righteousness as we d●; yet they will not with us acknowledge that God's word is truth. For as we see many men, that will come, and are driven to subscribe to these general speeches. That the righteousness of the Lord is everlasting, so they will easily be brought to discredit the word, whereunto they will not stand. For the Turk cleaveth to his dreams, the Pope to his traditions, the heretics to their revelations, the heathen to their fantasies, the worldlings to their policies. Thy word is truth 1. As there is one sure and never changing righteousness: so I will not climb up to heaven to seek for it there, I will not go down to the low places of the earth to seek it out there, neither will I descend into hell for it, but I will look for it in thy word, according to that, Deut. 30 11. 12. 13. 14. This commandment which I command thee this day, is not hid from thee, neither is it far off: it is not in heaven that thou shouldest say who should go from us to heaven; neither is it beyond the sea etc. And Rom. 10. 6. Say nos in thine heart, who shall ascend into heaven who shall descend into the depth, etc. Here then is the difference, between the heretics and Christians: Idolaters will have God's word, but joined with their traditions; heretics will have the word, but with their revelations: But we say, that it is all perfect, it is a through truth, and all truth, having nothing too much, nor any thing too little. For it were a disgrace to add or detract from it, to ascribe excess or defect to it. So the Prophet his sense is this: Seeing I go not to the right hand or to the left, though I am contemned; yet herein I stay myself, because thou hast one righteousness, which thou hast certainly set down in thy word, how thy children shall be governed by it? Here we may also see the infinite wisdom and goodness of God, because otherwise, what misery should we have been in, seeing so many heads, there would have been so many religions? Wherefore the Lord hath set down one perfect rule to govern all, wherein nothing is either abounding or wanting. Our Saviour Christ saith john 17. Father, sanctify them, thy word is truth. Father sanctify them, and sever them out being thine, with the word; it is true. Saint james saith, We are begotten by the pure word: this is that sword of the spirit, which heretics cannot abide, and putteth Satan to flight, and giveth us Heretics cannot abide the word. an happy issue, and speedy outgate in all our troubles and temptations if we stay upon it. This doctrine is as necessary also for manners: every wicked man will confess the word to be true, yet if we come to examine their life they will fail: for if they were persuaded that the word were truth, how dared they live so profane, such swearers, such murderers, such adulterers, such thieves, and such slanderers? So that we must needs confess that the word for doctrine preserveth us from heresies, and for life saveth us from many corruptions. We must then labour that the word may have a credit in our consciences, that we may not only confess God to be true, merciful, just and righteous, which every offscouring of the world may do, but let us believe, that all is truth, mercy, justice and righteousness, is sufficiently set down in the word, which word the Lord hath set down for all us to believe and to obey. Vers. 143. Trouble and anguish are come upon me: yet are thy commandments my delight. SEe here is a further thing. The sense then of the words is this. Seeing thy righteousness ●s constant, and there is one constant rule of it; therefore, where besides my contemning I feel also trouble. I do not only forget thy word, but also much delight in it. See a rare gift in the man of God: for this is a singular gift of God, not only in anguish to be heavily troubled, but also to be comforted; not to do good heavily, but to do it cheerfully. In that he useth as it were a doubling of the word trouble and sorrow, he showeth his grief to be the greater. It is ●n hard matter not to forget God in trouble, but a far greater matter then to have a delight and a pleasure in the word, yet so it is that if we can come near the one, we shall also come near the other. Here is our strength, if we forget not the word, and nourish not unbelief, joy and delight will come after; because it is the mercy of the Lord inwardly to recompense that which outwardly he detracteth from us. Thy word is my delight, or my delight is in thy word. This is the same that the Apostle reporteth of himself, Rom. 7 22. I delight in the law of God concerning mine inner man. The way to come to this, is to fight against unbelief, & to believe the word is most pure and holy. It is a singular comfort to us, though our mind be troubled, when we should do good; yet to do it, sith after we have done it, it leaveth a pleasure behind incontrariwise how sweet soever sin is in committing, the pleasure will depart, but the sting of sin remaineth with us still. And surely it is a great quickening to a man when he doth do well. True it is that this quickening cometh from the peace of conscience: But when we cannot only rejoice in the forgiveness of sins, but feel a special comfort arise when we do well, this is a double quickening. For what can be more comfortable, then to be fruitful in good works in time of trouble? When did faith, love, patience, constancy, meekness, and boldness, more abundantly flourish in the Church than in trouble? In prosperity we defer and delay from day to day, from to morrow to next day to do well; but when the hand of the Lord is upon us, it setteth us forward to the work This then must mitigate our grief in time of trouble, and make us jealous of our prosperity, because we are fuller of the exercise of well-doing in trouble than otherwise. Besides a preacher may better persuade good things in time of trouble, than in prosperity. Well, as it is a general rule in all things that a good beginning is as good as half done▪ so as it is in all godliness, likewise is it in this part of godliness. What is the cause, why men cannot come to this joy in trouble, even because in the very entrance of it, they strait forget the word, and so they either despair, or use unlawful means. This is a thing needful to be considered of. For if a man be in trouble, and hath nothing to overmatch it, than his trouble will overquel him. For why do men in trouble lay violent hands on themselves, but because they have nothing in their minds to comfort them, & therefore they fall to desperate means, Wherefore Gods children should soon despair, were it not, that they felt comfort in the remission of sins, and stay themselves on a godly security in God his promises and providence, and in an holy courage to be delighted in well-doing. For the godly, whose only stays in trouble, are faith and a good conscience, are brought by their affliction to a sight of their sin, to a desire to have them pardoned, to a feeling of God his mercy in hearing their prayers, to an hatred of their sins. Thus if we can support our faith in God's promises, we shall rejoice in trouble. When heretics suffer for their illusions, and being taught of man, they quickly shrink: but when Satan deludeth them with strange fantasies, they are ready to suffer much. Do we know that heretics will suffer for their illusions, and shall not we much rather suffer for the truth? And yet we see the Lord maketh a distinction between their sufferings & our martyrdoms: For Christians through faith can sing Psalms in the midst of the flame, heretics by their roaring show they have no such joy. It stands therefore upon us even now to be jealous of our prosperity, & to bestow the time which we have, in well-doing, and strive against sin. For we shall break the first wall by this, and so come with joy to the other. And as the word is a comfort in trouble, so is it a bridle from sin in prosperity. For as it doth not let us fall in trouble, so also it bridleth us from sin in prosperity. For to this end we read and hear the word, that in prosperity it should subdue sin, and in adversity it should minister comfort. But what is the judgement of God upon them that know not the word? If they be in health, they seek for nothing but for pleasures, for profit, and for gain, and think whatsoever they do to be lawful; yea admonish a man of his covetousness by the word, yet will he not repent, until either thieves, or fire, or some other judgement of God utterly consume him; but he will object, why should I not get riches? why should I not maintain my gain? Admonish a thief at his liberty of his theft, and it prevaileth no more than if ye should tell him a story, until woeful experience ●each him the truth of it by the prison or by the halter. There is no hope to any profit to persuade the adulterer, until some plague of God have wrought upon him. So we see, when fire is on our houses, when we must go to prison, or yield to any other calamity, men wring their hands, tear their hair, and rend their clothes, crying for woe to themselves and saying they cannot live, they will not be seen in the world, they are ashamed to look their friends in the face, and why? because they have no feeling of the joys of the life to come, they have no stay on God's providence, they feel no comfort in his promises; but they curse, they moil and pine away with sorrow. If we see then the great mercy of God in staying us from sin in time of prosperity, and in adversity telling us, that he doth not punish us in wrath, but in love: and as a father doth teach us the contempt of this world, the desire of the world to come, faith in his promises, patience and repentance: let us reverently esteem the word. Verse 144. The righteousness of thy testimonies is everlasting, grant me understanding, and I shall live. IN repeating the same again, which he had said before, the man of God here useth two words, the righteousness of thy testimonies: whereas before he useth this one word: thy righteousness: so that he meaneth here nothing else, but the righteousness of God revealed to us in his word. For they be called testimonies, both in respect that they be records of God's love towards us, as also they are testimonials of our obedience towards God. So the words may bear this sense: true it is Lord, that that part of thy word, where in thou hast comforted us with thy promises, is everlasting; and that part of thy word, wherein thou hast set down our duties, is also everlasting. And I shall live: That is, what do men desire but life? that I may live therefore in godly pleasure, Lord teach me to understand thy testimonies. See the man of God doth rest his life in this understanding of the word. They then that are ignorant are dead in sin, Ephes 2. They sit in the shadow of death, Luk▪ 1. they are bound in the chains of ●●●●●, as Paul witnesseth of the widows that live delicately. For as we call him a man of death, on whom not the judge, but the law, or not the law but the fact hath already given judgement: so they are subject to the spiritual death, on whom not God but his word, or not the word, but the sin hath pronounced guilty. What is then life? surely this was life, the estate wherein Adam lived before he fell, his other life afterward, which now is common to us, is a death, and we in him are all dead. For when there was no sin, there was no shame: when there was no shame, there was no trouble, when no trouble, no death. Wherefore sin bringeth in shame, trouble, and death, and hath left us dead spiritually, by cutting us off from God. For as a civil life is when we are obedient to the civil laws; so we live in God, when we live according to his law. And as he is dead civilly, that by transgressing the laws of the realm, hath cut off himself from the common people: so we are spiritually dead, when sin hath cut us off from God. The Prophet Abacuk saith chap. 2. 4. He that lifteth up himself, his mind is not right in him. Where the Prophet showeth, that though a man for a time swell, not having an upright heart, yet afterward he suddenly vanisheth away, as a bubble of water: for as a bladder with the wind is soon drawn out; so the ungodly with conceit of his reason seemeth to be puffed up, but all is but inconstancy. The just man saith the Prophet shall live by faith, not by works (as some would dream) for all the shift of them that will be righteous in themselves, will be as a bubble of water; but the just man believing the forgiveness of sin, looking for everlasting life, staying himself on the promises and providence of God, hath true soundness in him. He shall live, saith the Prophet, noting perpetuity of time. So the man of God his meaning is, I shall live. i. perpetually and for ever. We see then the great mercy of God, that cometh by the knowledge of the word, in that we find how he delivereth us from wrath, and taketh us into his favour: he rescueth us from sin, and clotheth us with righteousness: he taketh from us death, and restoreth to us life. But mark who speaketh these words; doth this man of God attain to such an heroical spirit, as to cry, grant me understanding? and shall we think ourselves sufficiently rich, well sighted, and that we are so well clothed, that we need no such prayer? We are like the Laodiceans, who hearing the word were neither hot nor cold: Seeing than we are rather Laodiceans, than David's; we must cry, Lord give us understanding, that we may live. Then let us learn by other men's harms, which is a princely and heroical kind of teaching. For as Prince's children are taught themselves in their own persons, but are not beaten, seeing rather others beaten before them: so the Lord preacheth to our persons, but punisheth other persons round about us, sparing us, that we by their sins and stripes may learn to amend and to repent in prayer. There is a winter after harvest, after heat cold, and it is usual with the Lord to tempe● his blessings most sweet, with some cross most sour. Wherefore let us pray with our Prophet for the understanding of God his word, not only to be bettered in our minds, but also reform in our lives. Then no devil, no hell, no plague, no pestilence, shall hurt us; yea those troublesome trials, which unto others are testimonies of God his wrath; shall be unto us seals of his love▪ which although the world cannot discern, yet by faith we shall both find it and feel it. PORTION. 19 COPH. Verse▪ 145. I have cried with mine whole heart: hear me, O Lord, and I will keep thy statutes Vers. 146. I called upon thee: save me, and I will keep thy testimonies. IN the last verse of the former part he set down the righteousness of GOD'S law, he prayed therefore that he might have understanding and live; and therefore they that are ignorant have no life in them, because life is only revealed in the word. Sinners then having not received the word, are dead: for the life of sin is the death of man. And our first father was dead when he had sinned, and they who lived in pleasure, and all other sinners are dead; though they for a while prolong their life on earth, yet at death the soul goeth to hell, and waiteth there for the body: and this cuise waiteth on all, Cursed are all that continue not in all things, etc. and after God's great suffering they shall be cut off. He knew that the beginning of this life was in the word, and he also knew that the continuance of it, was in the word, by the grace of God; and therefore he laboured to have it increased by the word, because he was convinced by his infirmity that he might lose it, as Adam did: and therefore he seeketh to finish the course of his salvation with fear. If David whose zeal had consumed him did yet in this sort pray, how much more ought we, which for every light trouble are discouraged in our duty. He prayeth for the understanding of the word, because the devil will be ready to allure us from the word, if we be inclined thereto: as he dealt with Christ, when he laid our scripture against it. And yet he liketh not of those that rest in the literal sense, but he craveth the spirit to teach him according to the word: for the spirit quickeneth, and flesh and blood doth not reveal these things; and all that are of God, must be taught of God, Isa. 54 yet always agreeable to the word. Now in this part he prayeth that he may have understanding and ease from his trouble: this request he groundeth on these reasons: first, of his earnestness, in the four first verses: secondly, in respect of his enemies, in the sixth verse: and thirdly, in respect of God's mercies, in the fifth, seventh and eight verses. In the four first verses he setteth down his earnest desire and zeal that he had, and he prayeth that he may have a good conscience, in the first verse; and faith in the promises, in the second verse: teaching that these two were all the comfort that he had in trouble, when he suffered for well-doing, and had his sins forgiven, and had the favour of God. Then if we will stand in trouble, let us labour to be grounded on the promises of forgiveness of sins, of a new life, of his fatherly providence; and let this purge us from sin: and if we can do this, than nothing shall separate us from God, as Paul saith Rom. 8. and again he saith, there is no condemnation to them that are in Christ, for they have his spirit to purge them from sin, and to strengthen their faith. The want of these causeth men to step back, and the weakness of our faith & the carelessness of these causeth such fear in God's children, and such shrinking: for the devil layeth their sins to their charge, which they see not discharged, and their faith is weak, and therefore they are diving up and down. And surely trouble must come to all, for so it is ordained, though to some less than others: and therefore when it cometh, we are faint, if we have not been careful to keep a good conscience, and to strengthen our faith. But if we have done thus, then shall death be pleasant unto us, for we shall be blessed, Apoc. 12. and our works shall follow us, that is, our faith and the fruits of our faith. Again if we suffer for our sins etc. then we want faith and a good conscience, and therefore we murmur and cry out, yea and go to witches and wizards. Yea Gods children, though they come not to this gross sinning, yet they inwardly grudge, and they have secret murmurings, because they have failed in strengthening their faith, & keeping a good conscience: but the children of God that make Christ all in all, they say the Lord giveth, and the Lord taketh, this is the patience of God's children. And job did not fail, till his faith failed: and though his three learned adversaries reasoned against him to prove him an hypocrite, yet his conscience sustained him, and therefore reckoneth up his virtues, chapter 28. and 31. And he also confessed his faith, I know that my Redeemer liveth: this was his faith, and this was his conscience that in his trouble sustained him. These things have no less fruit in prosperity; for the want of them cause men to lift up themselves on high, but the word represseth pride, lust, and love of worldly things; so that they are ●●ū●le in prosperity: for the worldlings seek after the things of this world, because they never felt the peace of conscience; they seek their own glory, because they never felt what the glory of God was, and never seek knowledge; because they know not what the soul is. Yea the children of God, because they labour not continually to keep a good conscience, and to strengthen their faith, they are carried away with the love of earthly things, after the example of the wicked: for prosperity is as a flood which carrieth all things with it, and as well good as bad; and therefore they are often carried away with the love of these outward things. But the children of God which do diligently labour after these things, they behave themselves so, as that God may be glorified by their prosperity and adversity: for in prosperity they chiefly set by the forgiveness of sins, and everlasting life, and if these be once sure then for other things if they have them, they take them as overplus of his favour, and confess that wisdom is good with an inheritance: yet if these things come not, the fear of God and his word is never the less acceptable, and can be content ●o say with jacob, if I may have meat and drink and cloth, then will I be content, as Paul commandeth. And if they have abundance, than they are in the house of mourning, knowing that those things may be taken away, Eccles. 7. And thus we see job walked war●ly even in the midst of prosperity. Though men know this, yet because they do not practise it, therefore it ought to be often repeated, and this shall take excuse from the wicked, and it is safe for the children of God. In the four first verses are generally set down his care and zeal: first, his zeal and fervency: secondly, his truth without hypocrisy: thirdly that he desired nothing, but agreeing to Gods will, that he might keep God's commandments: fourthly, his perseverance: five, his faith, his patience, and hope: sixthly, the means to confirm his faith: seventhly, the meditation of God's judgements to confirm his faith. He devoured not his griefs, nor nourished his unbelief, but sought the remedy thereof by the promises of God. And this often cometh to pass that men have wants, and yet bite on the bridle, and therefore they obtain not, because they have not faith to pray, I am. 1. as the Israelites did long bite on the bridle, and at last cried and were helped: therefore it is a great grace, when we can make our wants known by prayer. These properties of prayer are necessary, for certain Heretics, which reason, either God will give, or not give; and if he will, we need not ask; if he will not, it is vain to ask. But we might answer, that then the prayers of God's children in the Scriptures, and the precepts of prayer are not in vain. Again, the promises of God were in vain, which are made to our prayers: or else they might be fed without bread, and do other things without means. But God hath appointed us to pray, that he might try our obedience, and that he might give his blessing to us: so that we must use that, if we will attain his mercy. His fervency is noted by crying, which noted the earnestness of the affection, not the loudness of the voice. The voice is loud when it cometh to God, as Anna and Samuel are said to cry, and yet they speak not: so the blood of Habel cried Paul Rom. 8 teacheth what this crying is, namely, the earnest desire of the hart, which is the prayer in the spirit: Ephes. 6. and 1. Thes. 1. he prayeth for the spirit, as the most secret part of their heart, as Mary: My soul rejoiced, and my spirit etc. And thus it ought to be, because God is a spirit. james in the last chapter noteth it by ferventness, which is commended Rom. 12. then we must labour that our most secret parts may be occupied, when we pray to God. Then he rebuketh coldness of prayer: for all men do know that God in the giver of all things, and therefore all pray, yea Heretics and worldly men will pray, yet many prayers are customary and of fashion. This zeal may be come to, if we crave of God the feeling of our wants; as the want of meat causeth the stomach to desire meat; and hereof cometh fervency (Rom. 8.) and our wants must be considered in respect of ourselves, or of others: and not only in affliction, but also in prosperity, whose baits have caused Gods children to take as great wounds at Satan, as ever they did in adversity. And prosperity will make a man careless and proud, and vainglorious; as adversity doth make a man despair; and a man is in as great danger in prosperity, as in adversity. Therefore we have as great need to complain in prosperity, as in adversity. And therefore though some of great judgement have thought, that O Lord have mercy on us, and make ●●ste to help us, and such like prayers, being made in the adversity of the church, ought not to be used now in this prosperity. Yet I dare not discredit the judgement of the ancient in this respect, seeing that it may at all times be made with profit, if there be understanding; for there is ever need to make this prayer, ●od therefore it may with profit be made. Our wants must be considered either in ourselves, or in others: and in ourselves, either in respect of faults in us, or of good things which we want: and in others, either in respect of the whole state, or of some particular persons. And for our sins we have ever great need to pray, and the great barrenness of good things ought to force us unto prayer. And the great wants which we see in ourselves, as the emptiness of good things: & again, the great danger of the temptation of the flesh, the world and the devil. And therefore when Christ had taught his Disciples to pray for the forgiveness of sins, in the next words he biddeth them pray for the deliverance from temptation. Now our Creed teacheth us to believe that our sins are forgiven us; and we have need to pray, Lead us not into temptation: therefore even after we believe the forgiveness of sins, we may be tempted to evil: & so Peter, so soon as he had confessed CHRIST to be the son of God, was tempted to dehort his Master from suffering; yea, to deny him, as he did indeed. And therefore whilst they have not looked to this, the children of God, when they have most flourished, have foully fallen: as Noah, when he had been delivered from the flood by the Ark, yet fell into drunkenness. So Adam, Lot, Peter, and others. Therefore these manifold infirmities of our souls ought to move us to pray. And as the soul hath in it the root of all sin, so the body hath in it the root of all diseases: and therefore to pray against sudden death, which hath sometime reigned in the Church, though now we be free from it, and manifold diseases, which now we are subject to; these things seeing they are in ourselves▪ therefore in respect of ourselves we have need to pray. Again, the manifold necessities and wants of the Church both in spiritual and temporal graces, the wants of our wives, whom we have received of God, so we must yield to God again: also the wants of our children, and such like, aught to move us continually to pray. But those covetous men which live and die to themselves, shall once see what need they had to pray, and feel the want of their prayers. Again, if we had no need at all to pray, yet where is our zeal to God's glory? how should we be moved, when we see God dishonoured by the wicked lives of many, and also by the heresies which do greatly flourish? Also the dullness of our wit, and weakness of memory, and other gifts of the mind, which are often greatly weakened, and often taken away: these aught to move us to pray that they may be continued with us. Also in prosperity, for then the devil doth move us to presume, as he moveth to despair in adversity: and he prevaileth by accusation of sin in adversity, against none, but those which have presumed in prosperity. Again, in our goods, the danger of fire, thieves, &c: that we are in. And if we think that we can by wisdom be wary, than we deceive ourselves: for the most wa●ie have been deceived. Also in our journeys, the danger that we are in: likewise in our names, we have great cause to be careful: for that an ill name commonly followeth the profession of the Gospel: and therefore in the Psalmist they often pray against false tongues, especially that God may be glorified by their good names. Also the want of wives, children, servants, and every man in that calling wherein he is, as the Minister in his calling, as Paul: who is sorry and I am not sorry? and the Magistrates in their circuits, when either they are sluggish themselves, or for want of laws, cannot do what they would. Also the untowardness of our kindred, whereby we are often discredited. Likewise, when we have enemies, we have need to pray that we be not circumvented by them, and also we must pray for them. Then in the Church we shall see such scarceness of Preachers, such a company of Heretics, and other wants, as if the communion of Saints be dear to us, must needs move us to pray. The Commonwealth also, being subject to privy conspiracy, and for rain war whereby it might be overthrown: these, if men be lovers of their country, will teach them what need they have to pray. Then if we see these wants, we must pray that God will touch us with the feeling of them, and also that he would make us thankful for turning so many judgements from us, and so many mercies to us. With my whole heart. That is, without hypocrisy he laid it out before the Lord, that he might receive help from him. And this the Lord requireth in our prayers. For though many do pray and yell, yet because they pray with great corruption, and have not powered out their heart, therefore they have not been heard. The heart of man is most unsearchable, and no man can find it out, but the Lord discloseth it. And therefore neither we, nor others can see it, jerem. ●7. 9 This may appear by those that immediately upon the fact, or when punishment is upon them, will be sorry: but a little after, when the shame and punishment is past, then are they no more touched with it. So when we are sick, when we are in danger of any loss, we seem to pray with our whole hearts: yet after we remember not our vows, which showeth that we examined not our hearts. As the Lord doth search the heart, so doth his word: for all things are open to it, and it revealeth the secret corners and hypocrisy of our hearts, if we will apply it to us, and not think that the word is spoken to others. As we cannot see our face but in a glass: so we cannot see our hearts without the word. And if in the word we will see our hearts, then must we bring them to the presence of God: for he hateth hypocrisy, & will be worshipped in truth, and therefore we must be true Israelites. For, seeing that we have to do with God, we must come in fear and truth: for the Angels cover their faces, Esay 6 and God's people even when they had joyful messages yet feared, and said they should die; because they had seen the Lord; as we see in Daniel, Z●charie, Mary, etc. at the presence of an Angel, much more of God. A natural subject feareth when he seeth his Prince, especially when he hath made a fault: so we if we bring ourselves to God's presence, we shall be greatly humbled; as the man of God doth Psalm. 139. which is most notable for this purpose. And this counsel giveth David to his enemies, Psal. 4 Tremble and sin not. And 1. Cor. 5. Paul approveth himself to God in all things, because all must appear before God. And Act. 23. he believeth that the Lord will come to judge the quick and dead▪ and therefore he laboureth to keep a good conscience. And surely if we could do this, to set God before us in all our thoughts, words, and deeds, with fear, as he is a glorious God; and with love, as he is our God in Christ: we should fly from sin, because if we should sin, it would be revealed unto us, and we should also be in some measure prepared to perform the good, and avoid ill. When he prayeth that he may keep God's statutes, he showeth that he desireth nothing but that which is agreeable to Gods will. So must we in our prayers first desire the things that are for the glory of God, and those things that are good for us; according to his good pleasure, whether it be to receive mercy, or to have punishment turned from us. This is the cause why we obtain not, because we ask amiss. jam. 4. Many ask things not agreeable to God's will, and yet have them; as heretics, idolaters, witches, thieves, etc. yet they obtain not these things in mercy, but to their further condemnation; which he granteth to his children for their good. Thus he gave quails to the Israelites, yet he sent leanness to their souls, which turned to their destruction. And thus have heretics, etc. their evil requests granted. This is the greatest sign of God's wrath, when by these things he prepareth them to their just destruction. This then is no argument that we should ask things contrary to his will. As their faith is evil, so they have according to their faith. Vers. 147 and 148. I prevented the morning Light and cried, etc. Mine eyes prevent the night-watches, etc. We may note his great diligence in resorting often to prayer, and his sundry times frequenting of it. In which diligence, for our instruction, let us observe three things. First, often ask. Secondly, Wisdom in this often ask. Thirdly, cheerfulness in ask. Good notes for prayer. First, we know, they that are diligent in prayer, will ask often, and can hardly satisfy themselves in their desires, as we may note in the Prophet, by these former and such like speeches: where we must learn thus much. We must not be content to use one sigh, or one groan, and away, or a few words, and then think we have prayed well, but we must be importunate with God. 1. Importunate in prayer with God. Luk. 1●. 1. 2 That this holy importunity is to be used, we may see by our Saviour Christ's words, Luk: 21. vers. 36. Watch & pray continually▪ and by the Apostles exhortation. 1. Thess. 5▪ Pray continually; in which places the holy Ghost commendeth assiduity in prayer. Wherefore God often denieth us our requests, because we use not to pursue and prosecute them with servant prayer. For if we have prayed twice or thrice for one thing▪ and yet are not heard, but receive as it were the repulse, we straightway surcease, and leave off our prayers: contrary to the practice of this man of God; who would not suffer any repulse, but still continued his prayer both morning and evening. So that we are to know, that if we will obtain mercy, God will sometime defer his grant to try us, whether we ask carefully or no, Wherefore God delays to grant our requests. whether we truly and reverently esteem of the thing prayed for, whether we believe thoroughly his mercies and promises, and whether we will as thankfully use it, when we have it, as we did carefully pray for it, before we had it. The Lord cannot away with our cold ask, and when we give but one sigh, and there comes sometime one tear, which is as the tear of an harlot; he seeth that we feel not our wants thoroughly; we esteem not of his mercies reverently; we make not our request earnestly; and therefore he sendeth us often as empty away as we came. We must then give the Lord no leisure to be free, but prosecute our prayers with importunity, as did the Widow mentioned in the Gospel. But we must remember in our often prayer, to use the wisdom of the spirit, which was 2. Wisdom of he spirit in prayer. the second thing observed in diligent prayer. For some use prayer often, who wanting heavenly discretion, turn it to their own discommodity. For some have perverted most wickedly these places before alleged, through too strict a consideration of the assiduity of prayer, and thought that they might give over all their callings in an active and civil life, and wholly and continually bestow all time on prayer. But this was too preposterous a diligence, which that we may avoid, it Our times for prayer. shall be true wisdom, so to divide the times and seasons, as we may impart those times on prayer, which most may make for God's glory, and which best make for our calling. And for those places of our Saviour Christ and the Apostle, wherein we are commanded to pray continually: the meaning is, that we should always be ready and affected to pray, in prosperity and adversity, and at all seasons fit for prayer, that is, when the Lord doth call us to it, and our estate doth require it. This doctrine is easy to be heard, but hard to be practised. Well; then this is true wisdom Sabbath. to choose the Sabbath wholly to be spent in the word and prayer from morning to night: and so to divide the seasons in the other days of the week, as with David and Daniel▪ we may pray at morning, noontide, and evening, and that therewith we have a special care to bestow the rest of our time in walking in our calling. For as there is a time of hearing, so there is a time of putting that in use which we have heard: as there is a Sabbath for Gods own worship; so there is six days for us to labour in: and as there is a time of praying; so there is also a time of practising. Neither would the Lord have us always reading, hearing, or praying; but after we have read, heard, and prayed, to show forth the fri●● of them in our conversation to his glory. And as heretics in the primitive Church, and since that time Monks and Friars have laboured to teach a continual praying; so even at this day Satan bewitched the hearts of many with that persuasion; wherefore we must know, that the Lord will have obedience, rather than sacrifice, and mercy more than burnt offerings. For why do we hear, but to learn obedience? and why do we pray, but to put Luk. 10. 41. 42 our prayer in practice? or why have we knowledge, but to use it to God's glory? Neither doth that saying of our Saviour Christ to Martha vithstand this doctrine, although many heretics have both objected and perverted this place, to make it serve their purpose; who falsely allege the place, saying, Mary hath chosen the better part; whereas the true words are, Mary hath chosen the good part: in which place Martha was not reproved in that she was a good housewife, or for that she entertained Christ; but for overmuch labouring in her huswiferie and entertainment, at such time as she should have been better occupied. Neither was Mary commended for that she did nothing but hear and pray; but for her wisdom, in hearing Christ carefully at that time when he preached; and in that she knew, that Christ did less care, and would be better satisfied, though her provision was more slender, than that to more solemn preparation, they should neglect the doctrine, which was the foo●e of their souls. Otherwise it must be supposed, that Mary was as careful an housewife as Martha, for else undoubtedly our Saviour Christ would not have so commended her for wisely discerning the times, especially seeing the holy Scriptures count them worse than infidels, which will not provide for their families. But this doctrine is sweet to them that maintain it, that thereby they might avoid all Callings. laborious callings, and all crosses which commonly accompany the same. ●or it is the subtle policy of Satan, when he cannot get us to neglect prayer, to endeavour to bring us preposterously to use and frequent prayer, by causing us to lay aside our callings; which according to God's holy ordinance we had professed: wherefore let us labour in this wisdom of the spirit wholly to take up the Sabbath to the Lord, and so d●u●●e our other times, as we may still persevere in our callings, which if we do, we shall have better motions, and not incur so dangerous opinions as we should do, if we gave ourselves to continual reading and praying. But shall we speak of this doctrine in this our age, which rather needeth Diligence in hearing and prayer. a spur than a bridle? wherein many pray but obtain not, because they are not diligent: many hear but are fruitless, because they use no diligence. For besides that they want this wisdom of the Sabbath, that that is appointed for the growing of their souls, is spent in worldly cares. These kind of men have their souls very barren, who neither use the Sabbath, nor redeem other times of their callings, to bestow any thing in hearing or praying: or if happily they do hear, they rather make it a matter to ●arpe at, than to be instructed by it. These men as they will hear no true things, so they will hear false; and though they will mark no good things, yet they will mark ill things: not that there is any thing false or ill in the word; but in that as to an humble spirited man the Lord maketh the word the savour of life unto life: so unto them that are ill minded, the Lord maketh it the savour of death unto death, and giveth them over in the pride of their hearts unto Satan, that he may delude them; by deceivable colours For many will be ready in hearing to snatch at this and that, if any thing may make to cloak their licentiousness; who as they have itching ears, and greedy minds to hunt after evil: so by the just judgement of God, they fall into the misunderstanding of the word. And to speak the truth, do we think that the devil like a roaring Lion compasseth us about, the flesh daily rebelleth against the spirit, the world continuilly sighteth against us, are we truly conscious of that ignorance which overwhelmeth us, and guilty of those manifold temptations which daily overcome us, and shall we not think that there is great need to use the means to withstand these, which is the word and prayer? Nay, Gods children notwithstanding they use prayer fervently, and accustom themselves to the word diligently, Note. feel the devil so strong, the flesh so subtle, the world so deceivable, that they think not the Sabbath sufficient; but redeem all time possible, to bestow in the means to withstand their assaults. Besides, if we must needs eat every day to preserve natural life, needs must we give ourselves to the word and prayer every day, to preserve that life which we Sabbath two Sermons. have in Christ jesus. Two sermons on the Sabbath are not sufficient for a man to feed on all the week after, if he be well acquainted with his own wants, if he truly consider of his dangers. Our Saviour Christ willeth us, if we will obtain, to ask earnestly, if we will find, to seek diligently, if we will enter, to knock continually. Furthermore, this wisdom of the spirit must teach us to bestow that time in God's worship, which is most fit in respect of God's glory, and our own estate: wherefore the children of God will not omit the morning, as being the fittest time for all good things. human wisdom teacheth, that in all things, wherein is any commendation & excellency, the morning's 〈…〉 e●es. the morning time especially is to be spent. The student for his study, the worldling for his devising counteth this time again. Yea the drunkard, saith the Prophet riseth early to be filled with wine. Wherefore if the word and prayer be our chiefest pleasures; ●f the belly and the meat shall perish in time, but the word will make our soul's co●ti●●●● for ever, seeing without it our souls cannot live, and in respect of it all other things are ●●●●●ngbyes and accessories: then true wisdom to attain to it, will make the best choice of the morning. And if in things which are agreeable to nature, we serve morning as an help to bring things to pass in, much more had we need to use such helps in those things which are less agreeable to nature, above nature, yea contrary to nature; as is prayer, and the spiritual understanding of the word. Note. Nature and experience teach us, that our memory is quickest, our senses are readiest, our natural powers ablest in the morning for meditation, because our mind is then free from ill, vain, and worldly thoughts; our memory is renewed and hath recovered far greater strength▪ our senses are not inveigled with any outward things; our natural powers being re●●●ed, have then their greatest liberty. Wherefore seeing by nature we are not capable of the ●●●●; but it goeth with nature as against the dream or against the ●aire: now necessary is it in the morning that the first thing to come to our eyes should be the temple of the Lord▪ the first thing to our ears, his word, and to season our minds with meditation of the same: so that we may walk with Eliah all the day after, in the strength of those things, which out of the word of God we have heard or read. And although no time is unfit for the word and prayer: yet now we speak not simply what time is fit, but what time rather is most fit herein to be used. On the contrary, when we have been travailing in our worldly business▪ many things have occupied our senses, and after much travail, we provoke our appetite to receive ●e●●e; and after much labouring, and much eating ●o●ned ●●●● ea●●●es, much dullness ●●●●peth upon us, which hardly will admit us with any good profit to hear the word of God. For even God's children though they ●i●iue by all means, that they become not oppressed with meat and drink; and yet they feel after their ●epa●●, a natural ●ea●ines and dullness, which maketh them less able and fit to receive the word with readme and reverence. For to the receiving of the word and prayer, two things especially are necessary: Preparation and meditation. that is, a prepared mind before we begin; and an examination, that meditation with ourselves after we have ended: else, if we come hand over head, as good never a whit as never the better. True it is indeed, that as a man going continually in the sun shall in time have a black hue: so in oft hearing a man may attain to some knowledge, but he shall never without this true preparation and examination of his heart attain to the soundness of judgement Most needful it is with prepared minds to come to the word and prayer; because Preparation. when we hear the word, the Lord cometh down into the Church as it were among us; and when we pray, we mount up as it were to heaven among the Angels: wherefore w●●re not to come to so high a banquet with unwashed ●●nds▪ not to draw near to the marriage, without our wedding garment; but we must take heed, with what foot we enter into the house of the Lord, ●east happily we offer the sacrifice of fo●●es. For foo●es think they have done well, when they have given their bodily presence, when they have heard and prayed as others do, never preparing their hearts, or examining their own wants. But we must learn truly to search ourselves, and according to our necessity's we must The minister. pray that the ●i●is●ers mouth may be opened, who i● preaching is the mouth of God speaking to us, and in praying is our mouth speaking to God for us. And surely as for the hearty desire of the godly, even evil men have sometimes their mouths opened to speak some good things; Even so for want of this affection in the hearers, the good minister doth not speak so plentifully and fruitfully as were to be wished. Wherefore, standest thou in need to be comforted? standest thou in need to be humbled? standest thou in need to be exhorted? pray that thine heart may be prepared to conceive those things which especially concern thine estate, and that thy pastor may open his mouth to thy profit. For, for the prayers of the godly, the mouth of the ungodly shall utter profitable things: Balaam shall bless for Israel's sake, and the Lord will be unto Balaams' witchcrafe. Num▪ 23. 22. 23. them as an unicorns horn, against Balaams' cursing: and Caiphas shall prophecy good things of Christ. On the contrary, because the people are ill, David shall number them, and the Lord shall make dry & barren the graces of God in the minister, when the hearts of the hearers are not prepared. And as this preparing of ourselves is necessary; so also meditation, and applying that to ourselves which we have heard and prayed for, that we may see how the word belongeth to us, and what event our prayers have. For alas, what Meditation. precious seed is cast in the high ways side, because by meditation it is not laid up, but the devil is suffered to come and steal it from us? To what end is the word, if we hue not according to that which we have learned? If every man shall enter thus into himself, O Lord, how many sermons have I heard, but how little have I profited by them? how long have thy ministers preached? but how slenderly have I practised? then should he see what comfort he had in the life of JESUS CHRIST, when so many pearls have been cast to swine, and such holy things have been given to dogs. Likewise as needful is this examination of ourselves in prayer; if that, after I have prayed I have obtained, mine heart may The morning: meditation. be enlarged to thanksgiving: if I have not received, I may search the cause in mine own conscience, & think, that the Lord would have me still to continue my prayers unto him. Wherefore, seeing we must thus prepare our minds before, and examine our hearts after, 1 and we are unapt to hear or pray, after we are refreshed, because our minds are laden and 2 our bodies are heavy, it shall be good in the morning so soon as we awake, to meditate of 3 GOD our Creator, to call to mind the glory of the Appearing of CHRIST, to consider of the day of the Resurrection, and to muse of our rising to judgement. Thus doing, we shall see as in a present view, all the graces of God set as it were before our eyes, and and many comfortable things of God's spirit coming to our minds. This we see was the practice of the man of God in this place, I prevented (saith he) the morning light. Note. Again, if in the night, we will but give a good sigh when we awake, although I mean not to take away all natural refection, we shall find great comfort in it. Thus if we spend the morning in the word and prayer, we shall so walk in the strength of those things 1. Cor. 7. which we hear and pray for all the day long, as we shall use this World, as though we used it not; we shall no further use our callings, than they be helps to a better country: we shall have our direction out of the word, what to do, and what to leave undone, we shall do all things the better to God's glory, and to the possessing of our souls continually in peace and patience. If yet this doctrine be not sufficient to persuade us, the very Idolaters will teach us it, who will rise early and break their sleeps to go to the mass: when Aaron had yielded to the people for making of a calf, it is said, The people did rise early in the morning. If then Idolaters for their superstitions can cut off their sleep that in the morning they might leave in them the deeper impressions, why should we be slack to bestow this time in the musing of the word, that we may feel the more effectual operation of it all the day following? What shall I speak of that, Act. 2. That the holy Ghost came down on the Apostles in the morning: as may be gathered by the sermon of Peter, when as he telleth them, that it was but the third hour of the day. Where it may appear, that they before being occupied in prayer and ministering of the word, the holy Ghost came down upon them. Thus we see the fittest time to receive the holy Ghost is in the morning. In every jerem. 7. 13. job. 8. 2. Matth. 21. 18. place almost of the Prophecies it is said, the Lord stretched out his Arm early by the Prophets, to teach us that this should be the aptest time, both to deliver and to receive the word. If then students, worldlings, Epicures, and idolaters have made their gain● of the morning; if the holy Ghost was then sent down, and the Prophets at that time would▪ each: let us with the Prophet of God prevent the Morning light, and take up the first p●rt of the day, in wisdom of the spirit to the Lords behalf. The third thing which we noted was cheerfulness, whereby we should cherish, fe●de, and The third point, cheerfulness in prayer. Spirit of cheerfulness a singular grace. support our diligence, without which we can do nothing diligently long, but we must also do it painfully. Wherefore the man of God saith, Psalm. 42. 4. I went with the multitude, and led them into the house of God, with the voice of singing & praise, as 〈…〉 keepeth a feast. This spirit of cheerfulness (oh that it were in us) that we might say one to another when the bell tolleth, as though the Lord calleth us, come, let us go● to▪ other ●o the house of God, let us go cheerfully: for we go to a feast, we go to hear God speak unto us, and to be partakers of the banquet of his word. Well, there is not any one sin that will more sit upon the conscience of God's children, than their negligence in prayer, and want of cheerfulness in hearing the word, which is the only means to make us fruitful in good things, and to withdraw us from evil. Thus to support diligence, we must use cheerfulness, without the which, diligence languisheth, fainteth, and faileth. Therefore the Prophet saith, Psalm. 95. Come, let us rejoice, let us sing aloud, let us come before his face with praise, let us sing aloud unto ●am with Psalms. Neither must women here shake off their duties, as though they were to excuse themselves from coming: for in many places of the scriptures we read of the zeal of women, which overpassed the zeal of many men. Luk 8. We read how certain women came and followed our Saviour Christ, and were healed of their infirmities. Mary is commended for her wisdom, in choosing and discerning the times aright. M●●i●, and Mary Magdalen are set down in the Gospel, for coming early to the sepulchre of our Saviour Christ, who first appeared unto them, because they first sought him, Math. 28. we read also, Act. 16. that certain women came to Philippj, to hear Paul and Timothy and that a certain woman named Lydia, a seller of purple, attended to the things which Paul spoke, who therefore had her heart opened before other men. Well, in love there is no lack, in cheerfulness Note. there is no negligence, in good will there is no want. And surely, if we were more cheerful in these things, we should see such good success, that we should be grieved with ourselves in that we used it not before. The next thing we observe in prayer was Faith, for that we might thus be diligent, it is The fourth property in prayer, is Faith. needful we should believe, and be confident; for as we must be thrown down with the feeling of our wants, so must we be raised up again, with faith in the promises; because as need pulls us upon our knees, so Faith brings us to true prayer, having a sure persuasion thereby, that we shall obtain. This faith appeareth here in the man of God, saying, I waited on thy word, which he did, because he believed, that the Lord would give unto him whatsoever he did ask. Wherefore our Saviour Christ oft useth these speeches, Thy Faith hath made thee whole: according to thy faith, be it unto thee. james saith, 5. 15. The prayer of the faithful, shall save the si●ke. Rom. 10. How shall they pray to him in whom they have not believed? I am, 1. 6. Let him that wanteth wisdom ask in Faith, and waver not, for he that wandereth, is like a wave of the ●ea, t●st of the wind and carried away. Neither let that man think he shall receive any thing of the Lord. So that it is the sure persuasion of God's mercy towards us, that lifteth us up hands and eyes, even as the feeling of our wants draweth out ●ig●es and groans. So that if we believe, that God feedeth the young ravens that call upon him, and gioeth food to the Lions, we must much more believe that his ears are open to the prayers of his children, & his eyes are over the righteous, which call upon him faithfully. Hitherto saith CHRIST, have ye asked nothing of my Father, ask now in my Name, and ye shall obtain. And the Author to the Hebr. 4 16. exhorteth us, saying, Let us go boldly to the Throne of grace, that we may obtain mercy. For nothing more grieveth the Lord than incredulity, and they that will come to God must believe God's promises, and that they shall find him favourable to them. Howbeit, we must always remember this, that all the pomises of GOD are in CHRIST, yea, & amen. 2. Cor. 2. For never are the promises effectual without faith, and no Faith without believing in God, through jesus Christ. Now that Faith may be the more strengthened, we must join there unto patience. For Faith and patience. that we may be faithful, it is needful to wait on God's leisure, in tarrying by patience, to have our prayers granted, according to those promises, wherein by Faith we believed. We see, the man of God his Faith was not here cut off at the first brunt, as being discouraged or ready to break his faith, for he saith, I wai●e on thy word. Likewise he saith, Psal. 135. I have waited on the Lord, my soul hath waited, and I have trusted in his word 6. My soul waiteth on the Lord, more than the morning watch watcheth for the morning. 7. Let Israel wait on the Lord, etc. Behold, after he made mention of the mercy of the Lord, he speaketh three times of his patience in waiting on him; so that we see this to be the property of God's children, first undoubtedly to take hold of his promises, and then to support their faith by patience, in waiting for the accomplishment of his promises. Wherefore it is said, Psalm. 147. 10. The Lord hath no pleasure in the strength of an horse, neither delighteth he in the legs of man. 11. But the Lord delighteth in them that fear him, and attend upon his mercy, that is, on them that tarry on God's lessure for their succour. And when our Saviour CHRIST would have us persevere, he saith, Apocal. ult. I come quickly. Whereby, as he would incite us to attend the more patiently upon his coming: So we must know, that the cause why he yet cometh not, is, because we are not yet ready to receive him. To conclude, Hab●c: 2. I will stand upon my watch, and set me upon the Tower, etc. saith the Prophet; and the Lord answered him and said, 2. Write the vision, and make it plain upon tables, that he may run that readeth it. 3. For the vision is yet for an appointed time, but at the last it shall speak, and not lie: though it tarry, wait, or it shall surely come, and shall not stay. He will tarry long to the judgement of flesh and blood, when he seemeth not to hear us, but he will come quickly; that is, so soon as we are prepared. They may see the fruit of this doctrine, which are most given unto prayer. Now, we are not to prescribe the Lord his time in hearing our prayers, or granting our requests, that we must tarris God's appointed time, wherein we shalt see the mighty wonders of the Lord. That we may thus be patient and not faint, but be constant, we must feed our minds with the meditation of God's promises, whereby we have showed, the Prophet of God here supporteth himself, neither is any thing more necessary than this For when to prove our patience and try our Faith, there is often a great distance of time between the making and obtaining of our requests, we must have the Word still recoursing in our mind, until the promised time come. For want of which meditation, together with the not observing the event of our prayers, and the want of musing, and diligent examining our unbelief, we often fail in obtaining our requests, and faint in tarrying of the Lords leisure. We see what the man of God his meaning is, when he saith, Mine eye prevented the night watches; in that he declareth, that they which watched were not so diligent in their watching, as he was in tarrying to see God's promises accomplished. We see then, dow needful a thing it is, to meditate on God's promises, at such time, as our suit hangeth still at the Throne of grace, without grant and effect. Vers: 149. Hear my voice according to thy loving kindness: O Lord, quicken me according to thy custom. THe last property which we are to observe, is, to be acquainted with the dealings of GOD, either in recompensing his Saints, or revenging his enemies, either in ourselves observed, or in others. Whereof the Prophet maketh mention when he saith, quicken me according to thy judgement: that is, according to thy custom, or as thou art wont to deal with thy people in affliction, and as thou hast done before, both to me, and also to other of thy servants. That this observation of the judgement of God hath been at other times practised, we may see, Ps. 22. where, after the man of God had complain! of his manifold extremities, and had rehearsed his grievous sorrows, wherewith he was vexed, he recovereth himself, and groweth in hope saying. 4 Our fathers trusted in thee, they trusted, and thou ●●dd●st aeluer them. 5. They called upon thee, and were delivered, they trusted in thee, and were not confoundded. As if he should have said: Lord thou art w●nt to deal otherwise in time of old with our forefathers, that feared thy name: wherefore seeing thou art now the same God, I will not be out of hope, because I trust thou wilt deal mercifully also with me. A judgement of mercy and of severity. We have often showed, how judgement in this Psalm is taken either for the accomplishment of God's promises unto his children, or the executing of his wrath on his enemies; so that there is a judgement of mercy, and there is a judgement of severity; the first whereof is understood in this place, as we may gather by the words going before, Hear my voice, O Lord, according to thy loving kindness: of which covenant of mercy he also maketh mention in the next portion vers. 7. Consider, O Lord, how I love thy precepts, quicken me according to thy loving kindness. This is that covenant of grace wherein the Lord hath promised to pardon our sins, and to hear our prayers; wherefore though in respect of God's wrath and our sins, we dare not appear before his Majesty, yet in comparing our cause, which is the Lords cause, with the cause of our adversaries, who are also the adversaries of God, and in respect of his mercy in defending his own cause, and in preserving them that maintain a good cause, we may come with boldness unto him, and with an assured hope that our prayers shall be heard. Thus we may call to mind how God is accustomed to deal with his people, fearing before him in respect of ourselves, but recovering ourselves through hope in his sweet promises, whereon we must ●o stay ourselves, as the remembrance of them may support us: and to do this the better, we must observe the accomplishment of them both in ourselves, and in others. Thus we may see what a great stay it is in trouble, to know that no other trouble overtaketh us, none other temptation hath invaded us, than such as have overtaken and invaded other of God's children, & wherein they have found deliverance. Further, we may herein desire the Lord to afford sentence with us, when our cause is good though we be not so upright in defending it, as we ought to be, or when our good cause is well handled; and that not for ourselves, but in respect of our adversaries ill cause, he would deliver us. Wherefore when we will obtain our requests, we must endeavour as much as in us lieth, to offer a good cause unto the Lord, and well handled. Vers. 150. They draw near, that follow after malice, and are far from thy law. Vers. 151. Thou art near, O Lord: for all thy commandments are true. WE showed before, that the man of God to the obtaining of his request useth three especial arguments: the one drawn from his person in the first four verses: the other from the person of God in the fifth verse: the third and last from the person of his adversaries, contained in these two verses. The plain sense whereof briefly is thus much: They, O Lord, that have an ill cause, are ready to bring their wickedness to an end; and as they are ready to hurt me, so they are far from thy law: wilt thou then maintain such? they being so near my neck? No, they are no more near to hurt, than thou art near to deliver me; they are not nearer with malice, than thou art with deliverance. Thus he draweth away his consideration from the judgement of flesh and blood, and looketh down to his watchtower, and to the Lord his sanctuary. O Lord, saith he, I have cried, I have called upon thee, and that with mine whole heart; I prevented the morning light, and the night-watches; I waited on thy word, I mediated on thy word; I have observed thy judgements of old: when I am thus near, wilt thou forsake me? They are far from thy word, canst thou leave them unpunished? no, thou art near their punishment, and my deliverance. I know as they depart from thee, so they shall not escape unpunished in the end, because their sin is come to such ripeness, as thy justice can no longer suffer them. It is a great temptation to God's children, which have walked uprightly and kept a good conscience, that the wicked should still be near their necks. Wherefore if any such thing hereafter happen to us, we must not be discomforted, or think it very strange, seeing we see this man of God was not without it: it is no new thing, we must be content seeing God hath so dealt aforetimes with many of his children. On what great cause of thanksgiving now have we, that having much more deserved to have our enemies tramble upon us, than others of God's Saints, have notwithstanding so long time been delivered? And if it come to pass that in time we come to the like temptation, let us labour to be profitable in the like meditation. For flesh and blood think it strange, that wicked men should flourish in the defending an ill cause, and that good men should be trodden down for maintaining a good cause. This troubled job, David, jeremy and Habacuk, to see that God's people should be so tempted. Wherefore when we see the generation of God's children condemned, and the generation of the wicked justified, we must call to mind this or such like meditations: Seeing thou hast borne with mine enemies so long, it is now the day time to punish. The cause now why the wicked flourish so long, and why the Lord deferreth to help his children is, that the wicked may either by his long suffering come to repentance, or else be left excuseless: Yea after he often stayeth to power forth his vengeance, because Note. their sins are not accomplished, and their iniquity is not come to the full height, measure and number, and that his children might have their secret sins punished here, that is, to humble them, to allure them to obedience, to try their faith, to prove their patience, to work in them a contempt of this world, and a desire of the world to come: so that that which they suffer unjustly of men, justly they suffer of God. And when God's children do not thus profit, the Lord in mercy will let the rod still tarry upon them, until they have profited in some good measure. Thus we see the justice of God will not suffer him to punish, until sin be come to the full, and the love of God will not leave to correct his, until there grow some profit; and yet so, as in the mean time the chilrens of God sustain no loss, because whatsoever they outwardly lose, they inwardly gain. Wherefore seeing the Lord hath promised,) that the rod of the wicked shall not fall on the lot of the righteous: and that our temptation shall not be greater than we shall be able to bear; we must know, that when the godly once begin to faint, and the wicked think they are come to their height, even than it is due time with the Lord to send happy deliverance to the one, and a speedy overthrow of all the coun●●ls of the other. The man of God then having these effects in him, was near his deliverance: but the wicked being in their pride were near God's vengeance. How necessary this doctrine is, common practice may admonish us: for thus reasoneth flesh and blood in time of adversity: We have thus long kept a good conscience, neither have we done against the will of God; we have served the Lord this while, yet this is our gain, our cause is not heard, our enemy's cruelty is nothing diminished, but much increased, as though the Lord either heard us not, or hath forgotten us. But let us learn to reason with the Prophet on the contrary: Our enemies, O Lord, are near to hurt us: but thou art as near to deliver us: what do we but obey thee? what do they but disobey thee? wilt thou then forsake the godly: and canst thou suffer the wicked to prosper? No, thou art the judge of the whole world, it cannot be, for thy deliverance and salvation is ready and near for them, who labour to keep faith, and to join thereunto a good conscience. We see then when flesh and blood would persuade us, that all time of deliverance is past, even then faith beholdeth it to be near at hand: for when we think that we are at the last cast, than we see salvation and help is nearest. As this doctrine serveth for our comfort, so we must learn for our instruction, that if happily we suffer the longer, yet we shall receive for our temporal evil, a spiritual recompense; remembering always the Apostles consolation, 1. Pet. 4. who would not have us discouraged when we suffer: for they which have done us evil, shall be judged of him, who will come to judge the quick and the dead. Although we see not this by the judgement of the eye, and by the light of nature, yet although we should die, suffering as weldoers, cursed are they, that shall overlie us: Blessed shall we be, for we shall rest from our labours. God is the judge of the whole world, of the quick and of the dead: he will not forsake his, nor leave his enemies unrevenged. Well, although we persuade ourselves of this truth, yet it is to be feared, when the abomination of desolation shall be set up, we will notwithstanding all this, stand in a mammering and doubting, what is truth, what is untruth; what is good, what is evil. But alas, if Note. the Lord should be any thing the longer from us in helping, no marvel seeing we were the longer from him in obeying. Experience will prove, that though we have never so many outward gifts, never so glorious wisdom, yet unless we still depend on the word and promise, we shall stagger and falter in the time of temptation. For this was the only staff that upheld the man of God, at what time he was ready to stagger. They are far from thy Law: that is, as if he should have said; Thou canst not O Lord, but punish them, for thou hast long suffered them, to see, if they will turn; but there is no hope that they will convert: therefore there is no cause of despair, that thou wilt not punish them. Oh true faith! O sound persuasion of God's mercy most needful in trouble! yea, when the face of all things shall be changed, and things shall be turned upside down, we shall know the use of this doctrine to be above gold and silver. The like were the man of God his Meditations, as we may see Portion 11. when his eyes failed him, his heart fainted, his spirit panted, and was as the bottle in the smoke; The proud saith he, digged pi●s for me, which is not after thy Law, all thy commandments are true, they persecute me falsely. Thus we see he useth two effectual reasons, the one drawn from his own person, who maintained a good cause: the other from his adversaries, who defended an ill cause. Vers. 152. I have known long since, by thy testimonies, that thou hast established them for ever. I Know O Lord, not of late, but long since, that thou ever hast been, and art the self same God, thou art no changeling, thou dost not sometime maintain the cause of thy children, and some other time forsake them. I know now by the covenant and records of thy love, that thou dost defend thine even unto the end: I know that from the beginning thou hast hated & punished sin, thou hast loved and maintained righteous dealing; I am persuaded that thy judgements prove not true once or twice alone, but always. We see how needful it is to us, for us to have knowledge thoroughly of the testimonies of the Lord. For this was an assured knowledge of the man of God. I have laboured (saith the Prophet) in effect, to establish my knowledge; whereby I may know, that hereafter, which I know now; and that I must know that now, which I must know hereafter: yea, I have taken great pains to confirm this knowledge in me, not of late but of long time. Thus we see how the man of God laboureth to fetch out many arguments to strengthen himself in time of temptation; wherein we also must imitate him: For if we shall store up great plenty of reasons, our enemies may push at us and shake us, but they shall never overthrow us. PORTION. 21. RESH. Vers. 153. Behold mine afflictions and deliver me, for I have not forgotten thy Law. THe self same argument and matter is here repeated, which was before, but after another manner. He saith portion 16. 1. I have executed judgement and justice, leave me not to mine oppressors. The which in sense being all one with the other, and seeing we have delivered the doctrine at large before, here is not much to be spoken. Only we may observe this, he here layeth his misery open, and unfoldeth his estate before the Lord: Behold (saith he) O Lord, thine eyes are upon the righteous, thine ears are open to their Note. prayers. Thou seest my case, let me s●e thy grace, that I may know for a truth, that thou lookest on me. The cause then, why we oftentimes are not helped, is, because we hide our troubles from the Lord. True it is, that the Lord seeth all, although we should hide all; neither needeth he the displaying of our own miseries, but yet in all troubles he would have us to open and acknowledge our grief unto him, that he might the better make known to us, that he hath help laid up for us. Wherefore we must beware, least at any time we smother our estate, or seek unlawful means, but in all things with prayer and supplication make our necessity known to the Lord. His reason joined herewith is this: For I have not forgotten thy Law: that is, although O Lord: there is great want of obedience in me, and I cannot, and have not exactly kept thy commandments; yet I am none of them that contemn thy Law; wherefore O Lord help me. Thus we see still that the man of God suffered as a weldoer, teaching us, that if we suffer as ill-doers, the rod of correction shall not depart from us, until in some measure it hath wrought in us repentance: but if we suffer with him as weldoers, we may boldly use this argument, and with this reason desire the Lord, that he would take his own cause which we maintain, into his own hand. And although he was a sinner, which here he doth not deny, and did forget many particular points of the Law; yet he purposeth rather to show, how he was no notorious sinner, or such a one as did foully and grissely forget the Law. So his meaning is thus much in effect; Although I have offended, yet have I not cast thy Law behind my back; I find and confess, how of frailty and infirmity I have offended, ●●● not maliciously and obstinately. Wherefore although we cannot be free from all sins, yet we must beware of presumptuous ●●●●▪ and although we are weak, yet we must not willingly and wittingly depart from the law. What then is the cause, why oft it is so long ere we be delivered? even because we Secret sins. lie in some secret sin. For we must plead our cause in a right plea, if we will plead with God; if we suffer as weldoers, we may pray to the Lord for defence: but if we suffer as evill-doers, we must labour to repent. Wherefore in all discredit, reproaches and ignominies, we must labour to say in the truth of our hearts: I have not forgotten thy Law. Vers. 154. Plead my cause and deliver me, quicken me according to thy word. THis agreeth also in the second place with the second verse of the 16 Port▪ whereof we spoke before, Answer for thy servant in that which is good. The children of this world are wiser in their kind, than the children of God, & the man of God had such enemies, as in subtleties were wiser, in force stronger, and more valiant than he; which made him enforce his prayer to the Lord, that he would be his tower against their assaults, and his advocate against all their policies. Thus we see he trusteth not to the equity of his own cause, but to the Lord: whereby we may gather, that the cause why our oppressors prevail oft against us, is, because we trust too much in our own wits, and lean too far upon our own inventions, opposing Note. subtlety to subtlety, one evil device to another, matching and maintaining policy by policy, and not commit our cause to the Lord. Wherefore in such a case, we are to pray to the Lord, to put wisdom into our mouths, that we may be taught what to speak, and strength into our hands, that we may know how to fight. Quicken me according to thy word: whether the Prophet desireth to be quickened corporally or spiritually: whether for that he was ready to be swallowed up of his adversaries, or for that he needed some inward comfort, or whether it were for both, it is not greatly material; but I think we may safely take it in both senses. For if he were quickened in the spirit, he knew that the other comfort would follow after: So that if we understand it spiritually, he prayeth that by faith and quickening grace, he might be encouraged to go on forward, and that he might no more faint hereafter than he had done heretofore. Without which grace supporting and renewing him he was like to quail under the burden. Thus we see Gods children are often at death's door in body and soul, and therefore had need to pray to be quickened. In that he addeth, according to thy word: he giveth us to wit, that all our help is in the word of God, and that all our helps which proceed not from the word and promise of God in the end become vain. Although this doctrine seemeth at the first to be a common thing, yet the only cause why we so often faint under the cross, is, because we forget God's promises, or el●e we cannot believe that the truth of them particularly belongeth unto us. And this is that that maketh the very children of God, so often to stagger, the want whereof is great. Suppose ye saith our Saviour Christ, that the Son of man when he comes shall find faith on the earth? whereby he noteth what an hard thing it is, to have true faith, which so is fixed in God, as nevertheless there is no faith, but in his word. Verse. 155. Salvation it far from the wicked▪ because they seek not thy statutes. HE said in the portion going before, they are far from thy law: here he saith, they seek▪ not thy statutes: in which words he expresseth his meaning more plainly. In the former place he saith, they were far from the law; here he confesseth they sought it not at all. His meaning of this verse is thus much: I see their manners are wicked, I know they cannot prosper in them, for thou art the judge of the world, therefore they have no interest to salvation. And why? there is no coherence between wickedness and salvation. If we were in truth persuaded of this, we would not so lie in sin. For if we did surely believe that salvation pertaineth to none, but to them that keep a true faith, and therewith labour to join a good conscience, how dared we be so bold Idolaters, so profane swearers, so unreverent breakers of the Sabbath? If blasphemous mouths were thoroughly persuaded of this, would they not tremble and quake, that now mock and scoff at the ministery, and ministers of the word? we see then how piercing words these are. They that depart from God, by going to wizards, they that go far from his word by changing his holy Sabbath, which is as a day of medicine for the soul, into an hurtful day, the Lord will also depart from them, the Lord will be far from their salvation. All sins wherein men lie and continue, put them far from salvation. But who then shall be saved? even they that labour for faith and a good conscience. Who then shall be damned? they that are far from faith, and seek not God's law. As this doctrine is to the terror of the wicked, so it maketh for the comfort of the godly. We see the ungodly prove very courageous, and thrive very notably in their sin, not being presently punished, because such is our corruption, that until we taste some outward smart, we become hardened. This declareth, in that we abstain from sin, only for punishments sake, and we would sin at riot were there no punishing, that we are but Hypocrites, and such from whom salvation is far off. Well if salvation be far from them, that seek not God's law; then may we gather on the contrary, that salvation is near them that seek his law: for like is the rule of contraries. If we then labour for faith and a good conscience, we may assure ourselves of salvation. Wherefore, wouldst thou have assurance to be saved? let the word be near thee in thy mouth, and in thine heart, Rome, 10. 8 Let it dwell plentifully in thee with all manner of wisdom, Col. 3. 16. Here is also a good rule as we see, whereby we may discern who be good, and who be evil. Here the Lord hath set down one steadfast order, which is a touchstone to try all men, and howsoever we account of it, it is always the same, and like to itself, condemning sin, commending holiness. Oh to what extremities should we be brought in these latter days of sin and iniquity; wherein heresies have so corrupted doctrine, and ungodliness hath so stained our lives, if we had not this constant rule of God's word among us▪ Oh what a treasure is it whereby we may see heresy and avoid it: whereby we may see truth and follow it. Which rule of equity, seeing willingly the wicked depart from, they are worthily plunged and plagued in their own sins. Vers. 156. Great are thy tender mercies, O Lord, quicken me according to thy judgements. THat is: True it is, I am a sinner, O Lord, but yet I am not a desperate sinner, as mine enemies are; but such a one, as on whom thou wilt show thy mercies: therefore I hope, that thou wilt help. If thou shouldest simply deal with me according to my deservings, I should be condemned: for who can stand in thy sight justified: but I compare not myself with thee, but with them who are become mine adversaries. According to thy judgements. Such is thy fatherly mercy, which forgiveth my sins, and heareth my prayers, that thou wilt not reward me according to mine iniquities, but wilt favourably look upon me, according to the multitude of thy mercies. Vers. 157. My persecutors and mine oppressors are many: yet do I not swarm from thy testimonies. THis sentence is the same in effect with divers other in divers portions of this Psalm. As, The proud have had me exceedingly in derision: the proud have digged pits for me: the wicked have laid a snare for me, and such like. Now in that he saith, my oppressors are many: he showeth that he had not to do with one man or two, but with many. It is a matter, as we have showed before, to be godly among the godly. but he is a devil, that is evil among Angels, and therefore was he worthily cast down into hell: and he is a sinner, that will sin among Saints, and therefore justly was Adam thrown out of Paradise. If we live among the godly, what praise is it to be godly? nay, what an horrible thing were it not to be godly? If the Church discipline were truly executed, it were a small commendation to do well, and to abstain from sin; yet now in this want, it is praiseworthy to abstain from sin for fear of God. But it may be we taste not of such troubles, as the Prophet tasted of, because we live not so careful of godliness, as he did, which if in truth we did, we should have troubles as he had. Well, we are in this world as sheep among wolves, to try us, whether we will be corrupted with the evil examples of this world, or whether we will serve from the Lord our God, whilst he proveth us. Their carnal reasoning cometh to nothing, which say, the world is set on evil, the world was never so wicked, charity was never so cold, a man cannot now profess without taunts, scoffs, and troubles. For we see here, that the Prophet, in his time, had many and great persecutors, whom notwithstanding so manifold corruptions could nothing move. Wherefore we must learn, although sometime we are slandered, though sometime we are evil spoken of, taunted and troubled, our estate is not worse than our forefathers hath been, and the beloved Saints of God have had before us. So long as we are well entreated of God and man, we will keep the law: but when we suffer reproaches, taunts, injuries, loss or discredit we then run either to evil means, or to revengement, or to despair. Where many injuries have been offered, many have been rendered again: if they have not requited injury for injury with revenge, they have used some ill means to escape out of their trouble: if they have not used ill means, yet they have secretly begun to mistrust God his promises and providence, and have gone to wizards and witches: if they could do nothing in malice, they would do something in policy; if they could prevail with neither, they would fall to despair. But the Prophet of God useth here no unlawful means, he goeth not in his affliction Witchcraft. to Sorcerers, he recompenseth not ill for ill, he did not despair in God his promises, he did not think with himself, that the Lord would defend his enemy's cause, and forsake him; but hoped still in God, his good and appointed time to receive help: wherein the man of God is set before us for our imitation, in that neither his faith could be shaken, nor his obedience slaked nor daunted. And surely this is Satan's last refuge, and most dangerous assault to persuade us in affliction, that therefore the Lord doth plunge us in misery, because he hath no love towards us. But the man of God opposing his faith to all such temptations; saith, I know, O Lord, by the records of thy law, that thou hast laid up help for me, and that thou art my defender. How sweet and comfortable this is, they which are humbled, and well exercised by temptations know. What greater assault used the devil to our Saviour Christ, than this: what saith he, dost thou think if thou wert God's child, thou shouldest want bread: it is not like, if thou wert the son of God, that he would or could suffer thee to be without food? Like are his temptations to us, art thou, thinkest thou the child of God? then thou shouldest be helped, than thou shouldest not lie in this case. This was his last dart which he threw at Christ on the cross, if thou art the child of God, than we doubt there is nothing, but thou canst help thyself. Well, we see here, that the man of God neither mistrusteth God's promises, nor forsaketh his law. Neither surely is our faith sound, until we can believe in misery; neither is our obedience pure unless we continue, even when we are oppressed, not of a few, but of many. For than we may persuade ourselves to have true faith, when it is wrought in prosperity and tried in adversity, and being void of all help of men, we still hope for help of God, that we may say: I will not be afraid often thousands of the people, that should beset me round about, Psalm. 4. 6. Though I walk through the valley of the shadow of death I will fear no evil, for thou art with me, thy rod and thy staff do comfort me, Psalm. 23. 4. I am persuaded that neither life, nor death, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other thing shall be able to separate us from this love of God, which is in Christ jesus our Lord. Verse 158. I saw the transgressors and was grieved: because they kept not thy word. THis also in substance we had before, where the Prophet saith, Mine eyes gush out with rivers of water, because they kept not thy law: my zeal hath even consumed me, because mine enemies have forgotten thy word. The Prophet's words in a word have this meaning: Lord, as for mine own things or private injuries, I am content to put them up, but when I saw they began to break thy law, this pinched me at the heart. Here we see he was not very nice and delicate, in the defence of his own case, but when it came to God's cause he was not Zeal. smally moved. Whereby we must learn to translate our zeal to God's cause, and in defence of his glory, to have our heart blood wax hot, so that even a godly anger with grief be stirred up in us. For this is the difference, between a holy and spiritual anger, and profane and carnal anger: holy anger is with grief of the sin, and without revenge Anger. of the person: carnal anger is with revenge of the person, and without grief of the sin. Wherefore if we will have our anger holy, it must be tempered with grief, as we did speak before of zeal, wherein we taught, that our anger should feed upon the sin, and compassion should make us bleed with grief for the persons sinning. Well, we may learn, that if we will not serve from God's law, we must not only be grieved for our sins, but also for the sins of others. For this is the trial of a godly grief, when we are first grieved with our own, and then are grieved with the sins of others, because true grief beginneth first in ourselves, and from ourselves it passeth truly unto others. On the contrary, we much bewray our hypocrisy, if we first wade upon other men's Hypocrisy. sins, and suffer our own to grow: and if we can fret angrily at a little sin in another, and can be no whit displeased with a great sin in ourselves. This is a preposterous grief, to weep, to sorrow, to sigh for sins in others; and not to weep for the sins of our own souls: and this is want of the true love of God's word, To be grieved when we ourselves do sin, and to be nothing grieved for the sins of others. Note. Wherefore if we be in place, where we want time and opportunity openly to rebuke sin and reform it, at the least let us labour to be grieved, which grief must sit so near our hearts, that when any time or opportunity serveth, we cease not, nor stay to utter it with our mouths. For they that are thoroughly grieved at the heart, will at one time or other burn, until they have uttered it with their mouth. Wherefore we must labour, whatsoever sin we mislike in judgement, to be grieved for the same in affection: for many can mislike sin, and it is an easy thing; but few are grieved for sin, for it is an hard matter. If ever we had need to mourn for the sins of others, we had need at this day, that our grief of sin in time of prosperity may show us, what faith we shall find in trouble. But no marvel though we be no more grieved with sins in others, because we are so little grieved with sin in ourselves▪ For if we were thoroughly and sincerely grieved with sins in ourselves, we should also be grieved with it in others, wheresoever we found it: Which grief we shall not truly have, until we can devour all private injuries. And seeing this is the joy of a true Christian, to see the Gospel have free passage; and this is the sorrow and grief of the child of God, to see this Gospel hindered: they who rejoice not at the one, nor sorrow for the other, have either the love of the word cold in them, or altogether none. And as it is an argument of God's child, to be grieved more for one breach of God's law, than for many private offences; so it is an argument of self-love, to take to heart so grievously private evils, and little to be moved as key cold to see the contempt of God's glory. Wherefore it followeth in the next verse. Vers. 159. Consider, O Lord, how I love thy precepts: quicken me according to thy l●ving kinnesse. HEre is an argument of true love: Lord, saith the man of God, I love thy law in my Note. self, I love it also in others; for look what good thing is in me, I wish the same in others: I hate sin in myself, I am sorry for it in others: For look what evil I mislike in myself, I am grieved for it in others. That we may make this a rule, to examine our hearts by: do we love the law of God? how shall we know it? even when we are as glad, that others do well, and fare well to their salvation, as we would be for ourselves; when we are as much grieved, when others do ill, as if we ourselves had done it. For many will come so far, as to mislike sin, and to speak vehemently against sin, but few come to be grieved for sin: wherefore seeing sin is so ripe, let us so be grieved for it as we may pray against it, and let us crave of God to have this godly grief stricken into us, that by that means we may be stirred up to prayer, and so we shall in time to come, either rejoice to see our prayers granted, and our mournings effectual, or else we shall bear the testimony of a good conscience, and in as much as in us doth lie, we shall be guiltless of their sins. Neither in saying, Consider how I love thy precepts, doth the man of God say out his good deeds, but humbly confesseth to the Lord his own graces received, as may appear by the words following, where he pleadeth mercy and not merit. This love wherewith he loved God came from that Rom. ●. 3. 4. 5. Luk. 7. 47. love wherewith God first loved him. For he seeing the great love wherewith God loved him, he was moved and enforced to love God again: so that his purpose is thus much: Thou seest Lord, that I am an enemy to sin in myself, for I forget not thy law; thou seest I am an enemy to sin in others, for I am grieved to see them transgress thy law: wherefore O Lord, quicken me, and let thy loving mercy whereby thou hast created me and redeemed me in Christ, whereby thou hast delivered me from so many troubles, and enriched me with so many, and continual benefits, renew, revive, quicken and restore me. Thus we see it was not his deserts, but God's loving kindness, whereof he speaketh: which if we would often meditate of, in seeing how fearfully we are made, how graciously we are preserved, how mercifully we are redeemed, from how many sins we are delivered, what fearful judgements we have escaped, we should provoke ourselves the more to the love of God and his word. Again, in that he saith, quicken me, we see he acknowledgeth no other life, but that which is from the word, and that we live by faith: and therefore he teacheth us, that we should crave our life both temporal and spiritual of God. And if without the word we are not able to live in the bodily life, much less without it are we able to live the spiritual life. Whereas he repeateth this request three times in this one portion, we may know, that Dullness. he felt great dullness and deadness in himself, which often creepeth even on the dearest Saints of God: but so as they struggle against it still, and refer themselves to God's mercy, wherein consisteth our life both spiritual and corporal. Vers. 160. The beginning of thy word is truth, and all the judgements of thy righteousness endure for ever. AS if he should say: I believe that thou wilt thus quicken men, because the very beginning of thy Word is most just and true; and when thou didst first enter into covenant with me, I did find that thou didst not deceive me, nor beguile me▪ and when by thy spirit thou madest me believe thy covenant, thou meanest trut●●● I know that ●s thou didst promise, thou wil● perform: for thou art no more liberal in promising, than faithful and just in performing, and thy judgement will be as righteous, as thy promise is true; wherefore as soon as thou speakest, truth proceedeth from thee; so ● know that thou wilt defend and preserve me, that thy judgements may s●●●e as righteou, in thee. Esay. 25. ●. And as this was particular to him: so is it general to all for where the Lord doth in mercy promise, there in righteousness he will perform: and where the Lord in w●●●h do●● threaten, there in judgement he will righteously execute. For where he 〈◊〉, he showeth himself true; and when he performeth, he executeth righteousness & when the Lord threateneth, he manifesteth himself to be just; & when he executeth, he proveth himself to be righteous. So the speech of the man of God containeth thus much: Though all men be liars, I know thou, O Lord, art true; thou dost promise that thou w●●t watch over thy children, and that no temptation shall overcome them; I know this promise is true, and therefore as thou didst promise in truth in the beginning, so wil● thou perform in righteousness in the ending. For both in beginning and in ending, thou ●●●●like and true. How injurious then are we to the Lord, who will doubt of God's promises, that in prosperity he will renew our hearts, and put into us a good spirit? And why do we doubt of his providence in adversity, seeing his promise hath ever his issue in truth and verity? and seeing the Lord will not leave us, until every word that he hath spoken come to pass: for heaven and earth shall pass, but not one word of his mouth shall fail. And as the consideration hereof doth comfort us in his promises, so also must it humble us in his threatenings. Seeing then he hath pronounced, and given out his sentence, that no unrighteous persons, nor fornicators, nor idolaters, nor adultere●s, nor wantoness, nor buggers, ●●r thieves, nor covetous, nor drunkards, nor ●a●lers, nor extortioners, shall inherit then his kingdom: as this is truth, so it shall surely come to pass in his righteous judgement. So that they that have done these things, without special grace and singular repentance, shall surely be damned. For as true as the word of God is, so righteous are his judgements. He is true of his mouth, when the word passeth from him; he is just in his works, when he is righteous in performing. Thus we see that to be sound grounded in faith, we must couple with the promises of God his performance, with his threatenings his executions. Thus also must we fight against unbelief: so that if we will not 〈◊〉 the Lord of untruth, we must wait for the accomplishment of his truth. Whether then concerning ●●s mercy, his promise be of newness of life, of forgiveness of sins, of his providence▪ or of life everlasting: we must strengthen our faith with assurance, that as his word is true; so also his executing of it is righteous. So that the word of God shall certainly have an issue, either to humble us by profiting, or else to debar us of his kingdom in refusing it. The sense then of the man of God is plain and evident, in showing whatsoever the Lord hath spoken for good in his promise, he will perform it to his children. Whatsoever he hath threatened for evil, he will execute it upon the sinners: so that we may be assured of the full accomplishment of his promises, and of the righteous executing of his judgements. PORTION. 21. SHIN. Vers. 161. Princes have persecuted me without cause: but mine heart stood in awe of thy word. AS the man of God not long before showed, that he had many persecutors: so here she showeth they were no mean men, nor of the inferior sort, but mighty Princes; neither Princes of a profane people, but rulers of the chosen of God the jews; and that he did not suffer for deserts as an ill doer, but innocently as one that had ●●●ther presu 〈…〉 transgressed against the Majesty of God, neither disobediently done against th' 〈…〉. 〈◊〉 this was no 〈◊〉 temptation, in that Princes (who should have taken ●is part against his ene●●●●, ●●● whom he should have received countenance in his cause, being good.) should 〈…〉 and go against him. For what 〈◊〉 ●t to have the 〈◊〉 to be our 〈◊〉, who should ●ee the governors of God's Church, in that he should be● 〈◊〉 to think, that 〈◊〉 the governors of the people we●e ●●●, or that his one ●●●●● of your head; ●f no● one 〈◊〉, 〈◊〉 less your body; i●●●pp●ly 〈…〉, yet not the soul. You s●●●●e ●●●●l● bodies of feathered fowls, without God ●●s permission, f●ll not into the hands of men, which are so little in value, that two of them are sold for a penny; how then can they have power upon your bodies, without leave of the Lord, seeing ye are far more precious in his sight, and he taketh a further care of your bodies? But if for my glory ye shall lay down your lives, they can revenge themselves but of your bodies, as for your soul they cannot touch it. But m●ne heart 〈…〉 we of thy word, etc. Here we see the greater fear overcame the l●●s●. If the faces of Princes be terrible, because their angry looks threaten evil, & their wrathful words ●enace death, because whatsoever they will do, they can do, and whatsoever they can do, they dare do; yet flare them not (●aith Christ) but fear him who in his wrath 〈…〉 ●●ule into hell. They can take and attach the body, but the good e●t ●● of the soul can they not 〈◊〉: but rather fear him who can arrest the body, and afterward can also attach the soul. The 〈…〉 het may be this: I was afraid to displease thee, O Lord, and 〈…〉 no● to please m●●● enemies, although they were mightier than I Thus 〈…〉 h●w he w●●● 〈◊〉, and that he persevered in the fear of God, without 〈◊〉. For (●●●th h●) though the fear of my mighty adversaries was great; ●et, ●●● 〈◊〉 the fe●re of thee had ●●asoned mine heart, and had left suc● a deep impression in to 〈…〉 th●● by infidelity I should mistrust thee, or by disobedience Fear. I 〈…〉. Wherefore the spiritual fear of thee overcame ●ll corporal fear of 〈◊〉. The r 〈…〉 corporal fear are which so much d●unteth the heart, is, to crave a greater fear of God's Majesties, the strength whereof may overmatch the 〈◊〉 fear. When the Kings of 〈◊〉 had conspired against the people of God, the Prophet of God said unto them▪ Esay 8. 12. Say ●ee 〈◊〉, A confederacy to all them to wh●me this people ●●ith, a confedera●●● neither 〈…〉▪, nor be afraid of them▪ 13. Sanctify the Lord of Hosts, and let him be 〈…〉 your dr●●●. And lest we should think that this appertaineth not as well to all Christians as to the jews; Let us hear what the Apost●● Peter ●aith▪ 1. Per● 3. 14▪ Blessed are y●e if we suffer for righteousness sake: yea, fear not 〈…〉 e, neither be troubled 15. But 〈◊〉 the Lord in your hearts: & be ready 〈…〉 were to every sin ●n that 〈◊〉 you a reason, of the ●o●e that is in you. Were the blessed Apostle showeth, that we are not ready to make Confession of our hope, until we put away this fear, and sanctify the Lord in our hearts, glorifying his truth in promising, and his 〈◊〉 in performing. And to apply this to ourselves: if the Magistrate should bring v●to the Rack or torture, to betray the good cause of God, or innocency of our brethren, let us rather fear to displease God for his threatenings, than man for his punishment. And in particular example to apply this doctrine, we hear (jerem. 1. 17.) what the Lord saith to the Prophet: Say not, I am a child, etc. Be not afraid of their faces: for I am with thee to deliver thee, saith the Lord. Here the Lord addeth, ver. 17. Thou therefore 〈◊〉 up thy loins, and arise, and speak unto all that I command thee; be not afraid of their faces, lest I destroy thee before them. In which place the Lord setteth down a promise to assist him, and a threatening to punish him: both which did so prevail, that he durst speak boldly, and provoke the King to wrath. Acts 5. we read, that when the Priests and Sadduces, being full of indignation, laid hands on the Apostles, and put them in the common prison, Peter & the rest of the Apostles answered: We ought rather to obey God then men. Menace us (say they) as much as ye will, we care not for it, we fear to discredit the blessed promise, and lightly to pass over the heavy threatenings of our God, and we fear you not. Again, this fear was written in the heart of Paul, 1. Cor 9 16. Though I preach the Gospel, I have nothing to rejoice of: for necessity is laid upon me, and woe to unto me if I preach not the Gospel, etc. Howsoever we think this easy to be learned, it is doubtless most hard to be practised. For, though Princes do not their duties, yet we must not therefore rebel against them: and though we be persecuted of rulers without a cause, yet we must stand in awe of God's word: and our Saviour CHRIST hath pronounced, that whosoever striketh with the sword shall perish with the sword. If then either our Princes shall be ungodly, or their under officers unfaithful, we must not thereupon grudge to pay tribute, to give task, and to yield subsidy: but we must do them even with conscience, as to the ordinance appointed of God, knowing and acknowledging, that the hand of God's wrath in their corrupt Government, is justly laid upon us for some sin. Wherefore the holy Ghost saith, Eccl. 10. 20. Curse not the King, no not in thy thought: neither curse the Rich in thy bedchamber: for the fowl of the heaven shall carry the voice, & that which hath wings shall declare the matter. If then our Princes should use all their tribute to sensuality, or take up all their taxes for pleasure, without either fear of God, or love of their Commonwealth; yet curse not the King, saith the Wiseman, no not in thy bedchamber. So that if flesh and blood should move us to murmur, that we should be ready to think evil of them that are in authority, the holy Ghost here warneth us that we use no such speeches, and put away such thoughts, because, both our speeches and thoughts stand at the controlling of God his judgements: but we must humbly ascribe it to our sin, that he withdraweth his grace from them, and pulleth his wrath upon us. Wherefore if we think, as many worldly men do, that thoughts are free, and are not called into the Court, and that every man is a King in his privy chamber: the spirit of God chargeth our conscience here before the Court of heaven, and telleth us, that our chambers are the Lords chambers also; and therefore as true Israelites, even in secret we should think no guile, for the Lord will reveal it, and punish it openly: yea, even the fowls of the air shall bewray our unfaithfulness. To come lower to ourselves, because we must not think, that this affection must be in David and not in us, for so shall we make unprofitable whatsoever is taught: whereas the man of God did fear to offend, even when Princes are against him; we not only cannot sustain so great a trial in the fear of our God, but if the loss of any worldly pelf come to us, we are strait void of all fear, and cannot abide to be taught any good thought; we are unquiet until we have consulted with wizards & witches, not withstanding in awe of Consulting with witches God's threatenings against that sin. Deu. 18. 10 Let none be found among you that useth witchcraft. 11. Or that is a charmer, or that counseleth with spirits, or a soothsayer, or that asketh counsel at the dead. 12. For all that do such things are abomination to the Lord, etc. where the Lord counteth no otherwise of these things, then of the up-heape of sin. Again, 1. Chron. 10. 13. it is said, that Saul died for his transgression that he committed against the Lord, even against the word of the Lord, which he kept not, in that he sought and asked counsel of a Familiar spirit, 14. And asked not of the Lord, etc. where we see, that in reckoning Saul his sin, this is the la●●, and wrappeth up all the rest, in that he asked not counsel of the Lord, but went to a witch. So this was the heap of his sin, this filled the just measure of his iniquities, because when he should have repent of all other sins, he made this the full heap of his sins, and pulled consequently upon him the height of God's judgements, for he was cut off from the kingdom, and desperately ended his life, Esay ●8. when the Lord reckoned up the sins of the people, as their infidelity, their obstinacy, he cometh at the last to their sorceries, saying, 19 When such shall say unto you, inquire of them that have a spirit of diurnation, and at the south sayers, which whisper & murmur: should not a people inquire at their God? from the living to the dead, etc. Therefore the Lord denounceth plagues and punishments on every side to fall upon them. Look into the destruction of the old cities, namely of the Egyptians, of the Moabites, of the Assyrians, and of the Philistines, and ye shall see how witchery was the most especial cause of their destruction. So shall we think now, that the fear of God doth touch Is God's fear be wanting, there is no temptation so great, but we fa●● in●o it their hearts, who for loss of so small pelf run to wizards? Well, we are here to learn, that as where the Lords fear doth so rule our hearts, that we sanctify the Lord therein, we are free from the greatest temptations; So, where this reverent fear of God is wanting, there is no temptation, though never so vile and gross, but we will yield unto it. The providence of the Lord being so rich, and his hand so wide and large, we must not be afraid of so small a loss of worldly goods. We know that Zedechiah being a Prince, jere. 37. when the fear of God was gone from him, feared that the very common people would mock him, so that he could not obey the Prophet. Again, we know that jeremiah being the Prophet, having this reverent fear of God seasoning his heart, was nothing dismayed, with all that either Zedechiah or any other of the kings could do unto him. Among many places, excellent is that, job. 31. where the man of God, partly to stop the mouths of his adversaries, partly to comfort his own soul, with the record of a good conscience, and partly to show the secret judgements of God, and that he did not suffer for his sins, as he was accused, but for some secret cause best known to the Lord; he testifieth how free he was from fornication, from adultery, from injuries, from unmercifulness, from cruelty with his servants, and from oppression; and showeth the cause why all these things were in him, because the Lord beheld all his ways, and told all his steps. First, for fornication, he made a covenant with his eyes, because there is no portion, no inheritance, from the Almighty, to the wicked, but destruction, and strange punishments to the workers of iniquity: and as of fornication, so also he speaketh, how he was preserved by the fear of God's judgements from adultery; ' and afterward coming to show his innocency in not cruelly dealing with his servants, he saith, If I should contemn the judgement of my servant, etc. ●hat then shall I do, when God standeth up! and when he shall visit me, what shall I answer? Again, he professeth, that the cause why he did not oppress nor injury others, was, not that he refrained for fear of men, but for fear of God. For saith he, If I have lift up mine head against the fatherless, etc. I think my shoulder bones would go out of their sockets, Gods judgements were fearful unto me, & I could not be delivered from his Highness, etc. And though he might by his great countenance which he did bear, have dealt roughly with men, and might have made afraid a great multitude; Yet (saith he) the most contemptible of the families did not fear me. Yea, though the men were far less than he, yet he could not hide his sin as Adam, he could not conceal his iniquity in his bosom. Whosoever then willbe truly religious, and make a conscience of sin in sincerity, he must thus walk in the fear of God; and though he might so do, as no man could ever touch him for his outward conversation; though he did not run into the hand of the Magistrate; and no man though he would, could say, Black is his eye: he must submit himself to what peril soever, and overcome all fear of man's power, with fear of God's punishments. And we must know, that if there be some sin in us, on which the civil law can take no hold; yet the fear of the law of God must be in stead unto us of all laws; knowing that though we escape the court of men, we cannot escape the judgements of God; who will judge us, not according to the law of man, but according to his own law. So that the children of God are so far off from flattering themselves in these sins, where man's laws fail, and which they do not punish, that they labour the more against them, fearing that God will punish those sins more grievously in the world to come, which by the law of man in this world he doth not correct: And because by man's punishing we are oft brought to repent of those sins, wherein now oft times we die without any repentance. So that we see how effectual an instrument of God this fear of his law is, against all kinds of sin whatsoever. For though in politic laws, there be no laws against swearing, breaking of the Sabbath, or filthy speaking; yet Gods children are not for that cause such as cast off all fear; but such, as by so much the rather fear and suspect such sins. Now in that the man of God saith, in awe of thy word: see, the man of God performeth that fear to God's word, which he oweth to God himself. This is profitably to be considered of us. If any deal now adays with a profane worldling, in things concerning the true knowledge of God, and the way of salvation, he will answer: What tell ye me of these things? tell me what you can; I am sure of this, you can tell me no more than this: Love God above all, and thy neighbour as thyself, and I trust I shall love God as well as you, or the best learned. But here is their hypocrisy descried, in that they have so small love to the word. For our Saviour Christ witnesseth, john 8. He that is of God heareth God's word: if ye were of God, ye would love his word: so one may say to this effect; if we fear God, we stand in awe of his word. Wherefore the man of God saith, Oh, how love I thy law▪ protesting that love to the law: which he had to God. And as he saith, O Lord thou art my portion: so he saith also, thy testimonies have I taken as an heritage. Thus we must honour God in Christ, and Christ in his word. For look what honour God would have, he would have us show unto Christ, and look what honour Christ would have, he would have it done to his word. Wherefore the Apostles not reverencing our Saviour Christ only for his person, but also for his word, said: Master, whither shall we go from thee, thou hast the word of spirit and life? As this corrupt opinion of the fear of God is in the worldlings, so also is it in heretics, and in the family of love, who persuade themselves to love God, when they love heresies more than the word: but herein are those hypocrites and heretics descried, they will generally confess they love and fear God: but examine them in any particular, either of doctrine or of life, and they will bewray their want of love by heresy, and their want of fear by lying in some gross sin. Here is then a touch stone for them that can say: I trust I fear God, if I feared not God, how should I hope to prosper, or how should I live? for if their fear be tried by the word, and their fear of the word be tried by particular sins, they will soon bewray themselves. Trial of our fear of God. Again, many there be, who will say they fear God, whilst sickness, poverty, or some cross lieth upon them: but when affliction is passed over, and prosperity cometh, let the Lord strike upon their hearts never so hardly, and they will not fear. Wherefore the Prophet Esay saith, chap. 28. 15. Because ye have said, we have made a covenant with death, and with hell we are at agreement, though a scourge run over us, and pass thorough, it shall not come at us. And 18. The covenant with death shall be disannulled, and your agreement with hell shall not stand, when a scourge shall run over you, and pass thorough, then shall you be trodden under by it. And though sometimes we fear with Pharaoh the present tokens of God's wrath, as the thunder, the lightning, the earthquake, and such like: yet we make them scarcely as the wonders that last nine da●es, neither fear we the word of God. In stead of all the plagues whereof we read in the old Testament, as of the opening of the earth, of the overflowing with waters, of fire coming down from heaven, we hear but one named in the new Testament, namely, that they that do such things, for which those plagues did come, shall not enter into the kingdom of heaven; which one doth so terrify God's children, that they had leaver bear all the afflictions of job, and all the plagues of Egypt than that one; for all those are but forerunners of this one judgement, and this is the full heap of all other threatenings. In that he saith, my heart standeth in awe: he showeth his fear was not covertly as in the ungodly. For at one time or other the Lord may shake the vilest villain in the world with fear of his judgements, and sometimes to feel terror: but this kind of fear soon vanisheth away, and sinketh not into the heart, how much soever it be stricken into the head. For we see whilst God lieth ●ore upon us by some terrible judgement of thunder, lightnings, or earthquakes, how every profane man can be content to pray, and for the time will be very godly and religious, so long as the plague lasteth; but when that is once over, their fear is also over. The most desperate fear; but it sitteth not, it dwelleth not False fear. Simile. long upon their hearts; but as a flash of Lightning suddenly striketh the face, and suddenly is gone: So a flashing sight of God's Majesty striketh their hearts, and suddenly is departed. We must not then have an overhearing of God's threatenings, nor an over-fearing of his judgements. For many will like the word, because they like it in judgement, or for that it increaseth their knowledge, but few love it in heart; because it reneweth their affections. For though our judgement he wrought upon, yet the heart is not wrought on, which is God's place: wherein if he by the ministery of his word once take sure hold, it will forthwith go to the eye, ear, and hand, & the whole body, and willbe effectual. Now what is a more effectual bridle against sin, than still to think that we are in the presence of God? For if all men in the world should bid a man do any thing contrary to the will of God, though in doing he might be next the King, or in not doing with Daniel have his body given to the Lions, yet would he not do any thing against God's laws. Neither did Daniel suffer all this, because he would not be an Idolater, but for that he would not deny the worship to the true God, but professed the same openly, in setting open his windows, and manifesting his true religion for the space of three days. And why did he thus? even because the fear of God did so touch his heart, that the fear of man did nothing dismay him: so that neither the gain nor promotion which he might have had, by the King on the one side, nor the danger and loss which was laid unto him on the other side, could make him at all to displease God. And as the fear of God hath these effects in God his children, that the poorest creature shall stand in great courage before the face of a King: so where this fear of God is wanting, the mighty Prince shall stand in awe of his poorest subject. 1. Sam. 15. When Saul had a flat commandment from the Lord, who from a mean stock and base parentage was advanced to the kingdom to destroy the King, he contrary to the Lords commandment, saveth Agag, yea, and a great while stoutly justifieth his sin before Samuel: but when he had straightly charged his conscience, he added, the fear of the people moved me to do it: as if he should have said; I was afraid that the people in ●o doing would have gone from me, and have denied me the honour which they were wont to yield unto me. Thus we see a poor soul, and with God's fear, feareth not a Prince, and a mighty King without this fear feared the poor people. This fear of God also keepeth the godly; that in all their distresses they dare not open their mouths to any foul speech, or corrupt language. When job was spoiled of all he had, and wicked men had taken it from him, he saith in the humbleness of spirit, and fear of his God, the Lord giveth, and the Lord taketh blessed be the name of the Lord He durst not chase against the Chaldeans, although he was in this miserable perplexity: for the fear of God so gauged his heart, that he durst not nourish any evil thoughts, or break out into evil words to displease the Lord; chose, where this fear is not, we shall see great murmuring and grudging, because Leuit. 20. the Lord saith: If any man turn after such, as work with spirits, and after soothsayers, then will I set my face against that person. Let him keep his sin as close as he will, and hide it as much as he can, yet I the Lord will find it out. In vain then we see do words fl●e out brutishly from worldly men, who say they fear and love God, when they neither believe his promises, nor fear his threatenings, nor love that which he commandeth, no● hate that which he forbiddeth. Well, run they in the last day, whither they will, yell they never so much, to have the rocks to cover them, and the hills to hide them, the word will judge those worldlings, heretics, and scorners. But they will thus say: we ask not counsel of the devil as you charge us: yea, but Witchcraft. God his word so saith, that he that goeth to witches and wizards, goes to ask counsel of the devil. Again as we said before, for want of this fear, we see, how impudent sinners are in those things, which civil Laws do not restrain, fearing even punishment more than God's judgement. He that feareth God is no thief; why? because man's law saith, that he that stealeth shall be hanged? no but because God's Law saith, Thou shalt not steal. Though the place be never so secret where he may sin, although i● be no manifest unrighteousness, and gross injury, yet if it were but to deny the last thing, which were right and due, the child of God both feareth punishment of God, if he had done it, or if he have not done it, he trembleth to do it. And Saint james he reasoneth thus: that he that hath commanded one thing hath also commanded another: and he that forbiddeth one thing, hath forbidden another. And surely howsoever man's law punisheth one, and dispenseth with another sin, yet the word of God rewardeth all obedience, and punisheth all disobedience. So that he that hath said as well, Thou shalt not commit adultery, as, Thou shalt not do murder, hath as well pronounced the shutting of the kingdom of heaven against adulterers, as against murderers, 1. Cor. 6. which thing God's children knowing, make as great a conscience of swearing, banning, cursing, breaking of the Sabbath, drunkenness, adultery and lying, which in man's law escape scotfree; as of theft, which by Civil law is adjudged worthy of death: because that God that saith, Thou shalt not steal; he also saith, Thou shalt not take the name of the Lord in vain: thou shalt keep holy the Sabbath, etc. Suppose they that those things are not forbidden by the law of God, which are not prohibited by the law of man? Then no marvel though there be so few thieves, and so many Sabbath breakers; why there be so few murderers, and so many swearers: because men abstain from theft and murder, for fear of temporal punishment, and men have no care to eschew swearing & profaning of God his Sabbath; because they fear no external punishment. See here is men's conscience, here is their religion, this is their devotion. Well, hadst thou never su●n gifts outwardly, without this reverent fear of God, thou shalt never enter into God his kingdom. But peradventure, when thou shalt come to answer before the tribunal of God, thou wilt say, O Lord, I knew not by man's law that breach of thy Sabbath, or swearing were such great sins: hear what the Lord will answer: I gave thee my law, whereby thou shouldest be governed, neither did I give any commandment in more ample and flat words, than the law of my Sabbath; wherefore seeing thou hast manifestly cast my law behind thee, and made less account of my commandments, and judgements, than of man's law and threatenings, I adjudge thee to eternal damnation. Great indeed is the benefit of man's laws, to restrain sin, and to bring to repentance, yea often the punishment of man, and shame thereof preventeth the judgement of God, and shame of hell fire: because we see many have been more ashamed of sin at the gallows, than others that have died upon their beds. Howbeit where this law is not executed, and sin severely punished; or where there be any sins, which come not within the precincts of man's jurisdiction, it is most certain, they shall not escape the punishment of God. Wherefore we must otherwise stand in awe of God's law, than man's law doth punish, if we will with the man of God from our heart stand in fear of his word. This fear maketh servants as faithful in their masters absence, as in their presence, because it keepeth under the most secret sins. For hypocrites fly sin before men, but sin greedily behind their backs; and they sin not because man's law will punish them, not because God's law doth forbid them. But God his children abhor sin, as well privy as manifest, and that because sin is sin, and not in that it is punishable by man's law. For they considering that Adam, H●siah, Ezechiah and others were punished for small things, dare account no sin to be small in the eyes of God. It is the whip, the rod, and the scourge, that causeth the hypocrite, as an ass, a fool, and a slave, to leave sin: but it is love, conscience, and obedience, that moveth God's children willingly to abhor it. Vers. 162. I rejoice at thy word, as one that findeth great spoils. AS he hath spoken of his fear, so now he speaketh of his joy. Great is the joy of them that find spoils: for spoils bring victory, and victory makes the triumph: so that spoil brings profit, and the victory pleasure, both then must needs cause great joy. His meaning then is: that what battle soever he did fight, what town soever he spoilt, his joy was nothing so great, as it was in taking pleasure in God his word. here than is a true note to discern us from hypocrites, when we take comfort in nothing so much as in A true note of God's child the word of God. But some will say, that this extraordinary joy appertaineth to the Prophet, rather than to us: wherefore let us hear what the holy Ghost speaketh hereof in the Gospel, as Rom. 5. We have peace towards God, and rejoice under the hope of the glory of God. And Philip 4 he calleth it, The peace of God which passeth all understanding: and the Apostle 1. Pet. 1. showing how in the mercy of God we are begotten again unto a lively hope by the resurrection of jesus Christ from the dead, to an inheritance immortal and undefiled, reserved in heaven for us, biddeth us to rejoice with joy unspeakable and glorious. And Paul 1. Cor. 2. 9 showeth what cause we have to rejoice, because the things which eye hath not seen, neither ear hath heard, neither came into man's heart, are, which God hath prepared for them that love him. These things we see are such as are common to all: why then do Gods children so much rejoice in the word? First, in consideration of their own vile and miserable estates; then in consideration of God his love and Christ his merits for them. For they considering with themselves, that by nature they are nothing but vassal of sin, the bondslaves of the devil, the enemies of God, and firebrands of hell, and that by Christ they are freed from their sins, set at liberty from Satan, ransomed from hell, and reconciled unto God, and that he will bring unto them the fruit of his death, and benefit of his resurrection, by kill sin in them, and quickening them unto righteousness, & remembering (Colos. 2. 14.) that Christ hath taken away the handwriting, and fastened it unto his cross, and that every member, through him, hath spoiled the principalities and powers, and led captive the world, the flesh and the devil, and hath made a show of them openly, and hath triumphed over them in the same cross, feel such a joy as never any earthly conquerors felt the like. For look how far greater the victory of sin and Satan is, above the victory of men: so far greater is the joy, The true joy of the faithful, howfor it ex●●●des all carnal joy. and more glorious is the triumph of Christians, than of earthly Captains. And as far as the robes of Christ his righteousness are richer than the royal arms of Princes: so far doth the joy of God's children exceed all the joy of the Princes of this world. Whosoever then have not this joy, by so much they show themselves as yet to be more carnal, more worldly, and more subject to Satan. At thy word. Still we must observe this, that what affections soever we pretend to God, they must be tried by his blessed word, whether it be of love, or of fear, or of joy. Whosoever then will say, they are merry in God, as they hope, when their mirth is not in the word, Trial of our joy. and they can rejoice in Christ as well as others, and yet they rejoice in vanity and worldly things, they deceive themselves: yea, although they did not rejoice in ill things, yet they cannot rejoice in prayer, they cannot rejoice in the word, they have no joy in the Sacraments, whereby notwithstanding they attain all precious things, and an inheritance which fadeth not away. But alas, how can men joy? how can they sp●●rt? how can they laugh so earnestly at vain things, and take so little comfort and solace in God's word? and why doth the word of God make us so dull? why doth prayer make us so heavy? why doth meditation cause us to be so sad? Even because we are so carnal and earthly minded. Well, the Prophet Esay showeth, chap 58. what is the joy of God's children: 13. 〈…〉 how turn away thy foot from the Sabbath▪ from do●●● thy will in mine holy day 〈◊〉 ●●ll the ab●●●● a delight, to consecrate it as glorious to the Lord, etc. And the Prophet David, Psalm 63. Thy loving kindness is better than life, therefore my lips shall praise thee. And Psalm. 84. 4. Blessed are they that dwell in thy house they will ever praise thee. 10. A day in thy Court is better than a thousand other where: I had rather be a doorkeeper in the house of m● God th●n to dwell in the tabernacle of wickedness. Psal. 42 4. I went with the multitude, and led them into the house of God, with the voice of singing and praise, as a multitude that keepeth a Feast. This is the joy of God his children, this joy will never leave us, no not in the grave, it will accompany us to the judgement seat of God. If we will rejoice in GOD his word, God will rejoice in us. But alas! do not all men rejoice in vanities? and yet they shall perish with men, and men shall perish with the abuse of them Whereas that joy so far excelleth this; how is it that this is so far preferred before that? Do we not think him to be a foolish man, who will make the day of Simile. his pleasure in playing and sporting, whereas he should make it the day of his profit in buying and selling? Would we not account him a mad man, who might be encouraged to go into the field, with a promise to carry away the victory, and to triumph over his enemies, if he linger the time until the occasion be past, by the incurs of his enemies, and so he willingly lose the victory, and make his adversaries to triumph over him? How foolish then are they to pass the Sabbath, which is the market day of the soul, and wherein the Lord calleth us to come buy honey, wine, milk and oil, and that without penny or pennyworth, in vain pleasures willingly, to lose such spiritual and heavenly profits? And how mad are they that on this day may receive both counsel for policy, and furniture for strength, to encounter against the world, the flesh and the devil, and run rather to ●●●thie pleasures, suffering themselves willingly to be a pray for the devil, to be seduced by sin, to be overcome of the flesh, and trodden down of the world? True it is, that we have Sabbath. many bicker, and fight many skirmishes in the week days: but on the Lord's Sabbath especially we fall to the main battle, and we come as it were to handstrokes, and buckle with our enemy's hand to hand. Do we not think this a dangerous thing then, when the Lord doth offer as it were into our hands the spoil of sin, Satan, the world, and the flesh, and we willingly and unthankfully will suffer ourselves, and offer ourselves to be spoiled of them? Where is now our joy in the word? where is our spoil wherein we should triumph? Well, if men rejoice so much when they give the foil to their enemies, and pray upon the spoils, we may easily conjecture how greatly they sorrow, that take the foil at their adversaries hand, and are become a prey and a spoil before them. For the same is the reason of contraries. And to apply this same to us: if we truly rejoice, when we have subdued our affections, murdered our temptations, and put to flight the world, the flesh and the devil, making a show of them through Christ; how much must we be grieved, when our affections have carried us captive, our temptations have slain the soul, and our enemies have taken the spoil of all those spiritual graces which before we possessed. This than must try our repentance whether we have this sorrow or no, when the rage of sin hath spoiled us of God his grace. This affection we see was in the Prophet David, Psal. 51. who crieth, Have mercy upon me, according to thy loving kindness, make me hear joy and gladness, that the bones which thou hast broken may rejoice: Create in me a clean heart, O God, renew a right spirit within me: Cast me not away from thy presence, and take not thine holy spirit from me. Where David complaineth, that his heart was hardened, blind was his understanding, troubled was his mind, and his soul in bondage of sin, and in danger to lose God's spirit. Thus we see how he felt himself spoiled of all the graces of God. When then we shall see the flesh or the world hath taken from us all comfort in the word Dullness in prayer and other holy exercises. and in prayer, and that we begin to be dull in good things, we must know for a truth, that either Satan, the flesh or the world have given us some ●oyle, and that they have taken rich spoils from us. Wherefore we are not after sin to be too quiet with ourselves, as we use to be, if we truly consider of this: for our joy should not be so great in one, but our sorrow should be as great in the other: and as we rejoice when we have gotten the victory; so must we sorrow when we have lost, and they have gotten the spoils. For if we find joy of conscience, to make a show of our enemies, because we have spoiled them▪ even so when they shall spoil us, that our understanding be blind, our hearts made dull, when we cannot with comfort call God our Father; when we can get no power of our sins; when we are wavering in our perseverance; if there be in us any regard of our glory, or any respect of our dignity and our kingdom, when Satan hath so spoiled us, great should be our sorrow. But this is the cause, why we do not sooner recover ourselves in fight, because we feel not the loss of our spoils, and therefore no marvel if in Christ we feel not our strength renewed It is no small dignity, to be a companion with the Angels, to be the children of God, fellow heirs with God; it is no little prerogative, to be royal Priests before the Lord; it is no small honour to be counted Prophets; it is no little pre-eminence, to wait for a kingdom: but shall we look to be the members of Christ, and fellow heirs with him, and shall we not sever ourselves from the world, the flesh and the devil? nay, as he offereth to us the one, so he forbiddeth to us the other. If we were redeemed, not with gold and silver, but with the most precious blood of the immaculate Lamb, how thankful should we be in all manner of obedience? If we were called to an holy conversation, and not to the lusts of the flesh, how holily should we walk? Wherefore if the Lord so call us to the banquet, and allure us to such rich spoils on the Sabbath day, if any shall say, I cannot come, I must marry a wife; I must go see my farm; I must go about my business: Oh how unworthy guests shall we be! and how worthy to be trampled under the feet of our adversaries? But here may arise a question: how can fear and joy dwell in a man at once? that he should truly fear God's word, and heartily rejoice in the same, when as notwithstanding in the holy Scriptures, we may often observe this thing, as Psal. 5. 7. I will Fear and joy tempered together. come into thine house in the multitude of thy mercies, and in thy fear will I worship toward thy holy Temple. And in Psal. 2. 11. Serve the Lord in fear, and rejoice in trembling: and in this octonary which we here have in hand, I stood in awe at thy word: and I rejoiced at thy word. We answer, we must know what kind of fear this is, it is not that fear which is of the judgements of God alone, but a fear joined with his mercies. For there is a fear of his judgements alone, which hindereth the certainty of faith: and there is a fear of his judgements, tempered with a fear of his mercies, which beateth down the security of the flesh; of which the man of God speaketh, Psal. 130 4. Mercy is with thee, therefore thou shalt be feared: that is, Therefore are thine afraid to displease thee, because they have tasted of thy goodness, and because thou of nature art merciful. He speaketh then of that fear, which is assured of God's mercies, as of his judgements. Wherefore as there is a difference between the fear of servants and the fear of sons; because servants do their business more unwillingly; and sons do their duties more cheerfully: so there is a difference between the obedience of the godly, proceeding from a childish fear to obey their Father, and the grudging obeying of the wicked, in a servile and slavish fear of punishment. Vers. 163. I hate falsehood and abhor it, but thy law do I love. THe mean, how the man of God came to this joy of the word, was, in that his hart was well purged of the things contrary unto it, wherein he showeth, that it is not possible for us truly to rejoice in the word, until we be brought to the perfect hatred of the corruptions. By falsehood, he meaneth not that breach of charity, which is forbidden in the ninth Commandment, but whatsoever 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 grant me graciously thy law. Where lying is nothing else, but that which is contrary to the word, either in doctrine or in life. Likewise Port. 15. 2. I hate vain inventions, but thy law do I love: In this meaning, Satan is said to be the father of lies, and we use to say, God only is true, and man is a liar: that is, as God is good, so is he true; as man is evil of himself, so is he false. His meaning then is, that he hated that, which was contrary to the word. I hate and abhor, etc. This showeth that he had no light hatred, but a thorough hatred of it, which is also showed, Psal. 139. 21. Do I not hate them O Lord that hate thee? And do not I earnestly contend with those that rise up against thee? I hate them with an unfeigned hatred, as they were mine utter enemies. Prou. 29. 27. A wicked man is an abomination to the just, and he that is upright in his cause, is an abomination to the wicked. True hatred hath this nature, to abhor the thing hated, as a dainty woman abhorreth to touch a toad. And we express this thing in our affections, breaking oft into these speeches: I abhor it, I cannot abide to hear of it, I quake, I shake, I am the worse when I hear it. We are here taught then, that as love being cold will soon fail, so our hatred being Love to good things and hatred of evil things may not slake in us. cold, will soon slake; and as love must be hot, if we will have it continual, so hatred must be with abhorring, if we will have it permanent. Wherefore we see, where our first love waxeth cold to prayer, and the not abhorring of the want of prayer is, there we fall into a carelessness of prayer: and where our zeal is not hot against sin, and sinners, and we make but a ●est of it, when we should make war against them, to the spending of the heart Prayer. blood, we are often ready to fall into sin. And although we be not maintainers of sin, (for that were the highest degree of sin) yet if we be not abhor●ers of sin, we may for a time keep in, yet in the e●d we shall bewray ourselves And thus when we are too smooth and too gentle (although I reprchend not that loving rebuking and admonishing of Admonition. Christians) we shall be taught to be zealous. We see, that we cannot say, that we truly rejoice in the word, until we have a perfect hatred of falsehood. No marvel then, though we rejoice no more in God, seeing we do not so abhor our sin as we should do. Neither do we thoroughly abhor sin, because we never felt the inestimable and unspeakable treasures of the peace of conscience. Wherefore as we must not only love God, but love exceedingly; so we must not only hate ill, but abhor it Relapse. zealously. For when abhorring of sin falleth ●o hating; and hating of sin falleth to misliking, and misliking cometh little to esteem of sin, we are in a relapse. We cannot then love God too much, nor hate ill too much. We must also labour to have our love and hatred proportionable to the things loved and hated, and our affections must be answerable, either in liking the things which are commanded, or in misliking the things which are forbidden. If our first love decay, it will first come to be cold, and then to be none. Wherefore the holy Ghost doth exhort men in the book of the Proverbs, that their love should be wholly set on their wives, and so they should not covet any other. And Isaac, who is said to love his wife Rebecca dearly, never fell into the sin of Polygamy or concubines: So our love Polygamy. to the word, must be so through a love, that it take up all our affections, and so may shut out all that comes in the way, which either might impair part of our love, or spoil us of the whole. We see in them, that are irreconcilable, what hatred is in them. We may see, how many having found sometimes terror of conscience, have fallen from the hatred of sin to the like of it, and so have made relapse either into old sins, from which they were delivered, or else into some new sins, where with before they were not acquainted. Wherefore we must pray, that our love to good things, and hatred to evil, may daily be growing. For if we stand at a stay we shall come to less and less, yea in the end we shall shake hands Heresy or prof●●●nesse like to follow our security. with sin again. For many are so cold in the pursuit of sin, that it is to be feared, that the Lord will plague us, either with heresy or with profaneness. For whereof cometh our commending of Papists and heretics, that we can say, Surely he is an honest man, it is pity he is a Papist, I knew never any ill by him; it is to be feared, we shall come to be such Papists, for want of more fervent hatred against them. Vers. 164. Seven times a day do I praise thee, because of thy righteous judgements. AS before the man of God spoke of his joy, fear, and hatred; so now he showeth his love, which therefore seemeth to be no cold love, because it made him seven times a day to praise the Lord. As the children of God cannot satisfy themselves in the hatred of sin, no more can they satisfy themselves in the love of the Lord. And as for their true hatred of sin, they abhor it not only in themselves but in others; so for the true love of the Lord, they love it not only in themselves but in others, wheresoever they find it. The meaning of the man of God briefly is thus much: because I see, O Lord, that thou performest thy promise unto thy children, and executest thy threatenings on the wicked, I praise thee, and when I consider the examples of thy judgements and see thy truth so just, I delight in praising thee. The cause then why we have no more pleasure in praising God, is because we observe no more diligently God's mercy, and truth fulfilled and executed in ourselves, or in others. Seven times a day. If this be used on any day, doubtless on the Sabbath day, because in respect of our callings, other days are full of distractions, neither are the minds at such liberty as they are at other times. The Apostle Ephes. 5. 16. saith, Be not drunk with wine, wherein is excess, but be ye fulfilled in the spirit; 29. speaking unto yourselves in psalms, hymns, and spiritual songs, &c: as if he should say, whereas other men cannot be merry, unless they be mad, and they can find no solace, without their own conceits; yet it is good for you in your most mirth to be plentiful in the spirit & in good affections. The same thing is urged Colos. 3. 16 Let the word of God dwell plentifully in you in all wisdom, teaching and admonishing your own selves in Psalms, etc. What shall now become of them? who think they do God great good service, to come twice on the Lord his day to the Church, and think it a sufficient discharge for them, seeing the Prophet protesteth, that he came seven times a day to praise God: that is, Often he resorted to this sacrifice: for this phrase of speech is usual in the word to set down a certain number to express an uncertain thing. These remember not the often frequenting of private prayer, thanksgiving, conference, admonition, preparation, visiting of the sick, alms giving, which be duties of love, annexed with the former public duties of religion, and as well to be used in the Lord's day as the other. If this than be not to be done on the Sabbath day, when should we do it? True it is, that with the good servants of God David and Daniel, we take up every day at morning, noontide and evening to praise the Lord, but especially we must remember to speak of these wonderful works of the Lord in the Sabbath: as that 92 Psalm, which is a Psalm of the Sabbath, doth teach us. Thus see, how the Sabbath should wholly from morning to night be spent in these exercises, and therefore is it set apart from all other days, because that worship of God which we do but in part on other days, may now wholly be spent on the Lord. We see in time of Popery, how holy men would be at their solemn feasts, as at Christ his tide, Easter, Candlemas as they call it, Holy thursday and Al-saints day. Were they so superstitious in ill, and shall we be cold in good things? were they so fervent in idolatry? and shall we be so zealeles in the Lord his days, wherein we have all things? doth not this day teach us the benefits of Christ's birth, the profit of his Passion, the fruit of his Resurrection, the glory of his Ascension, the joy of the coming of the holy Ghost? doth it not teach us, how in this world, we may praise God with his Angels, and how hereafter we shall be occupied in heaven? Wherefore let us pray often in that day, let us examine our hearts what sins we have done, what benefits we have received; let us prepare ourselves before the congregation is gathered, when they are assembled let us so pray and hear, that after the departure we may examine our hearing by meditating, applying, and conferring the prayers by the effects of them. Thus in private and public exercises in matters of religion and practices of love, we are to spend the whole Sabbath. Alas, how far are they now from praising God, now seven times in the day, who pass it over in pleasures, and so end it in their own delights? who no marvel must needs slip in common life, who fall so deeply into God his course. Do I praise thee? By naming one part of the exercise of God his worship, he comprehendeth many: for it is not like that he contented himself with praising of God; but that he also prayed, heard, meditated, and conferred of the word, and setting down by name that, whereunto we are most unapt, and most hardly drawn; he includeth those things, which more willingly, and easily we are brought unto. If any have occasion seven times and often to praise the Lord; it is our age, who from the abundance of God his blessings, should not only have our hearts enlarged: but also from our abundance of the heart, our mouths with praises should be filled. Because of thy righteous judgements: This is not the only thing in the word; but there are promises and threatenings: but the judgements of God comprehend all, in that they are seen as we have showed, in fulfilling his promises, and executing his threatenings. True it is, we must praise him for the creation of the world, for his loving promises made unto us: but we can never see truly the erration, until we observe his providence, neither can we effectually praise him for his promises, until we diligently observe his judgements. For than we truly praise God for his promises and threatenings, when we praise him for his executing of them. This therefore requireth an experimental faith, and therefore we shall see in all the Psalms of Moses, Deborah, Ezechiah, David, and Esay, that it was usual to them then to make them, when either they had received some notable deliverance, or their enemies had some notable overthrow, or the Church obtained some special benefit: As after the deliverance by the read sea, after they had safely passed through the wilderness, and had put to flight the army of the al●●●●s. ●●● what else doth the History, which is 〈…〉▪ of things p●●t, ●●ach us; but to praise God by ●●eing God to be such ● 〈…〉 he is in his p●●●is●s? Look what the law generally speaketh of, 〈◊〉 concerning these 〈…〉 to be done, or l●f undone; either of p●●●●es or 〈…〉 of the Prophets, the things done which were compounded▪ 〈…〉 to them, which did according to Gods 〈…〉, the 〈…〉 forbidden, or else the threatenings executed on them which did ●o 〈…〉 mandement This we shall see wonderfully to increase our faith if we 〈…〉 of the Prophets with the time of the law. If we compare our 〈…〉 our Saviour Christ, Matth 24. 24. that there 〈…〉 Christ's▪ & 〈…〉 to fear, that they which would not learn of the truth▪ shall learn of 〈…〉. We may call to mind, how many earnest professors in king Edward 〈…〉 papists in Queen Mary's days, and how many heretofore christians ●● Queen Mary's days, are now become zealelesse worldlings, and they that were ●●en 〈◊〉, ●●●●●t height they are grown, and we shall see sufficient matter to praise God his righteous judgements. Again if we consider the great mercy of God, 〈…〉 our country men, who were in banishment, we shall have great cause to be thankful. Vers. 165 They that ●●●e thy law shall have a gre●t p●●●●●ritie: or rather, shall have no m●●●●r of offence, or occasion of stumbling, and they shall have no hurt. TH●se in se●se agree with that which the man of God s●i●l, Port 65. I 〈…〉 liberty for I seek thy 〈◊〉. In which places the Prophet showeth, 〈◊〉 they 〈◊〉 ●●aue peace in mind▪ and shall walk at liberty, & not be entangled, they 〈◊〉 ●●ue no manner of offence, neither shall any stumbling blocks be l●●● in their ways, which carefully seek to obey the will of God. This is the benefit of them, that know & receive the word in love, that they shall escape dangers, doubts, in straits and plagues: so that in all th●se they shall find happy issues, and wholesome out g●●e in what straits or troubles they a●● 〈◊〉. They then ●●t walk in this knowledge and love of God his law▪ shall ●●u● this grace▪ and no man shall be able to take it from them: seeing than it is 〈◊〉 in vs●l, to be careful of nothing more than to be directed in our plagues, ●et most of us fa●l● in ●●● 〈◊〉 to ●●●●, by following too much their own devices, and not the prescript rule of the wor●. Here 〈◊〉 is described the happy estate of God his children, that by faith and love shall 〈…〉▪ and continually have the blessing of God, watching over them in all 〈◊〉 ●o●●gs, & whatsoever tumult come on them, yet they shall possess their souls in patience▪ and not be plunged and overwhelmed in these miseries as other men are. O most sin●ul●r commendation of the word in working such peace, in promising such success, in our affairs, and in delivering us from all ill things? That love thy ●●●. We see here is required that faith which worketh by love: for many The true faith worketh by love will say that they believe who bewray their want of faith, by want of love▪ It is then, that saith which worketh by love, that maketh us so to delight in the law of the Lord. here-hence cometh so much disquietness, and so many cross blows in our attempts▪ because our faith is so small, & our love to the word ●o little. When we sh●l 〈◊〉 than the destruction of our minds, so many ditches, hedges, walls, g●ins & snares, we must consider the chief cause, to be our want of love to the word, not that it always so appeareth ●● flesh and blood, but that to faith it is apparent, which learneth out of the word, john 17 In the world john. 17. ●●●● shall have troubl●●▪ but ●● me they shall have p●ace: as if our Saviour should have said: howsoever fl●sh and blood think▪ & others judge over us, heaven and earth shall pass; but his pro 〈…〉 le. Ye shall have peace in trouble: for God that hath ●●oken it is no more liberal in promising, than faithful in performing▪ if then we have trou●les, it is for want of faith & love of the word. And as here is a plentiful comfort for them who love the word: so is there a fearful threatening to the wicked, which the Prophet Esay in his 47 & 48. chapters speaketh: there is no peace saith the Lord) unto the wicked, but the wicked are like the raging sea that cannot rest, whose waters cast up mire and dirt. In which place after the Prophet had promised this good success to God his people, he addeth, that the wicked shall not be partakers of it. For as the Sea hoisteth up, and is stirred more vehemently with the tempest and wind, and being once moved, one wave fighteth with another: so that in that continual conflict, much froth and filthy scum is cast and spewed out: so, so soon as any tempest of temptation hath stirred up a wicked man's mind, and one temptation beginneth to fight with another, many foaming and corrupt affections are spewed out which disturb the peace of the mind and offend all the beholders. God his children seeing those troubles to help them, which hurt the world, find only the truth of this doctrine, howsoever in time of prosperity the wicked would seem to be in as great quietness as the other. But as the deep sea in a calm day seemeth to be as still as other waters, until by the tempest of winds the raging of the one make a plain difference from the other: so the wicked do seem to have as great peace as the godly, whilst no trouble bloweth upon them: but so soon as the storm of temptation ariseth, than the hellish waves of their fearful torments yield a manifest distinction between their rage and the estate of the godly. The very Heathen had a taste of these unquiet brunts & anguishes of spirit, which they termed Furies, which toss a man's conscience with such continual accusations, as neither Furies. eating nor drinking, nor sleeping nor waking, nor speaking, nor keeping silence they can find any quiet. Neither is there any greater plague than this, as testifieth the Wiseman in the book of the Proverbs: Give me any plague, saving the plague of the heart, etc. No marvel: for when our reason and appetite fight one with another, and there is an hurly burly within us, we shall find nothing to be more precious than the peace of conscience, which so commendeth us to God, that we shall find in trouble peace, in banishment our country, in imprisonment liberty, in death life. What madness then is it to put this peace from us, and to hale towards us as with cart ropes these direful plagues of the spirit, which so torment us in this life, & without repentance in death will bring us to hell. If then by the grace of God his spirit, we would oft set before us some serious meditation of death, and think earnestly of our departure from hence, even as our deliverance out of the flesh were then at hand, doubtless we should find by that an approved trial of the image of that estate which we should have, if death indeed were present. And if in the quietness of our minds on our beds at midnight, we would without hypocrisy present ourselves before God his judgement seat, as if Christ in that instance did appear in the clouds, we would redeem this benefit and peace of conscience with all the goods in the world. Wherefore as the Prophet exhorteth us, it is good thus to examine ourselves, and not to tarry the trial of our hearts, until affliction cometh upon us, but in the calm of our minds to use this practice in trembling. Let us pray then that this may still sound in our ears, that unto them that love God, all things shall turn to the best, as we may see josh. 1. Psalm. 1. Rom. 8. And as to them that love, all things counted ill, do turn to the best: so to the wicked all things that are counted good do turn to the worst: so that when a man's conscience doth boil with fin, all his pleasures, profits and glory will the further feed on him to his grief, and awake the more the troubles of his mind. chose, the godly in the death of Christ shall have all their troubles so sanctified, that reason would wonder to see their happy issues out of so fearful dangers. Yet we see God his promise will bring it to pass. Well, we see how this verse followeth of experience the verse going before, as if the Prophet had said: I see, O Lord, that they that love the law have good success, and whatsoever befalleth to flesh and blood most contrary, it is turned to their salvation: chose in them that fear thee not, I observe thus much, how they are plagued here and there, and how in their chief felicity they are subject to thy curse. For as for them that are delighted with thy law, if they be rich, they swell not; if they abound, they are not puffed up; if they prosper in name, body and goods, they are not proud, but use this world as though they used it not: if thou callest them to a contrary estate, they are thankful; and if they want, or fall into sickness, or infamy, they fret not, they despair not; they are not so appalled in their spirits, but still they believe on thee, they call on thee, they glorify thee, even until their deaths. We shall not only see the truth of this in the patriarchs and Prophets, and Apostles, and in the Primitive Church, but also in the Saints of God of late memory in King Edward his days, who used their time as though they used it not, when affliction came, they neither feared, nor forswore themselves, but quietly suffered imprisonment, banishment, torment and martyrdom, as the dear children of God. We may call now to mind how the blessed man David behaved himself in all his miseries, and how Saul plunged himself in disobedience, who thinking in time of God his judgement to follow his own wi●, fell from sin to sin, until he fell into a fury, when he began to ask counsel of the devil, and afterward by the justice of God had a miserable death. The like we may see in the Egyptians, Babylonians, Chaldeans and Israelites, when they forsook the Lord. In comparing these things together, we shall mark the works of God, and how they that love not the truth in love, are plagued of the Lord with anguish, distractions, and terrors of mind, some ending their lives in treasons, some in profaneness, some in heresies, some in shame, and some otherwise. They that love thy law, etc. Rom. 8. 28▪ We know that all things work together for the best unto them that love God, etc. This is a thing worthy of observation, that he saith, Th●y that love thy law. For it is an easy matter to say, that we love God, as Heretics, Atheists, and the Family of love will brag, but they love not with the man of God the word, which is the true and only touch stone to t●ie us, whether we love God or no. Wherefore the Apostle john saith▪ 1 joh. 5 3 This is the love of God if we keep his commandments. This than must be remembered, whatsoever love we pretend to God, we must bear it to his word; and look how little our love is to the word, so little in truth is our love to God. And this is that which discerneth the fervent love of the godly, from the cold love of the wicked. Wherefore as the Prophet saith, Psalm. 16. 5. The Lord is the portion of mine inheritance: so he saith Psal 119. 111. Thy test montes have I taken as mine heritage for ever. We must think then that this doctrine standeth in need of our meditation and prayer, to try ourselves, if we f●●re the Lord, how we fear his threatenings; if we love the Lord, how we are affected to his promises, and to that which he commandeth. So shall we see that the godly have the Angels of God continually waiting on them, lest they should hurt their foot against a stone; and though they have many troubles, yet they take no offence at them. If we diligently consider how David prospered, whilst he continued in the love of God, what distress in his affairs disquietness of mind, straits in his kingdom▪ & punishments in his children be felt, when he began to love carnally, we shall have a sufficient truth of this doctrine. And for our example we have seen, how they that loved God, either died well, as they lived well; or else by their martyrdom glorified God, and edified others, who never sought great things in prosperity, nor were impatient in adversity. If we fear with Baruch, jere. 45. the woeful troubles at hand, we are unfit to purchase glory to the Lord: but if we be of jeremiah his mind, as considering how God hath always assisted his, and that if we bear the cross patiently with his children, who were justified, sanctified and blessed, we also shall be justified, sanctified, and blessed, and shall have our faith strengthened, whereby we may the better glorify him. For as the curse causeless shall fly away, and do no harm: so heaven and earth shall pass, but not one word of the Lord shall fail. Vers. 166 Lord, I have trusted in thy salvation, and have done thy testimonies. HEre the man of God particularly applieth that to himself, which generally before he had spoken: whose meaning is thus much: I have seen that they that labour to keep a good conscience, shall have peace: therefore I labour to keep a good conscience, in hope that the same will come to me. Now let us first carry away the lesson, namely, to apply that particularly to ourselves, Application. which we hear, read, or received of others generally. And as he seeing the peace of the godly generally, laboured to feel the same in himself particularly: even so we are not to satisfy ourselves with the general threatenings of the law, and promises of the Gospel, but to make them several and particular to ourselves. We see whatsoever the law teacheth generally; the prophecies inculcate particularly, whether it be in threatenings or promises, in things commanded or forbidden. Wherefore let every man desire of God that he may be a Prophet to himself, by laying the line of the word to his own conscience, in this or such like manner: This thing the Lord commanded, therefore I must do it, for he commandeth me; this thing the word forbiddeth, therefore I must avoid it, for it is forbidden me: this the Lord threateneth to such a sinner, if I lie in that sin, I am to fear it: this the Gospel promiseth to them that repent; then I hope upon repentance to feel the comfort of it. For this is the true use of hearing, when by this mean we are either comforted and encouraged to do well, or terrified and dismayed to do ill. The words in their original tongue signify thus much: I have waited for thy salvation. Wherein is commended unto us a special effect of faith, which must be seen in waiting Waiting an effect of faith Asound faith breedeth a good conscience. for that which is promised. The first general truth that we must here take profit by, is, that if we will keep a good conscience, we must have a sound faith, which breedeth a good conscience, and without which it is impossible to please God. If we then will do good things, we must believe in God, as the author of all goodness, wisdom, and eternity, and that he hath made a sweet covenant with us, and believing this to be true, we must labour to keep his commandments. For without this faith, we do good or avoid ill, either for hope of reward, or for fear of ill: so that our obedience is violent, constrained, and not free. He believed not only, but also looked patiently for those promises, which is here showed by waiting. For many say, they love the word who do not in truth believe it; or if they believe it, as they will say, they do not patiently wait for it, and many think they fear God, who worship rather an Idol, and stay not themselves on God his promises. Many so persuade themselves to have faith, who will make haste that God should presently help: which if it come not, they withdraw themselves, & seek means to serve themselves. These declare themselves not to have this waiting faith. Faith (saith the holy Ghost, Heb. 11. 1.) is the ground of things which are hoped for, and the evidence of things which are not seen. So that it is a thing which bringeth us to the hope of that, which afterward we shall possess. As he that believeth shall live by faith: so he that waiteth not on the Lord, hath no true faith, because he will not tarry for the Lords appointed time, but will provide for himself. The Prophet saith, Esay. 30. 18. Blessed are all they that wait for the Lord. And Habac. 2. 3. Though the vision tarry, (saith the Lord) w●ite: for it shall surely come and not stay. Again, it is said Psal. 147. 11. The Lord delighteth in them that fear him, and attend upon his mercy. A doctrine worthy to be written with the Diamond of God his Spirit in our hearts. This then is one of the chiefest effects of faith, when we wait on the Lord's leisure, and make a distinction of the time of making and accomplishing Gods promises unto us. For between the one and the other, God sendeth often cross things in the way to try us, whether we will wait or no. Indeed at the first, whilst our faith is but tender, it pleaseth him to feed us as it were with pap, and to perform his promises plentifully unto us: but when we are grown to some strength, he will not still deal with us as with children, but will often prove us by suspending for a while his promises. If we consider how Abraham waited ten years, until the promise was accomplished, and how jacob stayed himself one and twenty years, until he also obtained: and if we call to mind how long the Lord proved joseph, after he had dreamt, and how he tried David with many troubles, and yet notwithstanding after so many temptations and dangers they believed, we shall see approved witnesses of this true effectual faith. And as it is the nature of Incredulity hasty. true faith to wait; so it is the nature of incredulity to be hasty, so that if we have not things presently to help us, we cannot be merry, we must make some shifts to help ourselves. For how common a fruit of our unbelief is it, that we so often have in our troubles, and bring forth of the rotten stock of our corrupt nature, when help is a little deferred, to say, I have prayed, I have asked counsel of Physicians, I have used all the means I can, I have stayed thus long, I may wait indeed until my heart break, I have made hue and cry, I can find no release, I am never the better, I must needs go seek out, I must ask counsel abroad, I must needs go to some wiseman, I think now the Lord would have me to use some means for my relief. Thus Satan, after our Saviour Christ had long fasted, thinking that after so long waiting, his temptation should come in some good season moved our Saviour Christ to seek out, and to make some shift to help himself, and as he was the Son of God, so he might the better and more easily provide for himself. Thus we see the man of God speaketh not only of a small faith, but of a patient faith, A patient faith. Impatience. and the cause of impatiency is want of faith. Of this faith speaketh the Prophet Esai. 28 16. Behold, I will lay in Zion a stone, a tried stone, a precious corner stone, a sure foundation. He that believeth shall not make haste, to wit, to byways and indirect means, as casting off his hope of God his promises. Of the contrary the want of faith speaketh our Saviour Christ, Luke 18. 8. When the Son of man cometh, shall he find faith on the earth? Likewise Heb. 10. when the Apostle had said, The just shall live by faith, If any withdraw himself, (his mind is not upright in him) my soul shall have no pleasure in him. Again, Habac. 2. when the Lord had commanded the Prophet to wait, he saith, He that lifteth up himself, his mind is not upright in him, that is, he hath a troubled mind, and unquiet spirit. Wherefore let us attend upon that exhortation of the Apostle, jam. 5. 11. Ye have heard of the patience of job, & have known what end the Lord made: As if he should say, ye are not ignorant of that my error of patience, who, when the Lord suspended his judgements, still waited for the accomplishments of his promises. Whosoever then thinketh himself to have faith, and by patience cannot wait for the Lord his leisure, and due time of help, but withdraweth himself, and maketh haste to other means, and not staying himself on God his word and promises, but hasteneth, and cannot be quiet in his mind, until presently he have gotten some help, he is as yet an unbeliever. And I have done thy Commandments. Even as without faith it is impossible to please God, so is it impossible truly to trust in God his salvation, unless we labour by faith to True faith not without good works. serve him in love, and to please him with good works. Wherefore as the Apostle hath taken up the truth of this rule, so he showeth Heb. 11. how all the Fathers by their faith did travel in good works: By faith (saith he) Abel offered unto God, a greater sacrifice than Cain; by faith was Enoch taken away; by faith Noah prepared the Ark; by faith Abraham obeyed God; through faith Sarah received strength to conceive, etc. A contrary argument to that which we have in our times, where our faith and profession is so barren of good works. True it is, that when we will glory before God, all boasting in good works is shut out, in that, if he entereth into judgement with the best of our actions, he shall find them polluted with many imperfections, so that we can by no means stand before him, but in faith: but, jam. 2. 20. Wilt thou understand, O thou vain man, that the faith which is without works, is dead? was not Abraham our father justified through works? To justify diversly taken. etc. where we must note the divers significations of the word (justify) if we will show these two propositions to be true, and how they may be reconciled, we are justified by faith, we are justified by works. For as God sanctifieth us, when he maketh us partakers of his holiness; and we sanctify him, when we show him to be holy: so God is said to justify us, when we are approved just before God; and we justify God, when we testify that he is just. In like manner faith justifieth us, in that it acquitteth us before God from our sins for Christ his sake, in whom we believe: works justify us, in as much as they witness to us, and to men, that we are justified by faith before God, whereof our sanctification is a pledge. So that we mean nothing else, when we say, we are justified by works, than if we should How we are justified by works. say, We declare and make known, that we are justified by these works. For when every good work is of the spirit of God, and the spirit of God is given to none, but to the children of God; when we fail in doing many things, whereunto we are by God's spirit moved; and in those things which we do, we corrupt those motions, so that our best actions stand in need of faith, to have them purged in Christ his perfect obedience: it is manifest, that our works only give a testimony to ourselves, and others, that we are justified. If then we have true faith, it must work by love, that as faith doth acquit us from sin before God; so good works may give evidence thereof before men. When then we are carried away with dullness in good things, and with deadness in well-doing, we are to try our hearts, if we want, God is not pleased with us, if we have saith without works, we deceive ourselves. The meaning then of the man of God in this place, is thus much: Because I know, that they have happy success, that love thee and obey thy word; this moveth me to keep a good conscience. So we have learned thus much, that it is but folly to boast of faith without Simile. good works. For as we judge a man to be alive, so long as we perceive his vital spirits, his animal powers, and natural operations to exercise themselves, and think that he is not dead, whilst the faculties of the mind are exercised in the senses, members & powers of the body; but notwithstanding that life itself is a thing most secret, yet by a man's seeing, hearing, tasting, touching, going and working we discern the same; even so, so long as we perceive the fruits of God his spirit, and new birth, and the effects of grace, and fruits of sanctification in the soul, we think him not spiritually dead, in whom these things are: And notwithstanding saith, which is the life of God's children, be a most secret thing; yet when we can open our eyes, to see the wonderful word of God to his praise, and shut them from seeing vanities; when our ears are open to the works of God, and closed, and dull to hear worldly vanities; when our mouths can speak of God's judgements, and are dumb in leasings: we may judge by these and the like effects, that there is the life of Christ in us. And herewithal we must observe, as these natural workings are not the cause of life, but that rather insomuch as we live, these things do exercise themselves in us: even so the good works are no cause why we are good or live by faith, but because by faith in Christ we are accounted good and just before the Lord, therefore we are good. For as the tree hath not his goodness of the fruits, but the fruits have their goodness, because Simile. first the tree was good, so we cannot be said to be good in respect of our works, but our works are good in respect of us justified before by faith. And although the sap, life and Simile. nourishment of the tree, be a thing most secret and hidden from common sense; yet by the leaves, buds, greene's and fruits thereof we draw knowledge of the life in it: so though our life which is hidden in Christ, be hidden from flesh and blood, yet by the holy practices of good works, we easily discern the same. Now for want of this, we may see the great judgement of God in suffering the Papists, heretics, & family of love to spoil us of this peace of conscience, by teaching their false opinions of justification by works. Which thing seeing they hold the rather, with seeing the cold profession of worldly Protestants, it must needs humble us. For thus reason they, that are unstable in the truth, Surely their profession is not according to the truth, it is so barren of good works, and they maintain not the true doctrine, whose lives are so contrary to their professions. Woe be to them, by whom these offences do justly come, and woe be to them that take such offences, and that shut wilfully their eyes, and will not see the truth. Howbeit we are to profit hereby, and to travel in a greater care of good works, whereby we may stop these blasphemous mouths of the adversaries. Vers. 167. My soul hath kept thy testimonies: for I love them exceedingly. HEre he confirmeth the same doctrine which he used before, for in saying my soul hath kept thy testimonies, is all one as if he should have said, I have looked (or waited) on thy salvation. For as we often observed, the man of God meaneth the covenant which engendereth faith, as the records and testimonials of God's favour towards us. So that the effect of these words is thus much: I have an entire care in sincerity of faith, to increase the blessed witnesses of thy love toward me. It is an usual phrase among the Hebrues, when they would express their vehement affection to any thing to say, My soul: as Psal. 103. 1. and 104. 1. My soul praise thou the Lord, and Luk. 1. My soul doth magnify the Lord. So that here the Prophet doth not only outwardly commend the law, but saith, that he hath sworn and will perform the keeping of God his testimonies▪ With the heart, saith the Apostle, we believe, showing that the heart is the proper place of faith, and not the brain, and that we must as well be touched in affection, as in outward bettering of our judgement. They must be vehement passions of the mind wherewith we must let the testimonies of God sink down into the depth of our hearts. Wherefore we are here to learn that our over profession of the Gospel will not acquit us before God his judgement seat. For I love them exceedingly: that is, They are not of small value with me, I love them entirely, because they are things most precious unto me. This is the high dignity & estimation which we owe and should perform to the sweet testimonies of our salvation. Wherefore our Saviour Christ saith: the kingdom of heaven is like unto a treasure which is hidden, which when a man findeth, for joy he selleth all that he hath, to purchase that. Thus we see the man of God having made mention of faith, maketh mention also of love, teaching us, that true faith worketh by love. Also he showeth us, that the cause why the comfortable promises of the Gospel so soon slip from us, and our comforts are so momentany, and griefs so sore charge us and overwhelm us, is, even because we have laid up these promises rather in the brain, than in the heart. This is too short, cold and small a love for the profession of the Gospel, and bewrayeth the want of faith; & the want of faith declareth a want of love. For if we know aright, what an inestimable treasure the promises of God were, in that in them we have the assurance of all our sins pardoned, of God his providence watching over us, his Angels ministering to us, his creatures waiting on us, that we shall be companions not only with his Saints and Angels, but heirs and fellow heirs with Christ, and that after this life a happy crown of glory is laid up for us, we should more highly esteem of them, than we do, and more heartily love them. For what maketh worldlings so to love gold, but that they think it the most precious metal? what causeth ambitious men so to set by preferment, but that they think it the best thing for them? what causeth the man so to love or like his wife, or the woman her husband, but that they are persuaded, that none in the world were fitter each for other? When our Saviour Christ would have Peter to be careful in overseeing his flock, he useth this trial, lovest thou me Peter? And the Apostle said, how through love he was enforced to preach Christ to the Church. This then must not be faint and feeble love, but a straightened and laboursome affection, which is still occupied in adorning the thing loved, and cannot satisfy itself in thinking of it, and in speaking of it, and in doing it, so that the greatness of the persuasion draweth out the greatness of the affection. It is then a drowsy dream which some hold for a settled opinion, who think that love goeth before faith, when the very heathen saw by the light of nature, that a man could not love, that which he knew not. And we know that faith is a knowledge with a full persuasion; so that if we love the word exceedingly, we are persuaded by an exceeding faith of the word which we love, and this faith showing itself in love, is fruitful in good works. Look in what measure we are persuaded of the goodness of the thing, in that measure we love it. Vers. 168. I have kept thy precepts and thy testimonies: for all my ways are before thee. WE have heard the man of God speaking of his faith and love, whereunto now he joineth his fear, which moved him to keep both the testimonies of the Lord and his precepts. So that if we will grow to this measure of obedience, we must first labour for faith to believe, faith must work by love, & love breed in us a reverent fear of God his majesty, which fear must engender in us a care to please God, and a grief to displease him: so that we may thus show the prophet his meaning. Lord, I set all my doings open in thy sight, wherefore I am careful to do any thing which thou commandest, and afraid to do any thing thou forbiddest. So that we learn for our instruction, that as the very motions of his heart were laid open before the Lord, whereby he was armed with this care and fear; so if we will be beautified with the like affections we must use the like means. True it is that God seeth all men's ways, and gageth the hearts of all, as well of the wicked, as of his children, howbeit all believe not, all see not this in themselves▪ The wicked may confess it so to be in outward things, but doubtless they are not in truth persuaded that God doth see their hearts. For if they were, how dared they do that in the sight of God and his Angels▪ which they dare not do in the sight of the daylight and of a little child? Bu● let them cover their sins in the depth of their hearts, let them hide them with darkness, surely the Lord will keep them in a register, and in time will lay all their sins before them, that all the world may know how they have buried the long suffering of the Lord in the hollow graves of their hypocrisy. Wherefore every man, that will show himself thus to be persuaded of God's all-seeing presence, must show it by an earnest care of obedience, and a reverent fear of disobedience, whereof the one, that is the fear of disobedience is showed in the first verse of this octonary, the other is showed in the last. Shall we then assure ourselves, that we be persuaded indeed that God doth behold us, let us search our hearts whether we have these or the like affections. For dare a subject in the presence of his prince commit any thing against the laws for fear of a check, or rather will he not be careful in the eyes of his sovereign to do all things to his liking and contentation? Dare a good child in the presence of his father willingly break his commandment for fear of controlment, or will he not rather endeavour to be very dutiful for hope of commendation? Then doubtless without this care and fear we receive our souls with this drowsy dream and vain persuasion of Gods beholding us. Wherefore how dare ●h● heretics, papists and family of love, persuade themselves to walk before the Lord, seeing they have not submitted themselves to his word, which is the only instrument that maketh naked the conscience of man, as it is Heb. 4. 12. The word of God is lively and 〈◊〉 operation, etc. and it is added in the verse following; Neither is there any creature▪ which is not manifest in his sight: but all things are naked and open unto his eyes. So that they wh●●● are not truly instructed in the word, cannot truly have their sins laid naked▪ and they which have not their sins laid open, cannot in the fear of God forsal●e their corruptions. Wherefore in like manner all ignorant persons may persuade themselves, that they please God and walk before him in care and fear, but they do but deceive their own souls. But if we can truly say this, with pure trial of it in our hearts, it is most certain, it will serve in stead of an hundredth rules beside for the right direction and holy government of our lives. In that the man of God saith, that he kept both the precepts and the testimonies, he giveth us to understand, that if we will in truth be persuaded that God seeth us in all things▪ we must believe his testimonies, and observe his statutes because we can neither believe aright, unless our faith worketh by love, neither be our works acceptable, but as they be the fruits of faith. There is indeed a fear without this faith, but it is a servile and slavish, far differing from that childish and filial fear which is here understood. For as a servant may obey and do his outward task rather for fear of stripes of his master, if he should not do it, then for any pure love; and the child is in all things obedient, not so much that he is afraid of the rod, as he is loath to have the least displeasure of his loving father: so we may use the outward obedience in a carnal fear, trembling at the severe threatenings of God, as of a judge, but without this, we shall lose the care to please him, as loath to be deprived of his fatherly countenance and affection towards us. So that without this faith we are in danger to walk either in secret pride, or else in slavish fear. But faith maketh us come liberally and cheerfully ●o obedience, when we shall see, that he will not deal roughly with us, as judging us according to our deserts, but as bearing with our infirmities, and sparing us as a merciful father. Neither, as dare I affirm, did ever any truly obey God, which in some measure had not this fear of God before his eyes, where by they feared him as a God, and loved him as a father. God's children dare not dally with their most privy thoughts, for they know that God seeth in darkness as well as in delight: he is the God of the night as of the day, & to him they are both as one; he beholdeth their thoughts a far off, and there is no word in their tongue: which he knoweth not: they know he is privy to their down lyings, and uprisings; to their goings out, and their comings in; neither can they in any place, high or low, far or near, early or late fly from his all-seeing presence. If they do ill, they tarry not long to seek reconcilement, because they know that his judgements are according to truth: if they do well, they are not proud of it. This worketh in them a wonderful boldness in God's causes, and bringeth them to fear, when their cause is not good. Again, it breedeth patience in trouble, profit in slanders, meekness, when the world contemneth them, seen in secret sins, knowing that when the world hath passed in judgement on them▪ there ●●●ll judgement in greater truth be given of them by Christ. And again, though they escape the judgements of man; yet they shall not escape the judgements of God. But as the Lord throweth the wicked with their hypocrisies to hell: So he will humble and punish his children with sore corrections. So that this is the way of them that walk before the Lord, they know in time the Lord will reward, and make known their secret godliness, and in time punish and make known their secret sins. If it come to pass that God's children forget themselves sometimes to be in their Father's presence, as earthly children rejoice sometimes to be from their Fathers, that they might play the more: nevertheless after they come to be ashamed and grieved, when they consider that all that time their Father espied & marked them: and though they did forget that their Father saw them, being carried away with some strong lust, the best they know is to return in time. For than they begin to reason on this manner: Oh what a wretch was I, to do this in the eyes of my God, and in the presence of my Father: so that as we see this consideration of God's presence bringeth grief for sins present; so it maketh after the examinations of ourselves ashamed of sins past. We heard before how it also worketh patience in us, when our good causes, have not good success, because we remember that Psalm: 34. The eyes of the Lord art over the just, and his ears are open to their prayers: Whereupon we recover ourselves, with this and such like meditations: Well I am misdeemed, I am suspected, I see I am ill thought of, I know in the end, that the Lord seeing my cause to be good, & to be used with a good heart, will defend me; and he seeing their cause to be ill, and how they maintain it with an ill heart, will in time give them the overthrow: and I holding a general good thing, though in particulars I fail, yet mercy being with the Lord, that he might be feared, know that he will look upon me. And as God his children are afraid of their secret corruptions: so in their troubles they dare appear to the Lord, who seeth all things. We further are here to learn, if we look on the law, and on the gospel, without any consideration of the presence of GOD, it will work in us a mercenary fear, and will breed a care to do well in hope of commodity, and a fear to displease for fear of punishment. True it is, as we be carnal, we need such second helps of promises and threatenings: yet we must know that to be true faith in the promises of GOD, which is mixed with faith in his threatenings; and that is true fear of his threatenings, which is tempered with fear of his mercies. For thus we shall walk in a fear of his Majesty, as he is a God, and in fear of losing his fatherly mercy & countenance as he is our Father; and so shall we not commit gross sins, for fear of his judgements, nor fear too much when we commit secret sins, because we know him to be merciful, in that he will not soothe nor cocker us in any sin, as wanton mothers do their children, nor always be checking & taunting us as a severe and austere father, to dull us for our secret sins. PORTION 22. TAV. Vers. 169. Let my complaint come before thee, O Lord, and give me understanding according unto thy Word. THe argument of that which hath been before, is still continued, which was briefly contained in these two things, either that he prayed for a clearer understanding of God's word, or else that with his good understanding he might have a more godly life. So that the brief sum of this octonary is, that he first prayeth for the true direction of himself in his judgement; then for the true fruit of his knowledge in his life. For in the four former verses he prayeth for soundness of judgement, & in the four latter, that the issues of God's promises might appear in a godly life. In the two first verses he prayeth for understanding; in the two next, he promiseth to be thankful. In the first verse, he desireth to be truly directed in the word; in the second to be rid from all straits & hindrances of his knowledge. In the first part of the first verse, he asketh not his suit simply, but earnestly, as with complaint. What meaneth this, that he should pursue his old arguments it seemeth that either he was very blockish in understanding, who still prayed for his direction in judgement, and that we are very quick in the knowledge of the word, who use so sew prayers; or that we are very blockish in seeing our wants, and he quicksighted in his own corruptions. For it must needs be confessed, if the man of God could not without using of so many means, attain to the pure understanding of God's word, and we persuade ourselves that we with fewer means can attain unto it, that there was either a marvelous dullness in him, and there is some wonderful freshness in us; or else, that he saw much, what an hard matter it is, either to come to, or continue in the true knowledge of the law, which we see not. But seeing it is manifest, that he was a man of God, & as a Prophet governed by the spirit of God, and yet so reverently and carefully used all the means, than we are in a blockish blindness, and senseless deadness, who having in no measure the like graces, in no degree use the like means: And that as on him was Gods great blessing: so unto us is due the resting of his deserved curse. It is a manifest token that he had a marvelous sight and feeling of his wants, in that he so often reneweth his request to be taught, and as may evidently appear, by his doubling of his prayer, at the least in every portion. For to take some short view of all the portions going before, we shall see port. 1. 5. he saith. Oh that my ways were directed to keep thy statutes. Port. 2. 4. Blessed art thou, o Lord, teach me thy statutes. 3. 2. Open mine eyes, that I may see the wonders of thy law: I am a stranger upon earth, hide not thy commandments from me. 4. 3. Make me to understand the way of thy truth, and I will meditate in thy wondrous works: take from me the way of lying, and grant me graciously thy law. 5. 1. Teach me the way of thy statutes, and I shall keep it unto the end: give me understanding, and I shall keep thy law, yea I will keep it with mine whole heart: direct me in the paths of thy commandments. 8. 8 The earth o Lord is full of thy mercy, teach me thy statutes. 9 2. Teach me good judgement and knowledge, for I have believed thy commandments: thou art good and gracious, teach me thy statutes. 10. 1. Thine hands have made me, and fashioned me, give me understanding therefore, that I may learn thy commandments. 11. 8. Quicken me according to thy loving kindness, so shall I keep thy testimonies of thy mouth. In the 15. portion, he showeth the fruits and effects of the word. Port. 14. 1. he showeth that it was a lantern to his feet, and a light to his paths. 15. 4. Establish me according to thy promise, that I may live. 16 5. I am thy servant, grant me therefore understanding, that I may know thy testimonies. 17. 5. Direct my steps in thy word, etc. Show the light of thy countenance upon thy servant, & teach me thy statutes. 18. 8. The righteousness of thy testimonies is everlasting, grant me understanding, & I shall live▪ 19 5. Hear my voice according to thy loving kindness: O Lord quicken me according to thy judgements. 20. 7. Quicken me according to thy judgements. 7. Quicken me according to thy loving kindness, and here he saith, Lord I make my pitiful moan unto thee for this knowledge. Was he not now, shall we think thoroughly persuaded, that the word of God is a treasure, seeing he would meditate of it, run after it, seek early and late, pray for it, and practise it continually? this must make us ashamed of our cold love unto it. Well, we see here that the man of God doth not overly, or lightly ask this heavenly knowledge, hypocrites may stretch out their throats, and yell with their voices as loud as he: but the man of God in the bitterness of his spirit complaineth to God of his wants, and from the abundance of the heart prayeth thus to the Lord. And besides his much and continually praying, we see his other exercises in meditating, at morning and evening, his praising God seven times a day, his teaching and conferring with others. Wherefore we must needs see and confess, that either he was very vile, and we very holy: or he most holy, and we very vile. Shall we hope to attain this without using the like means? Did not he attain to Knowledge without so many means, and shall we attain to it with using of no means? Shall we think the Lord will be more partial with us, than he was with his beloved Prophet? Did not the man of God obtain without ask often, and shall we obtain without ask at all? Shall he cry and call, pray and complain, watch, and wake to get understanding, and shall we slug and do nothing? Or did it more appertain to him to do these things; or do they less concern us, seeing he did them for our instruction? The holy Ghost hath for no other end blessed the commendation of so good men to us, then for a type of godliness, which we must follow, and whereby he vouchsafeth as it were to open heaven gates for us, and to give us access to the treasures of heaven. Surely, it was not for any profit of the Prophet himself, who did it, but for all posterity to come, to put us in mind of our corruption, to show how we should strive against it. Wherefore it standeth us in hand more carefully, more frequently, more fervently to use prayer, if ever we will hope for the like graces. For the Lord hath promised, that if we knock on this sort, the door of knowledge shall be opened; if we seek wisdom on this sort, we shall surely find her; if we crave understanding with this affection and ala●●●●e, we shall receive plentifully. We must then in our behalf know, that we must knock and that instantly, we must seek and that carefully, we must ask and that diligently, with an holy importunity. Away then with our old drowsiness, God will not bestow his hidden secrets, his treasures, his mysteries, his jewels upon them, who vouchsafe not to ask them. For seeing the things which he promiseth in his word be no small things, but such as the eye hath not seen, the ear heard, tongue expressed, nor heart conceived; shall we think to come to them by shutting our eyes, by making dull our ears, by closing up our mouths, and hardening our hearts? Surely no. Behold then this vehement praying of the man of God, for a precedent for us to follow. But why should the man of God here pray for understanding? had he not often prayed for it before? was he a novice in knowledge being a Prophet▪ doth not our Saviour Christ Repetitions in prayer how reproved. reprehend repetitions and babbling in prayer? True it is our Saviour Christ doth reprehend that babbling, which is without faith and knowledge, and a feeling of our wants, but he speaketh not against these serious and often repetitions, which proceed from a plentiful knowledge, abundant faith, and lively feeling of our necessities. Again, although it cannot be denied, but he was a man of God, and had received great graces, yet God giveth knowledge to his dearest Saints in this life but in part, and the most which we see and know is the least thing, which we see not, nor know. Besides, when we have knowledge, and knowledge must be brought into practice, we shall find such difficulties, such wawardnes, such forgetfulness, such wants, that although we have had with the Prophet a very good direction in the general things of the word, which are universal and few; yet we shall find many distractions in our practices, which must be particular and many, and we shall either fail in memory by forgetfulness, or in judgement by blindness, or in affection by dullness. So easily may we slip, when we think we may hold our journey on. Wherefore the man of God, through that examination which he took of his heart and affections, seeing those manifold straits and difficulties, prayeth in the verse following, not for the renewing of men in general troubles, but for the hindering of his particular estate and condition. Vers. 170. Let my supplication come before thee, and deliver me according to thy promise. Well now, if we only consider those former causes, we shall see that here is no vain repetition, and that in nothing this prayer was made too often. For besides that, as we said, we know here but in part, we forget also that which we know, and we cannot practise that which we remember: so that it is a rare thing to have a good judgement, but rarer when we have a good judgement to have a good affection, and most rare when we have a good judgement and a sound affection, to have them still. For we have not in us any indwelling righteousness. Again, as it had not been sufficient for us to have had light heretofore, and not to have it now; or having it now, unless we have it hereafter: so it is requisite Simile. for our life which we hold in Christ, that we have not only had judgement heretofore, unless we have it now; and it is not sufficient to have it now, unless we have it hereafter. For they that think their judgement is perfect enough, and their affections holy, had no need to have Christ to be their schoolmaster, who teacheth the simple and ignorant; they that are whole need him not to be their physician, who came not to call the righteous: but sinners to repentance. But God his children seeing their ignorance and corrupt affections, even by experience (the schoolmistress of schools) know, how needful it is daily to crave knowledge, and continually to labour for a good conscience. On the contrary part, who so bold as blind bayard; who so lofty as he that understandeth least; who so proud, as he that hath but slender knowledge? But surely the children of God, who are conscious still of their deadness & dullness in heavenly things, would even have despaired, had they not seen the same in the Saints of God before them, and had they not received from God this holy Psalm, both for a pattern of godliness, to their instruction, and also for an example, how they might be rid from their ignorance, deadness, & dullness, and how they might be comforted, when after much striving and shaking them off, they return to them again to their consolation. For when we see that the Saints of God before us have had such fights, not only with corruptions of ill judgement, and corrupt affections, which they had of nature: but after they have been renewed by knowledge, and therewithal consider, that by prayer alone they have been revived, we are assured and comforted, that if we continue, and renew our prayers, GOD will continue and renew his graces in us. Thus we see as well to our consolation as instruction, that the Saints of GOD were not only not safe from presumptuous sins, but also they laboured to see the errors of this life, and also desired to be rid from the dangerous and sluggish sins of profane professors, who will see nothing at all. According to thy Word. These words will bear a double interpretation: for either the meaning of them is, give me understanding, which is according to the prescript truth of thy holy Word; or else, according as thou hast promised in the word, to them that by prayer ask it of thee. But because this latter sense comprehendeth the former, I more willingly embrace the latter. For if God help us according to his promise, it is doubtless according to his word, for he promiseth nothing which is not agreeable with his word. Besides; this may be proved by that which is added in the verse following, where he saith, according to thy promise. Now in that he repeateth the same thing, he showeth, that certainly God hath promised to help and relieve his necessity. Neither must we think that this promise was made to David alone, who alone had not such infirmities, but he speaketh as a member of the Church: for the promise appertaineth to the Church, & to all in the Church universally; Howbeit, look what the Lord had promised to all generally, he applieth to himself particularly. Promises are general. For we may see both in this Psalm, Port 17▪ 2. The entrance into thy word showeth light, and giveth understanding to the simple; as also Psal. 19 7. The testimony of the Lord is sure, and giveth light to the simple: that the promise is general, and as well appertaineth to us as to him. So that the meaning of this latter part is nothing else but this; as thou hast promised to give knowledge to them that seek it, so Lord give it me: for I thus seek it. Thus we see how needful it is to have knowledge of God his word, seeing none obtain but they that pray, according as God hath promised in his word, according to that joh. 5. 4 This is the assurance that we have in him, that if we ask any thing according to his will, he heareth us. Ye ask, saith S. james, cap. 4. 3▪ and receive not, because ye ask amiss. We must not pray then for every fantasy, and for every grace that cometh into our minds, but for those things for which we are taught to pray according to the word. But how can we do this without knowledge? how should we pray to him, in whom we have not believed? or how Prayer must be joined with faith & knowledge. should we believe in him, whom we have not known? Whosoever then will pray aright, must pray in faith, and he that will pray in faith, must also pray in knowledge. Again, we are here to observe thus much: that whosoever he be that will be directed in singular actions, he must acquaint himself with the particular knowledge of the word. Wherefore let us learn to use often reading, hearing, and meditating of the word, and with often reading, hearing, and meditating, let us use often praying, applying, and examining of ourselves, that we may both seek understanding in knowledge, and the obedience Ripeness of judgement, and quickness of affections, whence. of it in our affections. For often reading, hearing, and meditating, bring ripeness of judgement; often praying, applying, and examining ourselves, bring quickness of our affections. We shall see then for often praying, the Lord will drive us to it with often giving of his graces, with the giving of his graces, he will give necessities, with the giving of necessities, he will often give occasions to set forth his glory. How shall we pray now without judgement? or how shall we meditate without knowledge? We must often hear for knowledge sake, we must often meditate for conscience sake. For as we cannot have profit in the general knowledge of a thing, without particular meditating of it: so can we not meditate without some troubling of our mind, unless we do it of judgement, no more than not having knowledge we can pray, without great turmoiling and troubling of our mind. Thus we must join all means together; as first by conference we must labour for knowledge; to make our knowledge more effectual we must join meditation; and that both knowledge and meditation may be sanctified, we must use prayer. Let my supplication come before thee, and deliver me according to thy promise. Here he prayeth to be rid from these straits and encumbrances, which did hinder this understanding of the word which he desired. For whereas some understand it of outward and common troubles, I think, by those things which go before, and comparing it with those things that follow after, that he meaneth that deliveranct, which might rid him from those things which are contrary and prejudicial to the things before prayed for, that so both being enlightened with true knowledge, and delivered from all blindness, he might praise God more freely and liberally both for his understanding, and for the escapes of those distresses perplexities, doubts and ignorances of his mind. And thus considering that he prayeth to obtainen the good things, and to be delivered from the contrary evil things, let us consider of that which followeth. According to thy promise, If we will obtain any thing of the Lord, we must first vow thankfulness; and as we be suitors, we must be thanksgivers; as we be suppliants, we must be plentiful in praises to the Lord. For this is the end of our creation: this is the end of our redemption, this is the end of our sanctification, this is the end of all our praying, and obtaining, even plentifully to praise the name of our good God. Vers. 171. My lips shall speak praise, when thou hast taught me thy statutes. AS we learn now that the end of all God's blessings is thanksgiving, and unless we Thanksgiving the end of God's blessings. purpose and will perform this, we must never look to obtain any thing in favour: so we are also to learn, that before God teacheth us from above, we are as tongue-tied, and cannot pray, before he by his spirit doth instruct us, we cannot once speak of his word. This he showeth both in the first portion and seventh verse: I will praise thee with an upright heart, when I shall have learned the judgements of thy righteousness: and in the second portion, where after he hath prayed to be taught in the statutes, he promiseth with his lips to tell the judgements of the Lord. We cannot then bless God before he instruct us. When the Lord rectifieth our knowledge with clear judgement, and reneweth our hearts with holy affections, we are most ready to praise the Lord, according to that in the Psalm: Lord open thou my lips, and my mouth shall show thy praise. And Rom. 8. 29. The spirit helpeth our infirmities: for we know not how to pray as we ought, etc. Wherefore if we live to eat, to drink, to sleep, and not to praise God, we live no better than bruit beasts, or rather worse: for they praise God in their willing serving of man's necessities, and according to their kind in their ways. But man, to whom the Lord hath given eyes to look to heaven, ears to hear his word, speech to sound his praises, a mind to conceive his glorious works and blessed word, seeing he hath these gifts above beasts, it is certain there must be thankfulness in man above that which is in beasts, unless man will be judged even by the bruit beasts, to be more guilty of his condemnation. For as there is no more praying in us, than there is believing: so there is no believing without knowing God, and there is no thanksgiving, without both knowing and also beleeing in God. If in any measure therefore we will praise God, we must in some measure know God; if we will praise God more than the common sort of men, we must labour to know more than the common sort of men. But what meaneth the Prophet, to desire to be taught? was he not well seen in the word? had he not learned much, as becometh a Prophet? what teaching doth he here mean? knowledge puffeth up and is void of humility, confessing our wants. This is the teaching of the spirit. For it is no doubt but he had eyes to see as well as others, he had cares to hear, he had an hear to conceive, he was a man of God. Howbeit, we are to know, that though our eyes be upon our book, and the word be sounded in our ears; yet it is the spirit of God that maketh us teacheable in judgement, and frameable in our affections. What have we which we have nor received? it is the gift of God, and to you it is given, saith our Saviour Christ to his Disciples, to understand the mysteries of God. This then being given of God by his spirit, must cause us to be thankful. Why do so many excel in knowledge? and why do so few give thanks? surely because they are taught by the letter, and not by the spirit▪ For a man may attain to the knowledge of the word, as others attain to the knowledge of humane arts, but to his juster condemnation. Wherefore in a word we may conclude, if the man of God might have achieved such knowledge without such means, he was either too much busied in that wherein he needed not have troubled himself▪ or else an hypocrite. But if we read, that the blind which were restored to their sight, the deaf whose ears were opened, the dumb, who by the finger of Christ his power did speak again, acknowledged this to be the only work of God, and were thankful; although indeed of the ten lepers which were cleansed, one only was thankful, and nine held their peace: how much are we bound to praise and magnify the name of our good God, who hath delivered us from blindness and ignorance, wherein we were plunged, to see the bright beams of the glorious Gospel, who hath opened our heavy and dull ears to hear the sweet voice of the son of God, who hath untied our tongues and unclosed our lips, which were sewed up from sounding the praise of our salvation, yea and which more is, hath untied & restored our feet, to walk in the glorious liberty of the sons of God, and hast cast out of us the devil and his power, and spoiled from henceforth his kingdom in us, that we might serve the Lord in newness of conversation. We see now, that whosoever is taught aright to the kingdom of God, he shall praise the Lord. But what is the cause, why this effect is so little found in us of praising God? even because we are void of the cause, that is, of teaching of the spirit. For either surely we have none understanding, or else we have not the understanding of the spirit▪ O blessed work of God's spirit, thanksgiving! This made the Prophet say: Psal: 16. 2. My well-doing extendeth not to thee, O Lord. And 116. 12. What shall I render unto the Lord for all his benefits towards me? I will take the cup of salvation and call upon the name of the Lord. That is, I will acknowledge his old graces received, and hope that I shall have his mercies continued. But herein is another thing worthy to be observed, that according to the proportion of his prayers, is the proportion of thanksgiving. For as the two former verses contain two prayers; so the two latter verses contain two thanksgivings▪ And mark how according to the vehemeney of his prayer, there is a vehemency of thanksgiving. For as he had said let my complaint come before the●: so he addeth▪ my lips shall power eforth thy praise continually. A word drawn from spouts or spring-heads, which abundantly yield water out from them. So to complaints answereth the word of pouring out. In the second he saith: Let my supplication come before 〈◊〉 Whereunto answereth: my tongue shall entreat of thy word: Where he promiseth to be no ●●sse shrill in thanksgiving, than loud in praying to the Lord. Oh, ●●●s throweth down the hearts of God's children, that they can in no measure nor proportion be thankful for God's benefits. This unthankfulness must needs be grievous unto the Lord, which is so odious in the sight of man: we see, bestow a benefit on a beggar, their suits and complaints do in many degrees exceed their thanksgiving; and certainly as this unthankfulness is from man to man: so also it is from man to God. For let us be in pain, in sickness, in poverty, or any other affliction, and what prayers make we? what protestations vow we? how often cry we? Lord help me, Lord have mercy upon me? rid me now Lord, and I will give thanks to thee? But when the rod is off, how many among ten return to give thanks for our deliverance! peradventure one. Thus we see how liberal we are in praying, because it is easy, to see our wants; and how sparing we are in thanksgiving, because we do not so easily see our benefits. We see how often we are in praying, how seldom in thanksgiving: we see how fervent we are in craving, how cold we are in acknowledging the supply of our wants. If we attain not to this measure and proportion of thanksgiving with the man of God, at the least let us complain and moon our unthankfulness and dullness. For we must be assured, that if we offer not in some degree, the calves of our lips, the Lord hath lost his mercies, and spent them as it were in vain; and we deprive ourselves of the fruit of them, to be continued unto us hereafter. Vers. 172. My tongue shall entreat of thy word: for all thy commandments are righteous. ANd though the man of God saith here, My tongue shall entreat of thy praises: We must not therein deny but that our lives must express the fruits of the same, as we may see port. 5. vers. 1. Teach me, O Lord, the way of thy statutes, and I will keep it unto the end. And port. 1. vers. 8. when the man of God hath promised to praise the Lord with an upright heart, he addeth in the verse following, I will keep thy statutes, etc. As also port. 19 1. Hear me, O Lord, and I will keep thy statutes: So that not only in word, but in our lives must we endeavour to praise God. It followeth in the same verse, For all thy commandments are righteous: that is, there is no one of thy commandments but it hath in it righteousness itself; neither is there any righteousness, but it is altogether in thy law. This is an hebraism to call a thing righteousness when they will express it to be righteous in the highest degree. We are here to learn, what yieldeth matter of teaching others, and of praising God: Even because whatsoever is good, it is in God's law; and whatsoever is in God's law, it is absolutely good. Besides here the man of God teacheth us, that the coldness of teaching others, & giving of thanks proceedeth from hence, even because we want this thorough persuasion, that whatsoever is in the law of God, it is righteous, perfect and holy: and whatsoever is righteous, perfect and holy, is in it. Vers. 173. Let thine hand help me: for I have chosen thy precepts. HEre we see the effect of the man of God his prayers, which hath this sense: As I have prayed for understanding, so that now I might see the issue of it, let me see, O Lord, thy fatherly and provident care of me. As afterward he saith, Let me see, if thou host true judgement for me. For as he prayed to be directed by knowledge, so he also prayeth for the effect of it, that he might thereby see the merciful hand of God, assisting him in all his troubles. For I have chosen thy precepts: that is, I know I am but a man, I have many injuries offered me, which may hale me this way and that way; yet I prefer thy word before all these troubles. We must not think now, as the world doth judge of God's children, that he chose these as a Mome, or of silly simplicity: but his election was with judgement, which proceeded from consolation, which consultation proceeded of reasons, used on both sides of his causes: so that he made his choice advisedly, considerately, and after long deliberating of the matter, he preferreth the word of God before all the pleasures of this life. It was not then a foolish preciseness of puritanisine, it was no childish simplicity, as of a man who chose this because he knew no other things, but it was of wisdom. Wherefore the man of God here teacheth that it is not with God's children as the world deemeth them, that is, that they be silly souls, simple men, and Gods fools, who know not what the world meaneth; but as the world is of itself too wise, so it thinketh too hardly of God's children: For it is not to be doubted, but that he had many temptations, and that he debating them by the wisdom of God's spirit, chose the word of God. They are not ignorant, what it is, to have worldly wealth, and pleasures, and earthly commodities, but comparing these with the wealth of the soul, the pleasures of the spirit and commodities of the world, they by judgement and sufficient advice, prefer the word of God. And herein is their blessed wisdom, that they seeing and weighing both in the balance, being moved on one side by carnal reason, and sustained on the other side by spiritual wisdom, they refuse the worst, and choose the best, contrary to the folly of the world, who also hath some sight of them both, and yet refuseth most cursedly the word, and chooseth most foolishly the pleasures of this life. For as the preferring of good things is the blessing of God in the godly; so it is a fearful judgement in the ungodly, in preferring these transitory pleasures, before eternal treasures. Again, what is the cause of such halting between two professions, and of such mammerings in religion? surely the want of choice, and a purpose not resolutely set in any part, in that whilst we will be between the flesh and the spirit, between the Church and the world, between God and the devil, we know not which side to cleave unto. For if our choice were made, we must not seek God's glory, and our glory; the honour of the Gospel and our own commendation. For undoubtedly, if God his children thus walk in a mammering, as though they would give the Lord the half part of their profession, and part stakes with his glory, shall for their pleasure be sure to seek pain, and seeking sport, they shall find smart: when they look for profit, they shall have loss; when they sow for glory, they shall reap shame. This is the singular mercy of God in this world to his children, to punish them here, and to save them from the great judgement to come. And as the Lord used in mercy these means to his, to school them in their choice, so also when they are come to their choice, he also in wisdom will try them. Again, with permitting the world to offer on the one side preferment, or if that serve not, on the other side imprisonments, he suffereth Satan either to illude them with fair promises, or to terrify them with fearful threatenings: and giveth leave to the flesh, to assault them with delights, or to oppress them with calamities, that he may in truth prove their constancy, whether they have so chosen, as they will not repent them, or whether their choice be as sure as free. For many if they might be basted with glory and estimation, and might maintain still their credit, & wallow in wealth, would not care greatly to serve God; but without this resolute purpose, we shall surely find, that when trouble cometh we would shrink away. Wherefore the Lord trieth his in the furnace of affliction, and in the floods of temptations he gageth them, to try their hearts, to find their faith, to scour them from the dross of infidelity, the dross of security, the dross of hypocrisy; as the furnace is not only for the trial of gold, but after the trial had, to purge it thoroughly from corruption. Indeed so long as we are led with the cord of our natural corruptions, there is no conflict, the flesh rebelleth not against the spirit: but when our judgements are heavenly, and our affections spiritual, fight with carnal reason and earthly cogitations, then is the main battle. When Satan seeth a man given to the world, and as long as he is in a mammering, he striveth not with him, but when he seeth himself forsaken and defied, and that Christ jesus a stronger than he hath made an entrance into the house, than he rageth, than he useth his cunning, all his shifts, and summoneth a Parliament of seven devils more, who come all together to the casting out of Christ, to the discouraging of the man newly called, and to make a re-entry into his old possession. Thus than we shall see, he is a roaring lion, and that our fight is not only with worldly powers, but also with spiritual enemies in heavenly things. So long as we follow the guise & fashion of this world, and frame ourselves to live after it, we shall be at league with them, and they will be at peace with us: if we follow heresies, heretics will not speak ill of us; if we like idolatry, idolaters will be acquainted with us; if we will walk carefully ourselves, and will not rebuke the sins of the world, or desire the dreams of heresies, happily we shall pass scotfree; but when we hate the world, the world will hate us, because though we be in the world, we are not of the world, john. 15. If we proclaim war with heresies, heretics will condemn us, if we taunt and rebuke the sins and cold profession of worldlings, they will soon put us to silence. For it may be, they will be content, that we should be Momes, and do well, and not rebuke them; but when we pull at their sins by the ears, and lay violent hands on their cold profession, than we shall see the enmity between the seed of the Serpent, and the seed of the Woman. Thus we see, so long as we will shake hands with the world, the flesh and the devil, we shall be quiet enough; but all our perils and dangers are in resisting them. For all must have these troubles, that make their choice, but all make not this choice, & therefore are so quiet: all must suffer persecution, that will live godly in Christ jesus; but so few suffer, because so few live godly in Christ jesus. We may now conclude, that all our conflicts are in new birth, not that we have more troubles & temptations in regeneration, than in old birth: but because we were so soused and brawned in them, that we saw them not so much, as we afterward do, being enlightened with God's spirit. Why do the wicked than say of us, Oh these are new Professors, ne● fangled, these men had need have a new world? surely because there is no argument with the worldlings and Gods children. But all these troubles are to make us more zealous in our choice. True it is, the Lord dealeth favourably with us in the beginning, as a father dandleth his children, & as the Bridegroom useth the children of the marriage, but we are grown and are past children in knowledge and profession: he thinketh it meet we should be purged as gold seven times in the furnace, Psal. 12 He thinketh we must be pruned to bring forth fruit more abundantly, joh. 15. If we dally then with our sins, as truly as God hath sworn our salvation, and it is most sure we shall be saved; so hath he ordained means, for so many as shall be saved, as his word, Prayer, the Sacraments and discipline, which when they do not prevail with us, yet hath he sanctified another mean, that is, affliction; wherewith he will rather humble us, than we should lose our salvation, that when prayer cannot help us, when the word doth not instruct us, when the Sacraments do not confirm us, when discipline doth not awe us, we should taste of this last remedy, his fatherly correction. Here we see, deliberation did put the reasons in the balance, and election made the choice, and Gods children comparing and examining the love of the world with the love of God, though they be made of the same mould, that others are made of; yet seeing the judgement of God on both parts, they ponder the reasons of one side, and the reasons of another side, and after long deliberation they forsake that glory, riches and dignity which the world doth offer, and taketh that which the Lord in mercy bestoweth on them. But the wicked go indeed so far, as they see the good, but to their condemnation: for light coming into the world, they refused it; and though with Balaam sometimes they desire to die the death of the children of God, yet they blot out these motions, & forsaking the word, they follow error; farsaking God, they follow the devil; forsaking the Church, they cleave to the world: so just is their condennation, for burying the light of God his spirit. Vers. 174. I have longed for thy salvation O Lord, and thy law is my delight. THe man of God goeth on forward in showing his unfeigned affection to the word, and therefore here he showeth, both how he longed for it, and also how in the mean time he slayeth himself. It might seem a general speech, & of less importance which he useth here: for who is so far gone, and hath so small hope of recovery, that cannot say, he longeth for his salvation? for we read that even Balaam desired to be saved, and the most wicked in their life time will have many wishes of their salvation. What notable thing than is there here in the man of God? true it is, that the Lord wringeth out thus much often even out of the mouth of the wicked, unto whom he imparteth so much of his right and goodness, that they see what they should do & desire, but yet in truth they do it not, in that their desire is so short and slender. When we see then that all their wishing and praying cometh to nothing, it is sure they are but hypocrites. Again, they will say they long for salvation, but they will not use the means thereunto: as if one should say he longed for bread, and pray daily, give us this day our daily bread; and yet they will either walk in no calling, or else get it by fraud & rapine, not staying themselves at all on God's providence, but they long rather for other things joined with God's glory, than for God his will, howsoever in the mean season they make the help of God their pretence: so it is in the spiritual estate of the soul; for although Idolaters, heretics, and hypocrites say, that they long for their salvation: yet they long indeed for their profit, pleasure, glory, and self-love. For if they longed for that salvation which is of God, they would not so follow their own dreams, revelations, and superstitions, but use those means of the word, which the Lord himself hath appointed. As for profane Professors, they will indeed say as much as the other: but bring them to the word, to prayer, to the Sacraments, and to discipline, ye shall see they have no sound longing, but are carried away with the desires of their own flesh and blood. Wherefore we see how this longing of the man of God differeth from the longing of other men, as we may see by the sequels; for my delight is in thy word. Where we see, that as he longed after salvation, so he delighted in the means thereunto. And here as we often showed before, the law is taken for that general thing of the whole word of God, and not for the particular thing of the moral law, which consisteth in bidding and forbidding, in promises to the obedient, and threatenings to the disobedient. And that the true longing is no new thing in him, but appertaineth to all men, we may see in the first Psalm where he is said to be blessed, who severeth himself from the wicked in thought, word and deed, both in religion & manners, and giveth himself to meditate continually in the word. Now if we will try ourselves, whether this true longing be in us or no, we must see whether it be after that salvation which is to be joyed, or whether it vanisheth away, and is nothing but a torment of the conscience. Besides, this is a sure note of it: if our desire be sound, it is not satisfied, until the thing longed for, be accomplished. As we may see in natural and human things; is in them that are sick with love, they are in continual perplexity of mind, until they have obtained their love, likewise must we long after the word. For longing is a fervent desire, and not a thing quickly come, & quickly gone; but a thing that hath been searched by reason, and in judgement hath been chosen So that as we showed before, there is a great difference between a lightning desire, & a settled judgement which causeth us in truth to long. In that he now maketh mention of his longing after his election, he showeth that he had cast his accounts, & set down how he might be able to meet the mighty man, indenter battle with him, as it is in the gospel. This longing cannot be in the wicked: for when they long, it is for heresies or worldly pleasures, and right longing cometh from a right sight, judgement and affection, which will bring in the careful using of the means. For as it holdeth in false longing, so also in holy longings, that after long deba●ing, and examining of ourselves, and casting our accounts, what will be the fruit of the good, and what will be the end of sin, carefully will use the means. For as the desire useth means; so longing useth means carefully. Let us now examine ourselves, where our fervency is: for joy and hope, fear & sorrow show a man's heart; as whatsoever we joy in, whiles we have it; that we sorrow for, when we have lost it. And let us examine our longing, whether we can use the word with delight or no; whether prayer be pleasant, whether the sacraments be comfortable to us or no, and whether the discipline of the Church be reverend and precious to us. If our desire be cold, our ●sing of the means is also cold: if we be fervent in desire, we are also fervent in using of ●●e means. The Apostle speaking to the Romans, cap: 6. after the manner of men, saith he will not extort so much as he might do, but he will deal with them more easily; and whereas he might require greater obedience, he saith: as ye have given your members servants unto uncleanness, and iniquity, to commit iniquity? so now give your members servants unto righteousness in holiness. This is but an human thing if we should see how we have longed after things natural and unnatural: if we should see how we have longed inordinately, let us ●ee if our longing be alike after the word, and let us say to our own souls, what was there such a longing in us, after such things whereof we are now ashamed before God in our prayer●▪ and before men when they are but named, and have we such slender longing after our salvation? it is to be feared, our choice is not yet made, for if it were, we should surely long m●●e, and longing we should more use the means. Vers. 175. Let my soul live, and it shall praise thee, and thy judgements shall help me. HEre ●●● man of God desireth life to none other end, but to praise GOD, in keeping of his word, as he said before, Port. 3. 1. Be beneficial to thy servant, that I may live, & keep thy word. In which place he also desireth none other life, but that which is according to the word of God. For all other lives have a vain title of life, but this is true life: We see the man of God doth not only feel with the Apostle, that in God we move, live, and have our being: but also speaketh of a more excellent thing, to wit, that in him we live spiritually. Again, he looketh not in himself for any natural life; but acknowledgeth that man● life is of the word of God. Let us therefore learn with David to commit our lives to the Lord, Psalm. 31. 15. Into thine hands I commend my spirit, etc. He speaketh this in his life time, and committeth it to the Lord, that as he gave it him; so he would vouchsafe to keep it being given. Now we shall never in truth say the like, until we perceive how we received our life of God, how he nourisheth it▪ and how to him we must surrender it again. Wherefore we are not to live, as do the bruit beasts, and the heathen: but we must live to enjoy our salvation, and covet our salvation to praise the Lord, because there is no other end of man's life, than God's glory. As for them which live to any other end, Solomon judgeth no better of the untimely fruit than of them, who enjoy many days in pleasure, and after go to the darkness. Besides we know how all other inferior things were created to glorify God in serving man, and man was made to glorify God by the true use of the word. Let my soul live. etc. This is the usual phrase of the Scripture, when they use to set dow● a thing more pathetically, as Luke 1. My soul doth magnify the Lord: my spirit praiseth Go my Saviour. And Psalm. 103. 1. and 104. 1. My soul praise thou the Lord. Psalm. 115. 17. The dead praise not the Lord, neither any that go down into the place of silence, and Psalm. 6. 5. In death there is no remembrance of thee, in the grave who shall praise thee: and Esay 38. 19 The pit cannot praise thee, the grave cannot confess thee, death cannot praise thee, they that go down into the pit cannot praise thee: but the living, the living shall confess thee, as I do this day, etc. How grievous a thing it is now, every man may judge, that a man should go out of this world, or ever he knew wherefore he came into the world, and this is that which maketh us so loath to die. This was it that made the Saints of God in former times so unwilling to leave this life, not that they wanted any hope of the life to come, or had not the joy of a blessed resurrection; but either they had some special sins heavily pressed their consciences, whereby they had dishonoured God; or else they desired to live in greater measure to glorify God, either in entering into the way of repentance, or else growing in the same▪ after they had entered; because as yet they could not say in truth: I have fought a good fight, I have run a good race, I have kept thy faith, from henceforth a crown of glory is prepared for me. For they knew that, whereof we are willingly ignorant, that we shall never uncessantly praise God in heaven, unless we carefully serve God in earth; and we shall never praise God in the congregation of Angels, which praise not God in the congregation of his saints. Let us remember then, that we live not to eat, as do bruit beasts; we live not to live, as do the heathen: we live to live well, as having all the creatures to serve to our use we must live to God's glory, according to his will. It is requisite that Christians in this lie should be prepared to praise God in the life to come with Angels: for how shall we cry holy, holy, holy, with Angels, unless we learn to praise God with his Saints in this life? Neither is there any thing more effectual to enforce this doctrine, than to know how our life is given us of God to his glory, and that it shall return to him again. And as the children of God use this world, as though they used it not; but they use prayer, the word and Sacraments most carefully: so the ungodly use prayer, the word and sacraments, as though they used them not; but they use the world most carefully. Some can put on a good face, and run slily away with sin: but when God's children see the occasion of well-doing taken from them, oh how it woundeth them▪ Oh how it grieveth them, that they have dishonoured God, it pincheth them so to the heart, that ●hey had rather die a thousand deaths, than so displease God. They then deceive themselves, that think they can be saved, and use their pleasures too: but God his children dar● not fully use their liberty even in lawful things, lest by little and little they should ab●se it. And here is to be noted the vehemency of his delight, that he contented not himself in the verse going before, to say: thy law is my delight, but thy law is my delight, and thy judgements shall help me: that is, and to confirm myself herein, I will set before me thy judgements, which are the real records of thy truth: for as thy word is my delight; so I will mark how thou dost ratify the same, both by accomplishing thy promises, and executing thy threatening. And whereas other men make no conscience to observe thy judgements, yet ● will mark them, that I may go on to the end. If we will live then to the praise of God, ●e must see how he doth deal with men, considering as he hath a word written: so also he ●ath an hand working. The word teacheth that God governeth the world, and the observing of this government confirmeth the word; indeed heathen men attribute things to chance, or to fortune, for want of knowledge of the word▪ but seeing we have Gods mysteries in his word, we must observe them in his works. This observation consisteth in things already past, and in things hereafter to come: in ●hings past, as if the Prophet had said: Whereas I see that flesh and blood would discourage me, because my faith is weak, I consider thy works of old, and I find thy children ●ere never finally forsaken, and that their enemies in the end were overthrown. Let us earn in this strength first to look into the word of God, and from thence to observe the works of God: let us consider how he hath dealt with the patriarches, Prophets, Evangelists and Apostles, and all our forefathers that put their 〈◊〉 in him, and we shall see his ●ich mercy to the repentant, and his treasures of vengeanc●●n the impenitent. And as we look into the judgements of old, so are we to think that 〈◊〉 will deal in time to come: for whatsoever is written of old, is written for our learning, that we might receive comfort in the accomplishing of the promises, and fear by the execution of the threatenings. This the Apostle showeth, 1. Cor. 10; who after he had feared them with the examples of God's judgements in the jews, in the 11. chap. Now all these things came unto them for ●nsamples, and were written to admonish us upon whom the ends of the world are come. As if he should say: For this cause these things remain in record to his 〈◊〉, to instruct us, that if we commit these or like sins, we shall have these or like punishment. Thus we have them not as personal, but real examples. The Apostles Peter and Jude gather the examples of God's wrath on the Angels, on Sodom, on Gomorrah, on the old world, and on judas to threaten sinners, and to enforce their threatenings: for as God will never leave his, so upon the heap of sin, he will bring the full heap of destruction upon the wicked, whipping their naked bodies to the grave, and scourging their wret●c●●d souls unto hell fire. Vers. 176. I have gone astray like a lost sheep: seek thy servant, for I do not forget thy commandments. HE compareth himself to a sheep, which of all other is most simple, and standeth in most need of a guide: so that here he confesseth his need of a guider: and this appeareth in that there is a continual comparison of a sheep, & shepherd in the Scriptures. Again, though a sheep go astray, yet it is soon called back by the voice of the shepherd: My sheep hear my voice. Thus David when he went against Nabal, was called back by the Lord's voice in a woman: and when he had slain Vriah, he was brought again by Nathan. And therefore if we will be sheep, then though we sometime me go astray, yet we must be easily reclaimed. Seek, etc. Before we be come to the Lord, we cannot desire to be fought, but he of his own pleasure must look upon us. Thus he prayed then after his calling, that he might not err. Forgotten. A thing is said to be remembered, either which is wholly remembered, or else in part; so that it may be easily brought to remembrance: and after this sort had not he forgotten the word, that is, not wholly: but yet in part he might, for we have the holy Ghost not only to teach us new things, but also to bring to our remembrance things forgotten. FINIS. This verse 〈◊〉. should have come in after the verse 86. in the page 442. [Vers. 87. They had almost consumed me upon earth, yet did I not forsake th● statutes. HEre is another argumet o● David's faith, & constâcie, nothing could make him forsake God's word. He was like a bladder bottle in the smoke, verse 83. Pits were digged for him in which he was near fallen, he was in a manner consumed upon and from the earth, yet nothing can make him to forego his hold, abandon his general, run from his colours, and forsake that profession which he had made of Piety. Thus the malice of the wicked will never have an end, the state of God's children is oftentimes desperate, and so long as the ungodly remain upon earth, the godly must think by them here to be troubled. In the world saith Christ ye should have trouble, but in me peace, be of good comfort, I have overcome the world. john: 16. There: 1. Saul, his courtiers, his generation, and alliance, yea and many of judah by his means: they, thine enemies, the Church's enemies, and the enemies to the commonwealth: they adversaries to thy providence in anointing me King, opposites to thy mercies in my manifold deliverance, even they. Had almost) not altogether, for thou wast on my side, thou didst confound their consultations, disannul their designs, overthrow their enterprises. Thus God bringeth to the grave and reviveth again, and though his servants be ready to perish, yet will he send a gracious deliverance. Consumed me.) Nothing but desolation will serve the wicked. Searing, wound. ●● hurting will not se●ue. But the memorial of the just must be rooted out. Upon earth.) Perhaps he means his exile in the land of judah: yea, but God hath provided heaven for his, there shall we be free from all confusion, though we loose earth, yet shall we never lose heaven, we may lose an earthly jerusalem, we shall not our heavenly. I did not forsake.) Here is the true godly man indeed, he will forsake house, and lands, father and mother, wife and children, friends and favours, before he will forsake his God▪ and that profession he had made of Piety and godliness, whereunto he was directed ●● the word. Errata. PAge 395. l. 1. for he may fail VI, read we may say, p: 412. l. 34. his truth, this truth▪ p: 413. l. 2●. where, when. p: 414. l. 16. take for keep, and l. 26. if he, for if we, 37. read and righteousness pa: 415. l. 43. with for without p: 416. l. 5. not the life, ●ot the least in the life of man. p: 442. the 87. verse is not expounded, but it is the same with many others in this Psal: expos. vers. 9●. 95. 445. l. 1. for David's. read adam's, l. 13. for i●y, read say▪ p: 447. for I will never, read thou hast quickened. l. 45. for ●●●ltation▪ exultation. p: 451. l. 45. for she must, ●e must. 452. set ●●●as before ●●ta. MEDITATIONS ON PROV. 4. VERS: 13. 14. 15. 16. 17. 18. 19 20. 21. 22. 23. Take hold of Instruction, and leave not, keep her, for she is thy life. THE matter which is contained in this verse, hath been often repeated Many think they love God his word, & religion, when indeed they do not. in the Chapters before, yet here again it is necessarily repeated: for in these matters besides our great dullness and negligence, we are so ready to deceive ourselves, and to think we love the Word when we do not, and do persuade ourselves in our own imaginations, that we have laid fast hold of Wisdom, when indeed we have neither touched▪ nor tasted it. Therefore that we might beware of this, he repeateth that which he had spoken before in most effectual and significant speeches. For the word which is here translated, lay hold, doth signify to lay hold with strength, as we see men that are in peril of drowning, they will lay hold so fast Simile. How to hold fast true Wisdom, upon a thing, that their hands may be sooner broken then loosed: all their power for the present time is in their hands, and they will most surely hold fast that they catch in their hands; In like manner must we lay hold upon Wisdom with our heart, with such strength and power must we catch hold of it, that nothing whatsoever be able to separate us from it. This is the first thing whereunto we are here exhorted. The second must necessarily be joined to this: which is, that we do not leave it for any thing, but keep it as fast as we hold it. Both these exhortations are most necessary, for we are very slack and slow to lay The cause of forgetfulness, is carelessness. hold, and when we have laid hold, through carelessness we are ready to lose it: hereof it followeth, that we forget many godly lessons that we have learned. Hereof it is, that we lose many worthy things, wherein we have been greatly comforted, yea, hereof it cometh, that we be many times ignorant of some principal points, of which we have been often instructed. Therefore if we will for ever learn, that we have once learned, if we will continually feel comfort, in that wherein we have once been comforted? then Two things to be avoided; first, vanity of mind: secondly, worldliness, if we will entertain and possess wisdom. let us with all dilgence attend unto these two things: First, that we lay fast hold upon the word, and then that we keep it fast and sure, when we have laid hold of it. This if we would do, then are we to beware of two things, which herein would greatly hurt us: ●●st, we must beware of the vanity of our minds, that we be not led away with it, from the Word unto worldly lusts, and from virtue unto vanity. Secondly, we must be very circumspect in matters of this world, for the over-bold and unwary dealing in them, is of great force and power to keep us from catching fast hold upon Wisdom, and if we have already laid fast hold as we think, yet if our minds be bewitched with worldly things▪ the covetousness of them will choke up all care of the Word; the desire of them will dispossess Wisdom, and cast it out of our hearts. These two things, if we be careful to avoid, then shall our hearts be much more fit to receive the Word, and to keep it with care, when we have received it. The things whereunto we are here exhorted, are given us in charge, in the second commandment of the Law, unto which place this verse must be referred. Vers. 14. Enter not into the way of the wicked, and walk not in the way with them. 15. Avoid it and go not by it, turn from it and pass by. SAlomon hath hitherto exhorted us to wisdom, now he dehorteth and calleth us back from all manner of evil, which might hinder our proceedings in wisdom, and first he adviseth us to avoid all evil examples: secondly he willeth us to beware of our own waywardness and corruptions, and to fly from the evil examples of sinful and wicked What to be avoided. men. He dehorteth us in six verses, that is, from the 14. to the 20. and his dehortation consisteth of a precept, and the reasons of the precept: the principal is expressed in the 14. and 15. verse: we must have no fellowship or familiarity with the wicked, and because it is hard to fly from them, and because their company is dangerous, therefore Solomon useth many words to set out the matter, showing indeed, that we can never be too much or too often warned of them: for he saith, Enter not, walk not, withdraw thyself from it, pass not by it, decline from it. Much like unto this Physic, the Physicians prescribe for the Simile. To avoid the society of the wicked. Citò, longè, tardè. plague: for they say, if a man will be preserved from the plague, he must observe these 3. things: first, that he quickly and with all speed fly from it: secondly, that he fly far away: thirdly, that it be long ere he return to the place again. By this they mean, that if the air be once infected, there can be no remedy devised to preserve a man in that place: now the plague is more contagious than the wicked are, the plague doth no more infect the air, than the wicked do infect those places wherein they live: and therefore Solomon doth very well to prescribe this remedy for the avoiding of the infection which might be gotten by evil company. For what could preserve a man in Sodom, but only his lawful calling: therefore unless a man have such a calling to keep him there, he must fly quickly from the wicked, he must fly far from them, he must see them amend, before he return unto them. David did very well see this, and therefore he doth in many places cry Psalm. 119. and 1●0. out against them. Away from me ye wicked. Woe is me, that I have so long dwelled in Kedar. David was not effeminate, he had not a womanish heart to cry without cause, he felt the smart of it, and therefore crieth so earnestly against them, he saw no good example, he saw no occasion of goodness, he was much hindered in his obedience, he had many pulbackes, and other great disprofits. By this than we see, how needful a precept Solomon doth here give us; but the necessity of this shall more plainly appear, if we consider either the wickedness of their wicked practices, or the hurt which the godly have received by them: for the will of the wicked is wholly bend to evil, they be ever willing and ready to hurt good people, when any occasion is offered, their skill is great, and their wisdom is answerable to their will. And therefore our Saviour saith, The children of this world are wiser in their generation then the children of Light. This wisdom we may perceive in them, whether they show themselves deadly and open enemies, or friendly and counterfeited friends: for if they profess themselves to be 1 The practices of the wicked against the godly. 2 our enemies, it is marvelous to see their practices. First, they will use all extremity and hard dealing, they will offer violence, and oppress him (if it be possible) with wrongful injuries: and what is their purpose in all this, but to provoke him that is good, to requi●e evil for evil, and so fall from his GOD, or at the leastwise to stay and hinder him in the course of his godliness, that God may be displeased with him▪ If this thing will not prevail, they will work another way, and labour by slanders and false reports, in such wise to discredit him, that he may be utterly discouraged, and caused to forsake his profession. And yet they will find another way if this will not work: they will devise crafty fetches, 3 and practise subtlety against him, they will invent pestiferous policies, and find crafty counsels to overthrow him. These and many other ways have they to spit their spite, and spew out their venomous poison against the people of God. If thus also they cannot have that success they look for, if by this means they cannot obtain their purpose, they will take a contrary course to prevail that way if it be possible: they will fame friendship and become our friends, they will flatter us with fair words, and allure us with their benefits, to communicate with them in their wickedness; and to be companions with them in their sins: but when they deal most dangerously, when they mark and observe our dispositions, and become appliable to our nature (for this means will they also use:) so malicious are they indeed towards us. If we be religious, they will shape some show of religion: if we praise any, they will praise him; if we mislike or dispraise any, they will show their mislike of him. Thus in all things they will mark our minds and our dispositions, and will so apply themselves unto us, that except God give us grace they will overthrow us. Seeing therefore they have a ready will to hurt us: seeing also they have great skill to devise most forcible and politic means against us, what worthy account must we make of this precept, wherein Solomon teacheth us how we may keep ourselves from receiving any hindrance by them? Again, if we think upon the hurt that the godly have had by them, or if we consider how they have been infected through their corruption, we shall confess indeed that it is most dangerous to deal with them, and it is the best way to keep us far from them. joseph was a good man, and endued with great graces, he had received great increases & strength of Faith, and had strong temptations: yet being daily conversant among the Egyptians, he learned to swear by the life of Pharaoh. David was a man What evil examples do according to Gods own heart, he suffered much, and learned great obedience by his sufferings: yet abiding but a while among the uncircumcised Philistims, he learned to lie, and to dissemble. What shall I say of Lot and his family? what danger was he in? what loss did he sustain? what hurt had he in his goods, in his soul and body? he was carried away with the wicked Sodomites captive, his goods and cattle were taken from him: and though through God's goodness he was rescued, yet he loved Sodom still, and would live in it, yea, though fire and brimstone were ready to be powered upon it, he must be dragged and drawn out of the Town, or else he would not easily have left the place, albeit his soul was daily vexed with the filthiness of their behaviour; his wife looked back when she was delivered, and therefore she was turned into a Pillar of salt: his daughters were so corrupted, that they were not ashamed to lie with their father, and Lot himself learned to drink wine very liberally, whereby he was brought into a filthy sin. If a man were assured that he should continue safe, notwithstanding all the temptations of the wicked: No hope of Lucre or preferment must link us in any league with wicked men. yet the care of his family, and fear of their falling, should be a cause sufficient to drive him from wicked company. But if he himself be touched with a conscience and a feeling of his own infirmity, what love of profit, what hope of advautage should keep him there? Lot therefore might plainly see the judgement of God upon him, and upon his family, because he would live, and linger so long among those wicked Sodomites. Now if these men received such deep and great wounds by wicked company, than who is that man, or what is his name that can think to stand among them? We therefore ought to be most circumspect and careful to keep us from the company of wicked men: for their heresies will make us heretics, their carelessness will make us ungodly and secure. This commandment of flying evil is very general, and may be extended to all the commandments, which we are brought to break by reason of evil company. Vers. 16. For they cannot sleep except they have done evil; their sleep departeth except they have caused some to fall, etc. THe law and precept which was provided for the avoiding of evil company, was most effectually set down in the two former verses. The reasons of this commandment Reasons of the former precept. do follow in the four next verses. These reasons are in number two. The first is drawn from the perverse and crooked nature of the will and disposition of wicked men, in the 16. 17. and 19 verses. The second is drawn from the state of the godly, and from their behaviour, vers. 18. The nature of the wicked is such, that they count wickedness as pleasant as wine, and therefore they make ungodly practices their chiefest delight; it is their The delight of the wicked meat and drink to do evil, they are best refreshed when they most offend: neither are they content with their own wickedness, but they do moreover cause other to fall into wickedness. If they cannot come by their purpose; if they have not great occasion to work that which they have devised; if they have not made some fitter for their ungodly friendship, than their sleep departeth from them, they cannot be at rest. For as the hungry man cannot sleep quietly, because his appetite continually craveth meat: so the wicked taketh no rest nor sleep, if he be not st●ffed, if he have not his b●l●ie full of wickedness. A true mark of the wicked. How careful ought we then to be to avoid evil company? how jar must we fly from it, and how heartily should we hate it continually? Here we may note the contrary, as a very special sign and mark of the true child of God: for if we can make it our me●te and our drink to do good, as our Saviour Christ saith, It is my m●●te ●o do the will of my Father: and as job saith, I esteemed it more than mine appointed ●oode. And again, if we can count it the great comfort of our hearts, and solace of our souls, when we can do good ●o other●, How we must endeavour to stir up ot●ers ●o ●●ad ne●: ●●● be 〈…〉 we have not performed any such autie. and provoke and stir them up to goodness, this is an argument that we have received the spirit of GOD, as a pledge and a seal of our everlasting salvation, and that we are the children of God. Moreover, if we be grieved when we have wrought no goodness, nor gotten good by others: if we be as it were comfortless, when we have not taught others ●ome goodness, or when we have not provoked them unto practice of some good, which they had before time learned: this may well warrant us that we do truly love God, and that he loveth us, and will bring us unto life. Thus far for the first reason, which as it describeth unto us the nature of the wicked: so it must be applied to the general head of sin, and the corruption of our nature. Vers. 18. The way of the Righteous shineth as the Light, that shineth more and more, unto the perfect day. THe second reason why we should avoid the evil company of the wicked, is, because of duty we are bound to join ourselves to the godly, and to be companions of all them that fear the Lord. It is not enough to fly from the wicked, and to leave their Psal. 119. It is not sufficient to fly the counsels an● companies of the wicked. We must haste● to the society of the godly. company: but we must make haste to the assemblies of the godly, & link ourselves in friendship with them: ●or of ourselves we can devise evil, and by ourselves we can learn to work wickedness: we can give place to ungodly motions, we can foster up fleshly desires, yea, and through our corruptions, abundance of evil will flow ou● of us. Albeit therefore we do a●oyde the corruption wherewith we might be infected by others, yet if we provide not some help for our own infirmities, by good company, we may be as wicked when we are alone, as those which live among the wicked: we must then seek the company of God's people, and with them we must nourish peace and love, by labouring to profit them by what good thing soever we have, and by receiving and learning some goodness by them, for the sustaining of our infirmities, for the relieving of our needs, and for the supply of our manifold wants. David did see how needful this was: therefore Psal. 16. he doth not only say, that he will keep himself from the corrupt worship of the wicked, because he hateth them: but he will join himself to God's people, for the love that he beareth them, saying: All my delight is in the Saints. And in another Psalm, saith he: I ha●● them that hate thee O Lord: whereunto that may be well joined, that is, I am companion 〈…〉. to all them that love thee, and love thy name. But Lot did greatly fail in that point, when he would not return to his uncle Abraham, after he was delivered out of Sodom: for if 〈◊〉. he had gon● unto him, he might have been preserved from much woe peradventure, which ●lter did befall him. But it was hard for him to confess his fault unto his uncle, this was grievous unto him, and therefore he would not seek for the company of Abraham. And what came hereof but grief unto himself, shame unto his family, and continual punishment unto his posterity? This rule than must be diligently observed, that we be always as careful and desirous to join ourselves with godly company, as we be to avoid the assemblies of the wicked. If this be so, as it ought to be indeed; then how great and how grievous is their sin, and ●●al. ●. 1. 2. how fearfully do they offend, which forsake the society of the godly, to dwell among the wicked, and do leave the company of God's people, to have the familiarity of wicked men? It were good for such to consider what the Angel of the Lord said unto Hagar, when she fled from Sarah her mistress: Hagar, Sarahs' maid, whence comest thou? and whither 〈◊〉. 16. ●. wilt thou go? This talk might pass between them. Angel. Whence comest thou? Gen. 16. 8. Hagar. From Abraham's house. Angel. Whither goest thou? Hagar. Into Egypt. Angel. Whence comest thou? Hagar. From the people of God. Angel. Whither goest thou? Hagar. To the vngod●●e Egyptians. Angel. Whence comest thou? Hagar. From the Church of God. Angel. Whither goest thou? Hagar. To the Synagogue of Satan. Angel. Take heed to thyself and beware, commit not this great wickedness, do not this great sin against the Lord, return thyself unto thy mistress, humble thyself unto her, and be obedient unto her will. How pithy is this speech? How effectual and worthy to be remembered, if we have already changed our places, or if we go about to change them? Let us remember the saying of the Angel, and let us consider whether it may not likewise be said unto us: whence comest thou? out of the Church of God: whither goest thou? to the assembly of heretics: where hast thou been? in the Church: where art thou, or Vain and unprofitable changes, of places & of callings, etc. whither wilt thou go? to the world & the vanity thereof. O fearful exchange▪ Refrain thyself betimes, return thy foot with speed, come hastily to the Lord thy God, humble thyself under his hand, promise and perform all obedience unto him, that thee may receive thee to his favour again. Let us think that the Lord doth speak unto our consciences, and let us answer him with a pure heart, and it will without doubt stay us from many unadvised and unprofitable changes. If we do rightly and in truth consider of this, we shall be so far from going to the wicked, that if we be among them, we shall hastily separate ourselves from them, that we may resort to the children and people of God, which in this verse are called righteous. The righteous men whose company we must keep, and to whom we must associate Two marks of a righteous man. 1 and join ourselves, are here described by two notes. The first note of a righteous man is this, that his life be ordered and guided by the word of God, which shineth out before him as a light to his feet, and a lantern to his paths. When a man therefore hath a desire and care to measure all things by the word, he walketh in the light, his light shineth, he hath an argument that she is a righteous man. The second note of a righteous man is, that he still grows up, and maketh daily good 2 proceedings in godliness. But here may some man say: I feel not this increase and going forward: nay I am so far from that, that I am sometimes driven to commit sin. To this I answer, that such a state is both doubtful and dangerous: yet if in a good conscience Notes of a good conscience. 1 2 thou labour to provide for the peace of thy soul, then try thyself and thine own heart by these notes. First if the conscience of thy former carelessness do make thee careful: if the remembrance of thy former sins do cause thee more to hate and abhor sin, more to fly from it, and the more manfully to strive and fight against it; and to be short, if thou canst make every thing that befalleth thee, an occasion to help thee forward: then mayest thou think, that even in these things thou makest some good proceedings; for 3 as we know that the clouds can neither lessen the light of the Sun, nor let the course thereof, because at the last they are scattered by the heat of the Sun which shineth out Simile. most comfortably: so we may be sure that although sometimes our righteousness be covered with our infirmities; yet if we overcome them & drive them away, the course of our righteousness is not hindered. And again, as a man is not letted by a fall in his journey, Simile. when he learneth thereby to take better heed, and to haste faster forward: so we by our falls and infirmities are not stayed, if they make us more careful of ourselves, and more earnest in going forward; yet must we not say here, it is a light matter to sin, that thereby they may be made more careful: for if a man have once truly felt the grief of heart Simile. for sin, if he know how hard it is to get victory over it, if he consider how much he hath displeased God by sin, if he consider the fearful punishment which he hath procured to himself, and if he be persuaded that none can raise him up from sin but God Good cautions to keep us from sin. alone; then he will be most afraid to sin, because he knoweth not whether God will raise him up or no, and therefore if any think that it is but a small matter to sin, it is certain, that they have not as yet unfeignedly repent, they are not as yet washed from their sins. This first rule is good, and very fit to try ourselves, when to our own feeling we can perceive no increase of godliness within us, which doth cause us when we see it, to esteem more highly of the word, and to make greater account or it: for if our former negligence, or some sin through infirmity, whereunto we have slipped, do make the word more savoury & lightsome unto us, than it is certain, that the Lord of his goodness, by this fall hath helped us forward. chose, if our former carelessness do make us more careless, if our slips or sins do make the word unsavoury or unseasonable unto us, we are in a most fearful plight, we are in great danger to fall away: therefore let us strive against these, & let us labour to use every thing to help us forward, let us labour to find sweetness in the Word, and thus we shall have comfort, even in our infirmities; then shall our light shine brighter every day, until we come to our dying day now: the means which God hath appointed to preserve and increase this light in us, is his holy Word▪ by which as we received our light, so must we labour to have it continued: therefore i● we will not ●au● our light quenched, we must not despise prophecy; if we will have it to burn cl●●●e, than we must attend unto hearing, reading, conferring, meditating, and other exercises of the Word, we must eschew evil, and the occasions of evil, than our light shall flame out continually. Vers. 19 The way of the wicked is darkness, they know not wherein they shall fall. THe former verse is amplified by the contrary estate & condition of the wicked, their way is as darkness, because they be destitute of the light of God's word, and they know not wherein they shall fall: they sin & see it not; they run unto heresies, and know it not; the judgements of God hang over their heads, & they espy it not: therefore when How the wicked walk in sin & know it not. they think least, they shall be brought into greatest danger; trouble shall assail them like an armed man, and their sorrow shall come upon them like as upon a woman that traveleth with ●hild▪ In this case are all those which are not enlightened by the word, this is the state of all those that make not the word their lantern, continually to shine out before them. But the children of God are in a contrary case, they are directed by the word in all their doings, and in the light of the word they see light. They see the subtlety of sin, and therefore they shun it, and they are taken with an horror as it were of all manner of heresies, they foresee Gods judgements and prevent them, and so are they kept safe and preserved from evil. Thus far have we been dehorted from ungodly company, both by precepts and reasons. The second part of this dehortation followeth from this place to the end of the Chapter. Vers. 20. My son, attend unto my words, incline thine ear unto my sayings. HEre followeth the dehortation, wherein we are forewarned of the corruption which ●s in ourselves: yet before the Wiseman cometh to give any special or particular precepts of this corruption, he doth after this manner deliver some general precepts Profit by reading, preaching, & conferring of the word. for the use of the word, whereby this corruption may be cured in us. These general precepts are set forth in these 3. verses, wherein first there is generally required of us great attendance unto the whole word of God in these words: Attend unto my words. Secondly, we are commanded to hear the word. This precept bindeth us to hear, whether the word be read or preached, or whether it be conferred of: for all these ways we may get great profit by hearing the word. And because we are not easily drawn unto this hearing, therefore the precept is very effectually delivered in these words. Incline thine ear. In which kind of speech there is first noted, our natural slothfulness and security, which of ourselves have no good desire or inclination to hear, unless GOD by his spirit do work it in us, and bore through our ears. Secondly, there is noted this; that we should hear though it be plain for us to do, we must strive and struggle with ourselves, that we may hear when the Lord doth never so little st●●● us up thereunto. Vers. 21. Let them not depart from thine eyes: but keep them in the midst of thine heart. IN these words is a third charge given unto us, and that is this, that we should make a profitable use for ourselves in the reading of the word, and in beholding of the creatures: for both these ways we may win great and good strength to overcome our corruption, and both these exercises are in the word commended unto us. The fourth and last precept is contained in the latter end of the verse in these words: Keep them in the midst of thine heart. In this precept is prescribed the manner of the using and doing of the former duties: for all of them must be done with the heart, we must give attendance to the word, not only with the stillness and quietness of the outward members, but we must also be attentive with our hearts, we must hear the word read, preached, and conferred of, not with our outward ears alone, but also with our very hearts. We are not to rest in the simple reading of the word, or the bare beholding of the creatures: but we must labour for a fourth thing, we must look that our hearts be present, when we either read the word, or behold the creatures. And yet there is a further thing to be here observed: for by We must store up the word in our heart, by prayer & meditations. this commandment we are charged to lay up in our hearts all the profit which we learn by these means. It is not sufficient to use them, it is not enough to feel some present use and profit by them: but we must lay up in our hearts whatsoever gain we get, that we may be stored and prepared for the time to come. This must be done by prayer and meditations; for if we pray fervently before, after, and in the using of these means: and if after we have used them, we do diligently meditate upon them, both that we may be confirmed in each duty, and also that we way apply them to our own particular & private use: then undoubtedly God will give a blessing to his means rightly used, and will write the fruit of them in our hearts, yea the Lord will give a further blessing unto them; life unto us, and health unto our flesh, as it followeth in the 22. verse, which before hath been expounded. These verses are very notable and worthy of all remembrance: for they commend unto us all the means whereby God's word is made effectual unto us, as hearing, reading, preaching, praying, conferring, meditating, and such like godly and heavenly exercises. In other places of the scripture, sometime one, sometime another is mentioned. But here all are expressly named, and this no doubt was done by the great wisdom of God the holy Ghost, which by this hath met with the corruption of our own nature. For this corruption We must not rest in the use of one good means. much prevaileth and beareth great sway in us, that we using some one means diligently, do neglect all the rest. Some men do so rest in their private reading, that they neglect hearing, praying, & other wholesome means: some do so highly esteem hearing, that they will never read to confirm the thing that they have heard, nor use any other means. And so of the rest: for there are men of all sorts. But the holy Ghost commendeth all unto us, and chargeth us with all, and that so straightly, that we cannot with hope look for any blessing from God, unless we be careful and diligent in all. It is the duty then of every man to be seriously exercised and occupied in all those exercises, that God may bless all: or if not, that sometime one, sometime another, according to his good pleasure, may profit us. These 9 verses, because they give us in charge to use with diligence the hearing and other exercises of the word, must be referred unto the second commandment. Vers. 23. Keep thy heart with all diligence: for thereout proceed the actions of life. IN this verse he doth call us from all kind of inward evil, which secretly lieth lurking in our heart, for as much as that in very deed is the wellspring of all wickedness, and because Solomon doth here note the heart, as that which is the cause of all sinful actions: so that although we should never see any man do evil, and although we should not at any time be tempted to do evil by any: yet our own hearts would corrupt us, and cause us to sin. We do hereby see that the doctrine both of the Papists and of the Family of love is most untrue: for they do teach that a man is not naturally inclined unto evil, that his nature is not wholly corrupted with sin: but that he is corrupted and infected either by the allurement, or example and temptation of others. True it is, that the occasion of evil may be offered by some other man: but Solomon doth here teach us, that the cause of our evil is in ourselves, and for this cause he commandeth us above all things to be watchful over our hearts; for from them do proceed the actions of life or of death. Now the causes why we are charged to keep such strait watch over our hearts, are in 1 Two causes of watching over our hearts. number two. The first is, because the heart doth carry with it every way all our senses: so that as the Heathen said, It is not the eye that seeth, but the heart; it is not the hand that toucheth, but the heart: and so the other senses. So from hence it cometh that there be oftentimes great sounds and much noise: yet because our ears do attend upon our hearts, which are earnestly occupied about some other matter, we hear not the sounds, we do not listen unto the noise. From hence it cometh, that we see not goodly sights and shows when they be sometimes offered unto our eyes, because our eyes are set upon that thing, about thwich the heart is occupied. Yea from hence it cometh, that we sometimes stumble in the plain ground, and our feet do fail us even in ●●●● places, because our feet are carried with our heart, which is earnestly occupied on some other matter. Therefore although we ought to keep with great care our eyes, our hand●, our ears, and other parts of our body: yet doth it most stand us in hand to keep all watch and ward over our hearts, seeing they rule all the rest. The second cause why we should watch over our hearts, is, because it maketh or marreth 2 The second cause of watching over our hearts. all our actions: for if our heart be pure, than all our actions be pure and accepted of through Christ, though some want be in them: and chose, if our hearts be not sound, but corrupted and unpure; the things that in their own nature and kind are good, yet do become evil & sinful through us. This may be perceived in all the parts of our life: let us then a little fee how our corruption deceiveth & defileth us in many things. First this is without all controversy, that is only the corruption of our own hearts, which causeth us to be slack in doing good, or to leave it altogether undone, or else to do that which is evil and odious in the sight of God. For albeit many causes may be pretended, which sometime may have a show of goodness: yet those causes are but corruptions, there is no goodness in them. Some men are kept back from doing good to their family by catechizing them, because they would not have all me●●● talk of them, and because they would not hazard the credit of their name. Some are 〈◊〉 back from being zealous in godliness: because they might still use their liberty, in buying and bargaining, whereby they might provide for their selves and families. And for every thing they do, they will have a colourable excuse, they will do nothing without a reason. But their excuses are but colours, their reasons are very raw, not seasoned with the word. They are deceived through the deceitfulness of sin, their corruption deceiveth them, they are beguiled because they make no trial of their hearts. The same thing cometh to pass even in those things which in their kind are good. To leave sin is a very good thing: yet if we do not herein take heed unto our hearts, we may before deceived: for when we be minded and do purpose to leave sin, let us consider the cause why we purpose and go about such a thing, and we shall often find that it is not the conscience of sin, but the fear of punishment, or the shame of the world, which moveth us so to do. The adulterer doth many times abstain from his filthy adultery, not because that sin is odious in the sight of God, but because it will bring him to open shame among men. The thief without any hatred of theft doth sometimes keep himself from the outward act, that he may avoid hanging and the outward danger of the law. And that the shame of the world and fear of men doth more prevail with many than the fear of God, it may appear by this that In what respects the worldlings leave sin. they will abstain from such things whereunto there belongeth shame, or for which some grievous punishment amongst men is appointed, as for theft, murder, adultery, etc. yet they will pass by great sins for which there is no penal statute, as swearing, etc. For if there were any true conscience of sin in them, they would make a conscience of all sins: but especially of these sins which in God's eyes are most abominable. Again, we must not rest when we have left any sin, as though that were sufficient: but we must narrowly search into our hearts, to see what cause hath moved us so to do: for if we do not with sorrow repent us of our wickedness, and leave it for the fear of God; but forsake it, either because it will be no longer profitable unto us, or because we be sickly, or old, or weak, and take no longer pleasure in it; then our labour is but lost, our hearts have deceived us. And many (no doubt) are thus deceived; yea, they show that they be deceived by this, that they can still speak of their sins without sorrow, and laugh at others, which commit the same sins. Verily, if they had repent of their sins, the remembrance of them would have been grievous unto them; yea, they would be very sorry when they saw others fall into the like sin. But seeing they can laugh and make a sport at it when any man doth it, as they have done, most sure and certain it is, that their hearts have deceived them, they are yet in their sins, though they have left them outwardly. Let us proceed a little further, that we may see into the corruption of our hearts. We purpose to deal faithfully, we purpose to hear the word, to read it. These things in themselves are very good: yet if we be not careful over our hearts, their corruption will pollute and defile them. For if we be moved hereunto (not with any zeal of God's glory) but with a care of our own credit, not because in Truth we would countenance the Gospel, The trial of our hearts, whether in sincerity we love the Gospel for the Truth's sake, or because we get some gain & glory by it. but because we would get some countenance by it, the thing good in it own nature is made evil unto us and sinful, because our hearts are not right in the thing. And how many be thus deceived, may soon appear by the small fruit, which most men do get by the word. For when we see many very diligent in hearing of the word, yet profiting nothing, nor desiring to profit, it is undoubtedly true, that those men are deceived by their own hearts, which are not right with God. If there were any conscience, if there were any heart or spirit in men, they would profit something, or at least they would be greatly grieved for their not profiting. Moreover, when we have brought our purpose to practise and have done any good thing indeed; even than I say, may we be beguiled, if we take not good heed. The corruption of our heart is ready to make us proud of well-doing, whereas indeed we should be humbled: it is ready to make us glory in that, for which we should give glory to GOD; it is ready to make that an occasion of slothful carelessness, which should be as a spur to make us more careful. Therefore when the thing is done, when the work is wrought, and when all our purpose is brought to pass, we must still be careful over our hearts, we must still have an eye to them, that our corruption be in no wise hurtful to that good grace which God hath given us. Thus whether we purpose to leave sin, or we leave it indeed, yet we may be deceived by our hearts, if they be not right in doing of them. Therefore above all things we must take heed unto our hearts: otherwise, we may do many goodly & glorious things in the sight of men, yet our hearts will one day accuse us for them, our conscience will check and control us, and God, which is greater than our consciences, will utterly condemn us. Now chose, when our heart is upright with God, when it is sound and sincere, then will the Lord favourably accept of our doings, and through his Son he will count them righteous. Thus if we with a pure heart do leave sin, though the dregs thereof remain with us: if with a good heart to Godward we labour after goodness, though we cannot do the good which we would, this uprightness of our hearts doth please God greatly, and he will surely pardon the other imperfections through Christ. True it is, that no man can say his heart is pure, if he compare it with the rule of God's word, or with the justice of God: and therefore, who so seeth not great corruptions in his heart, he seeth nothing. Yet the children of God may say, that their hearts are pure by Christ, which by Faith purifieth them, and hath wrought the death of sin in them, though some corruption remain in their hearts. This doctrine hath two special uses; First, to humble us: secondly, to comfort us. We 'Cause of all sin in our own selves. have good cause to be humbled, seeing that it teacheth us, that the very cause of all our sins is in ourselves, & cannot be laid upon any other. It is our own corruption which causeth us to sin, whilst it giveth place to the suggestions of Satan, to the policies of perverse men, and to the temptation of our own flesh. If this corruption were not in us, no temptation should prevail against us: if this corruption were not rooted in our hearts, we should overcome evil through goodness. Christ was free from all sins, and void of all corruption, therefore sathan by temptations could not prevail against him; no, sathan could not prevail against our first father, until his hart through unbelief was corrupted: but we through our corruption do yield unto our temptations, and therefore we are the cause of our own sins. That saying therefore is altogether unsavoury, which thieves and others have often in their mouths, when they say woe be to such a man or to such a woman, that ever I knew them; for if I had never fallen into their company, I had never come to this stay and woeful state. For albeit evil company might be a great occasion of their fall, and though such men and women did sin greatly in tempting them to sin, yet their own corruption caused them to be overcome by evil company, and therefore the cause of their sin resteth upon themselves. Secondly, this doctrine doth greatly comfort us, seeing ●t giveth assurance of victory against all temptations; if we be renewed in our inward man; if our hart be purified by Faith, and if we labour against them by flying unto Christ. And this shall seem comfortable indeed, if we consider that every man hath some corruption either more or less in his heart, according to the measure of his regeneration. And again, if we consider that the devil as a deadly enemy, goeth about to overthrow him, and to subvert his Faith by means of that corruption. These things if we think of, it willbe very comfortable to know, that we shall persever and continue, not able finally to be overcome Satan is made a chirurgeon, to cure the corruption of the Saints. of any temptation: it will be very comfortable to know, that the devil for all his fury, is like unto that soldier which lanced the imposthume of his enemy, and preserved his life, when he purposed nothingelse but to have slain him. joseph was regenerate, and when the temptations of his Mi●●risse came into his ear, he did fight against them, fled unto Christ, and had a good issue of his temptations. David chose, though in part regenerate, and truly renewed: yet when the like temptation was offered, he yielded and was overcome, because he looked not unto his heart, disinherited not his own weakness, set not the Lord for the time before his eyes, fled not unto Christ, nor fought not courageously himself against it: therefore in what measure we be regenerate, in what measure we unto our regeneration do add the fear of God, for the purging of our hearts, and a distrust of How the pure heart stadeth fast in temptations. our weakness to drive us unto Christ, in that measure shall we withstand all temptations: and ●s we fail in all these, or in some one of these; so do we yield unto temptations, and so are we buffeted by Satan. If we be pure in heart and stand steadfast, the devil, the world, wicked men, our own corruptions and all may tempt us, yet they shall not hurt us. They may let us see some corruption that is in us, some sin whereof we have not thoroughly repent of, or something that is not right within us: yet if we yield not unto them, they shall do us good and not evil, they shall drive us to CHRIST, before whom we must lay open our wounds, that he of his goodness may bind them up. This doctrine then (as we see) doth teach us reverent and Christian humility, withal, it doth ●●nister most worthy matter of singular comfort. Now that we be not deceiu●d herein, it is requisite that we make some trial of our hearts, whereby we may be truly humbled if we find them corrupted: or we may be comforted, if through the blood of Christ we do feel our sins washed away. Our hearts are tried two ways, either by afflictions and temptations, or else by the motions and affections thereof For if there be any corruption in our hearts, it will appear by one of these. Our hearts tried two ways. The first by afflictions. Sure it is, that as a man doth show himself in troubles and temptations, such a one he is indeed: if troubles do not overturn him, if fear cause him not to fall away, if temptations cannot move him to forsake the truth, or to deny his profession; then verily he hath a good argument that his heart is upright; he hath great cause of comfort and rejoicing. But chose, if for fear his heart faint, if for troubles he turn away, if in temptation he forget his trial, and betray the truth; his heart is not upright with God, he is in the gall of bitterness, he ought in his heart to be greatly humbled. Before this time of trial come, he may think well of himself, he may persuade his heart that there is great godliness in him: but if he examine not himself, if he do not straightly look unto his heart, his virtue will prove vanity, and such godliness will work his grief. There be many men which now in this time of the Gospel, do account themselves very religious, and they will bear a countenance with the best, and will outwardly appear very forward: but because they resting in their profession, do not examine their heart, their hope faileth them, and they fall away. For when the state of the Commonwealth shall be changed, when religion shall be altered, when the truth shall be persecuted, when the Lord shall take from them the light of his word, and shall suffer Satan to tempt them with heresy; then their corruption will overcome them, and cause them to believe lies. Likewise men that have been brought up by godly parents, and men that have the company of good men, may seem to be sure settled in sound religion: but whilst they rest in these outward means, and labour not after some inward truth, their hearts do deceive them, and in time they show themselves to be but hollow hearted hypocrites: for when the benefit of good company is taken from them, and when they light upon wicked company, their former godliness is forgotten, they will frame themselves unto that company. Therefore if they be tempted unto theft, they will prove thieves: if occasion of filthiness or other vices be offered, they will take the occasion, and stay themselves with many sins. Thus do temptations try what is in the heart of man. Thus do afflictions find out the hypocrisy of the heart, so that he may well be counted a sound hearted man indeed, which is not overturned by temptations, and which falleth not away by the vehemency of afflictions: for even God's children for want of examining their hearts, do oftentimes take the foil in temptations. Lot no doubt was no common drunkard, and yet the forcible temptations of his daughters caused him twice to commit that sin: his daughters were no common harlots, for than they might have had great pleasure in Sedome. But the devil deceived them with a show of godliness, and brought them to that filthy sin of incest: for when they saw there was none to continue their father's name upon earth, they thought it good to lie with their father, that so his name and seed might be continued. Very needful it is therefore to examine our hearts, and often to take a trial of them, lest the covertnes of our corruption deceive us, and make us hypocrites: and this we must be careful to do, before afflictions and temptations do come, that when they come we may glorify God by keeping our standing. The second rule to examine our hearts is, to take heed unto our joy and our grief, our The second trial of the hart by our joy and grief in good and evil. hope and our fear: for whatsoever our hearts are most set upon, we will be most glad when we have gotten it, we will be most fearful of losing it, and most greatly grieved when we have lost it. By this rule we may see how our hearts stand affected in any thing we go about, or in any time wherein we live. As for example, in seeking riches, honour, promotion, or glory, if we are most comforted when we have great hope to obtain them, if we be most cheerful when we have gotten them; if we be most afraid lest we lose them, and if we could be contented to forego any thing, rather than them, verily our hearts are most set upon riches, upon glory, upon honour, dignity, and promotion. Again, if ●e be most desirous of our salvation; if we can most heartily rejoice, when we Desire of salvation. have gotten assurance of it; if we be sore afraid of all those things which might put us in danger of losing it, if no greater grief can be fall us, than when we feel not the comfort of it, a most certain argument we may hereby gather, that our hearts do stand very rightly affected to our salvation: chose, have we no desire to seek after it? have we but small love of the means whereby we may attain unto it? then surely we are more carnal than spiritual; vea, it may be well doubted that we are altogether earthly, we seek not the things that are above. The like may be seen in all other things: Art thou glad and cheerful when thou receivest some profit, and heavy hearted when thou shouldest be thankful? Art thou sorry when thou receivest any loss, and without all sorrow when thou hast sinned? Art thou angry when thou art wronged, and not at all displeased when thou hast done open injury to the High GOD? Where is thy heart? where is thy uprightness? it is gone, wickedness hath bewitched thee, and thy own corruption hath made thee careless. In heaping up thy riches, thou sayest thou art not covetous, because thou givest to every one his own, and takest nothing but that the Law will give thee. But all this thou mayest do, and yet be covetous: if then thou wouldst know they heart thou mayest hereby try it. If thou be ever musing how thou mayest get thy goods: if it, cheer up thy heart, when thou dost increase them, than thou art covetous, though thou see it not, thy mind is on thy money, though thou perceive it not. Let us see in this one particular How to discover a covetous heart. point: thou hast much corn to sell, dearth of corn would be commodious unto thee, and yet hurtful unto thy poor brother, and to the whole land: Now if thou wouldst wish dearth for thy own profits sake, though it would be a hindrance to the whole Church; if thou rejoice more in thine own gain, than thou canst be sorrowful for thy brother's harm; if thy gain do make thee through pride, to advance thyself above thy brother, then doubtless, thy heart is sore infected with corrupted covetousness. Contrariwise, if it be cheap, and thou canst be more glad for the profit of many, than thou art grieved for thy own loss, or if it be dear, yet thou canst wish from thine heart, that it were cheap; then thou mayest safely say, that covetousness prevaileth not against thee, it ruleth not in thy heart, yea, by this thou mayest see, that thine hart is rightly affected, both to God and to thy brethren. To conclude this point, wouldst thou know in what truth of heart thou dost labour for the glory of thy God? Come hither, examine thy hart with all reverence by this rule, and thou shalt know it. The glory of God especially shineth in the prosperous and flourishing estate of his Church, and his glory is then trampled under foot, when his Church Care for the prosperity of the Church, a special note of God's children. Psal. 122. is oppressed. Thou seest the Church in our land hath great quietness: this thou rejoicest at, yea thou canst heartily pray for thy Prince, that peace may be continued in this Church. This is well, and more than many do: but this is not enough, thy heart in this may deceive thee, because thou mayest be moved to do this for thine own ease, without any care of God's glory: examine thyself therefore a little further, and call unto thy consideration the Churches beyond the Seas: thou dost hear that they be in continual trouble, they be persecuted, and on every side invaded: Their Priests are slain, with the sword, their Princes are piteously abused, their people are led into captivity: so that there are nothing but complain in their streets. Here mayest thou try thyself, if there be any truth in thee. For if True trial of our joy and sorrow. so be thou be so full of thine own prosperity, that sorrow cannot enter into thy soul for thy poor & afflicted brethren's sake: nay, if thou canst not be more sorrowful in their sorrow, than thou canst rejoice in thine own joy, thou hast cause to fear, thy heart is not sincere toward the glory of God. In like manner, thou thyself art in misery, tossed with afflictions, and troubled on every side: yet thou hearest that rest is given to the Churches, thou hearest that God hath blessed them with the blessing of peace. Oh now if thou couldst rejoice in the joy of God's people, though thou wert in sorrow; if thou couldst glory with God's inheritance, though thou suffered'st some outward shame, if thou thoughtest thyself happy in the felicity of Gods chosen, although of all men thou mightst seem most miserable; then would thy conscience no doubt speak comfortably unto thee, it would tell thee thou didst truly esteem of the glory of God. Now if thou thinkest that herein too Paul afflicted, yet great lie comforted, when he heard of the peace of the church and prosperity of the gospel, much is required of thee, then look unto God's children in former ages: Paul was sore afflicted, much troubled, and often imprisoned; yet all this did nothing grieve him, so long as the Gospel had good success, and the Churches flourished. Therefore in his Epistles he saith often: I was comforted when I heard of your faith: I live if you stand fast, and such like speeches, whereby he did evidently declare that he sought the glory of God, and not his own praise. Daniel chose was in greart credit, honour, and estimation, he was preferred above all the Princes of Persia, and was second unto the King; but how did he esteem of this honour? what account made he of his authority? Surely very little, for when he saw that the appointed time of the end of their captivity was not come, when he saw the worship of God decayed and worn almost clean out of mind, when he saw the oppression of God's people by the wicked heathen, his heart was heavy, and his soul did melt for grief; yea, though he had liberty to worship God, though he were free from all oppression, yet did he humble his soul with fasting, and was in heaviness three weeks of days, because God's Church was not farther enlarged, because the Temple lay unbuilded, and because his brethren the jews had no opportunity to cleave unto God's worship. This was the practice of godly men in ancient times. This also must be our practice, if our hearts be pure: thus far for the trial of our hearts by fear, joy, hope, and grief, in all things which we take in hand. Now followeth the second part of this trial, by applying it unto times, as unto prosperity and adversity. If we look not warily unto that time wherein we live, we, through the great corruption of our hearts may be dangerously deceived. For prosperity will move us to praise God, and trouble will make us tremble at the thinking of him, and none almost is so desperate and void of all knowledge, which will not do so: the wife of job will praise and bless God, in abundance and prosperity▪ and she no doubt hath many companions. Pharaoh will be humbled when the hand of God is upon him: Saul will be godly when God doth afflict him: and will not many do as Saul did? are not many like unto Pharaoh? Therefore if thou wilt have thy heart pure, Trial of the heart in prosperity. look unto thy profession in prosperity, and diligently try thine heart when thou art in trouble. For thou mayst seem to fear God when his hand is upon thee, thou mayst seem to love God when he doth enrich thee, and yet thou mayst prove an hypocrite at the last. Take heed therefore unto thy heart, and try it thus, when thou aboundest in all things, thou lovest God. This is well if it be in truth. Dost thou also fear him? Art thou afraid to displease him? Art thou afraid to sin against him? Dost thou of very conscience abstain from secret sin against him, though no law can punish thee? Art thou afraid to do wrong to any man, then when he cannot revenge himself upon thee? This if thou canst do, thy love is true, thy prosperity hath not deceived thee: but if thy prosperity puff thee up, if it breed in thee a carelessness of sin, if by thy might thou wilt oppress him, although he be poor, & cannot withstand thee; then if thou hadst the love of men and Angels, it were but hypocrisy, though thou seemedst to be nothing but love, yet thy heart is bewitched, thy prosperity hath drawn thee from God, thy wealth hath deceived thee. O look unto job, and consider his life, and thou shalt see, that when he flourished like the green bay three, yet if he had sinned, he durst not go out of the doors, and if the most contemptible of his family had aught against him, he would have taken the reproof: if then thou abstain from open sin, and yet make no conscience of secret corruption, if thou abstain from those things, for which punishment is appointed, and yet not from those, which indeed are greater, though by law they be not punishable, thou dost not love God, because thou fearest not to offend him, he will count thee an hypocrite, although thou be called a Christian. The way to remedy this thy corruption, is to labour in thy trouble, that thou love God, and to strive in thy prosperity, that thou mayst fear God, and then thy heart shall be upright, neither thy prosperity nor thine adversity shall draw thee from God. But what speech can be sufficient to paint out the corruption of the heart, which unto man is unsearchable, and above all things most deceitful? One Sermon is too too little, if the exercises of weeks and months might be spent in one thing: this amongst many, would minister sufficient matter in this exhortation. Take heed unto your hearts, for from thence proceed the actions of life. FINIS. MEDITATIONS ON PROV. 14. VERS: 5. 6. 7. 8. Vers. 5. A true witness will not lie: but a false witness speaketh lies. THE righteous man knowing that his tongue was given to him speak the truth, will make conscience of a lie even in To love and speak the truth in the least matters. the least things. But if the matter be of more weight, or if it come into the place of judgement, than he will much more heartily abhor all lying and deceitfulness: yea, than he will not be brought to speak any thing whereof he hath not a certain ground. As for the ungodly, it is not so with them: for they having no care of truth in light and common matters▪ do soon cast off all care & conscience even in greatest and most weighty causes. This agreeth with the saying of our Saviour Christ, Luke 16. 10. He that is faithful in the least, he is faithful also in much. Which may be thus particularly applied: he that for conscience sake doth speak the truth in common and small matters, he will also speak the truth in matters of great importance: and he that is not ashamed of a lie in his private dealing, he will also without shame bear false witness before the judge. Here than we be taught in the least things, to enure our tongues to speak the Truth: So shall we be better preserved from false witness bearing: for the Lord would not have us to dally with sin. Therefore in his righteous judgement, he doth leave men that make no conscience of a lie, and suffereth them to fall, and to offend in some open and known truth. Again, whereas men take great liberty in lying, if the matter be secret and unknown; How God chasteneth his children for lying. the Lord doth hate this hollowness and hypocrisy of men, and doth often bring it to light, that by the sorrow for, and shame of that sin, (if it be possible) they may be caused to make greater conscience of a lie for ever after. Therefore if we would not have the Lord to punish our lesser frailties with greater sins: if we would not have him to punish our secret sins and faults, with open and notorious offences, then let us be afraid to tell a lie in the very lightest and most secret causes. But if this will not at all move us, yet let us be overcome with the consideration of those fruits which will come of true speaking, specially let us consider of these two. First, the love of the Truth doth breed and beget in us a great and singular comfort, when we see that herein we resemble our heavenly Father, who is the God and author of Truth. Secondly, the love of the truth is a special help to revoke us from sin. For as the liar can so cloak his sin, and set such a colour upon it that no man can accuse him; no admonition or rebuke can take hold upon him, no threatening fear him: So the silly soul that in simple truth doth confess his sin, is open unto rebukes and holy censures, his heart lieth naked before the word, which doubtless will work effectually to reclaim him from sin. The second thing which we must learn out of these words is this: that albeit we must speak the truth at all times, and in all places: yet must we be especially careful so to do To speak the truth in judgement. when we be called as witnesses before the judgement seat. For the whole state and order of judgement doth depend upon the witness: so that the Questmen, the judge, and all, do proceed either falsely or truly, according as the testimony of the witness is either false or true. Last of all, we learn that good care must be used in choosing of witnesses: so that we may not take perjured persons, or common liars, no not such as do often lie, though it be but in light matters: but if there be any one man that of conscience speaketh truth in all things, he is worthy and fit to be a witness. This condemneth the practice of the receiving all indifferently to be witnesses in court, and specially such as be known to be common liars. Thus much for this verse. Vers. 6. The scorner seeketh wisdom, and findeth it not: but knowledge is eas● for him that will understand. BY the scorner is here meant the proud & contemptuous man, who in the pride of his wit will compass any thing, neglecting, yea contemning those holy means which Scorn. God hath ordained. This proud and contemptuous scorner shall not find knowledge. By knowledge we may understand, not the knowledge of the letter floating in the brain, and flowing even at the tongues end (which indeed is not worthy the name of knowledge:) but the true understanding of the word taught by the spirit, which entereth into the heart, and worketh on the affections, frameth to obedience, and assureth of everlasting life. This indeed is healthful knowledge, which the skorners though they seek, shall True knowledge, where and how to find it. never obtain. And hereunto doth our Saviour Christ give witness when he saith: Many shall seek to enter in, and cannot. Now if we would see the cause hereof, it is this, they do refuse the right and direct means whereby to come to knowledge, or else use the means with corrupted hearts. For if they seek and search in the profane writings of Heathen men, or in the corrupted writings of hellish heretics, no marvel if they never find this knowledge. For how can they find truth in falsehood? How can they find the true knowledge of God in the feigned devices and inventions of men? Again, though they cast off all these, and come to the holy word of God: yet if their hearts be not sound and right; if they seek profit, preferment, and vain pleasure, doubtless they shall never attain to this holy knowledge. For sure if the heart be corrupted when they come to study upon the word, they shall be made worse and not better by it. The experience of this do we see in many, who seeking and searching after knowledge, either to get livings, or to gain credit, or to some such like evil and corrupt end; they have been disappointed of their hope, and have failed of that which they sought after. By the example of others then let us beware and learn to seek after the knowledge of God and of godliness in the written word of God, which only is able to make us godly. Again, above all things let us take heed unto our hearts, that they be upright and sound in seeking for it. Now for the trial hereof, let us examine whether we seek knowledge, that we might be better able to glorify God, and to profit our brethren: let us examine whether we seek Christ for Christ: whether in Christ we seek nothing but Christ: and this if we can truly see and feel even in the truth of our hearts, than our▪ heart is upright, then have we before us a right end, then do we rightly seek God, and he whom he hath sent jesus Christ, even to the salvation of our souls. True it is, that the Lord may and doth often bestow livings, Trial of our hearts whether we principally respect God's favour in all our actions. riches, and such other outward helps and benefits on his children: but they do not chiefly seek these. They take these as an handful, yea as an overplus of his favour: but their hearts are not set upon them. Their love is set upon God and upon his glory, & that they especially labour for, that they do toil and travel about, and that is the end of all their labours, in what measure they obtain that, in that measure they be quiet, though they want other things: but in what measure they do not find that, in that measure are they grieved, though they abound in outward things. When a man is of this mind, when he hath this heart, when he hath this good will to learn; then among many other blessings he shall be sure to find that which followeth in this verse: Knowledge shall be easy to him that will understand. There be two things whereat many men are much offended, and whereby they are Contempt of the word, what causes breed it. driven from that due care which they ought to have of the word. The first is because they see that great and wealthy men of this world little esteem it, and make light account of it. But men should know that the affections of such are for the most part weaned from the 1 We say the rich and the mighty est●eme it not. 1. Cor. 1. word; their love is set upon their profit, upon their pleasure, and upon such other things below. Now the mind and heart being forestalled, yea and surcharged with the liking of these things, they cannot with desire receive the word into their souls: and seeing that they have little liking of it, and less will and desire to learn it, no maru●ile though it be as unsavoury salt unto them. The second thing which feareth and offendeth many, is the hardness of the word. Oh 2 We say it is too hard. Psalm. 19 7. (say they) we would gladly learn indeed, but the word is so obscure and hard, that indeed it cannot be learned. See the shameless ungraciousness of some men, who to clear themselves, will lay a fault upon the holy and pure word of God. But know this O man that the word is hard, because thy heart is hard through sin. Covetousness, anger, uncleanness, security, and such like sins, have so beaten and trampled upon thy heart, that it is even hardened through the deceitfulness of sin: but repent thee of thy former sin, and Hebr. 3. 12. 13. put away the evil of thy works, and then come to the word with a holy heart, and then thou shalt see and feel thy understanding enlightened, thy judgement reform, and all the words of wisdom plain and easy unto thee. All this is confirmed unto us by plain 3. Cause. Some secret or open sins, cause the word to seem hard unto us. and daily experience: for when a man hath been buffeted with some sin; when he hath yielded too much to pride, worldliness, anger, and such like; when he hath fallen into some misliking of the word, or of the preacher, then in hearing he heareth not, and the word is a sealed book unto him. chose, when men do most mislike themselves for their sins, when they be most grieved for their dullness, when they think themselves most unapt and most unworthy of knowledge, and yet desire to find comfort in the word, wish to be enlightened and led into the true knowledge of it: then doth the Lord very often give them the deepest insight into his heavenly mysteries; then doth he work in them a most comfortable feeling, & then doth he also put and stir up most heavenly and holy motions in their minds. By all this must we learn many things: first when we 1 hear the word without fruit, than we must return into ourselves, and know that our sins are the cause of blockish dullness which is come upon us. Anger hath troubled our affections, and pleasure hath stolen away our hearts: profit hath corrupted our judgements: therefore our judgements do not yield unto the word, it cannot enter into our hearts, neither can it work upon our affections. We are then in this case to bewail our sins, to labour for repentance, to pray for the spirit of sanctification, whereby these sins may be consumed, and then return unto the word with prayer, and the Lord will bless our understanding. 2 Again, when we see our judgements reform, and our hearts touched, so that the word worketh upon our affections, than we must know that the good work of God hath gone before: his mercy hath disburdened us of the heavy burden of sin, his goodness hath emptied our hearts of unprofitable thoughts, and his good spirit hath wrought all in all in us. Then to shut up this verse let us know, that as sin doth hinder and hold the word out of our hearts: so doth the love of the word as it were open the door of our hearts, and make a broad and large passage for the word to enter into us, and to work that good work for which it was sent. It followeth in the next verse. Vers. 7. Depart from a fool when thou perceivest not in him the lips of knowledge. GOD hath ordained that men should live together, that one might be helpful to another. But there is a nearer bond of friendship, when one entereth into league with another, Friendship. or when one maketh choice of another, for some nearer bond of friendship, affinity, or such like. And because this bond cannot stand, but where there is a great likeness of conditions and qualities, and it is commonly seen that the party better affected is sooner changed: therefore in this place we be admonished to beware, least at any time we join ourselves to those that are foolish and ungodly. Not that it is altogether unlawful to have any dealing with them: but that we may not come too near unto them. For to Common duties with godless men. eat and drink with them, to dwell in the same town by them, and such other common duties, be not unlawful. But to join in marriage with them, to make them privy to to our counsels, or to use them as more near and special friends, this is unlawful, and this is here forbidden. For little or no good at all can be gotten by them, they will hardly or not at all be brought to goodness, and such is their subtlety, that one of them is able to pervert the faith, or at least to corrupt the manners of very many. Good cause therefore there is why we should depart and get ourselves from them: on the contrary side we be taught to seek out good company, and to join ourselves to them as nearly as may be, yet with this full purpose of heart, that we may receive fruit and profit by them. Nature doth call upon us to do this; the communion of Saints requires it at our hands, our own profit should compel us, the examples of every man in each calling may move us thereunto. For men do desire to be in company of their betters: the scholar would be in company of him that is better learned: the worshipful man desireth the company of the noble man, and the honourable delighteth much in the favour of the Prince. Yea in the basest occupations and handicrafts, men do still desire to be in the company of them that are most skilful. And all this is to obtain the knowledge of earthly things, and the favour of them that can help them; how much more than should we desire the company one of another, that we might be helpful one to another in heavenly things? Nay, how entirely should we be joined one to another, and receive good one by another in all kind of goodness? And yet must this be done in great discretion: for the best men have their faults. Therefore we must be most careful, as to receive what good we can by any, so to receive hurt or hindrance by none at all It followeth. Vers. 8. The wisdom of the prudent is to understand his way: but the foolishness of fools is deceit. THat is true wisdom indeed, which beginning at knowledge doth go forward unto True wisdom. practice, and beginning at faith doth further proceed unto the fruits of faith. For unless there be profitable use of knowledge, both in our general and particular callings, it hath neither the sense nor the savour of heavenly wisdom. Then we be here admonished to labour that our knowledge may grow unto faith, and that we build a godly life upon faith. And that we may thus do, we must especially travel that our hearts may stand in awe of God's word, and that we may have a charitable and loving heart unto men. This if we can obtain, then shall we in fear and love do the good duties which may glorify God, profit men, and have sure arguments that we have true wisdom. But the foolishness of fools is deceit. That is, they do either take a wrong course of life, or else if they take a right course, yet their hearts are not aright: and therefore they deceive both themselves and others. All this cometh to pass, because with conscience they do not apply every general point of doctrine to their particular estate, and labour not to make practice of it. We give titles unto men, & count them wise and politic men that can foresee and prevent worldly displeasure. But the holy Ghost hath given sentence upon such, that if they labour not to live godly, they be but fools: yea & the more knowledge they have, so much the greater fools they be, if they do not for conscience sake practise the same. We see then what we must do if we will not be counted fools. Now all of us, be we never so simple witted, would be loath to be counted fools, and indeed the name is most reproachful, and will Greatest fools. Matth, 5. grieve a man at the very heart. Therefore our Saviour Christ doth recite it among those words that kill and murder, saying: Whosoever saith unto his brother thou fool, shall be guilty of hell fire. But howsoever grievous it is, yet in truth we are such, if having knowledge we do not bring it into practice. This than must be forcible to make us to join a godly life with good knowledge, and good works with a lively faith, if before the Lord we will not be accounted fools. Vers. 9 A fool maketh a mock of sin: but among the righteous there is favour. THe heart of man is fraught and filled with much gross and filthy 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 testify, (and we know Fearful to make a sport of sin. that his testimony is true) that the fool doth make even a sport and a pastime of sin. Our own days will confirm the same. For come unto an adulterer, to a false witness bearer, and to such gross sinners, tell them that God is angry with them, that he will be avenged on them, as he hath been upon others for such sins, and what I pray you, will they do? Surely he that is filthy will be more filthy, and the false witness will mock at judgement. And what is this but to make a mock and a ●est at sin? ●ay, what is it but to make a God of sin, and to serve it in stead of God? and how do they grow unto this height and excess of sin? Surely one chief cause is, because they be not plagued like other men, because the mercy Psal, 73. of God doth hedge them in on every side, and because they pass their time in prosperity and pleasure. O what a monstrous thing is this that a man should be made worse by the Rom. 2. 4. 5. goodness of God? how miserable is that man that will make the mercy of God an occasion of his own misery? & how unthankful is he, that the more benefits the Lord doth bestow upon him, the more he will heap sin upon sin? nay how worthily is he destroyed that will abuse the unspeakable loving kindness of the Lord to his own destruction? And that there should be such, the Apostle Peter foretold us, In the latter times (saith he) shall come mockers, which shall ask for the coming of the Lord, as though he would not come at 2. Pet▪ 3. all. But these abuse the goodness and bounty of the Lord, who would that all should be brought to repentance. They therefore do treasure up wrath for themselves against the day of wrath, wherein the Son of GOD shall come in judgement and fierce wrath, against them that have made a mock of sin, & have not been led to repentance through his long patience and loving kindness. Now seeing the judgement of God will lay hold of all those that lie in sin, and seeing we can never com● out of sin so long as we make such light account of it; let us know that although one sin is less than another, and although a sinner in thought may be counted a little sin, in respect o● a sin in outward act: yet in very deed and before the Lord no sin will be counted little For the infinite justice and mercy of God is violate Light sins with men, great with God. even by the least sin, and therefore no sin can be counted little; for even the least sin is sufficiently able to condemn and confound us from the presence of God. Again, if the Lord should set the least sin upon our consciences, and suffer our consciences to check us for it, and Satan himself to burden us with it: doubtless it would be so heavy and grievous, that we should not be able to abide it. How then can we make light account even of that sin, which of all other seemeth least? Moreover, the Lord will not only condemn the wicked as for their great, so for their lesser sins: but he will very sharply correct, yea and severely punish even his dearest Light and small sins in appearance in God's children severely punished in this world. children for those sins, which in our eyes do seem most small. Thus was Adam thrown out of Paradise for eating of the forbidden fruit. Moses for speaking of an angry word died in the wilderness, and could not be suffered to come into the promised land. Ezechias did but show his treasures to the Ambassadors of Babel, and for that sin they were all carried into Babel: yea the holy temple was spoiled, the holy vessels were profaned, and their glory was given into the enemy's hand. josiah did go to war against his enemy and the enemies of God, and that only to keep them out of his own land: yet because he did not ask counsel at the Lord, therefore he was slain in the battle. What sins are less than these? and yet see how sharply the Lord did punish them in his own children: and can it be then that any sin should be counted light? Besides, though it were granted that some sin in itself were but little, yet for this cause could it not be counted little, because in time it will draw us and drive us into gross offences. But seeing that in truth the least sin is too great, then how much the greater must we think every sin to be, considering Note. that it cometh not alone, but either presently or shortly after bringeth in great transgressions? Last of all, seeing that the least sin could not be forgiven but by the death of the Son of God, so that he must suffer the very pangs and pains of hell for the least sin that ever man committed: seeing that even our least transgressions caused him to be accursed, and in the extremity of grief to cry, My God, my God, why hast thou forsaken me? Where have we the face, or how can we find in our hearts to make a mock of the least sin? Well then, let us know sin to be sin, and labour to be sorrowful for every sin: so that although we be not in like measure sorrowful for all, yet let us take heed that no sin escape us without some true and godly sorrow: then shall we find favour True sorrow for sin. among the righteous, yea then shall we obtain mercy from the Lord. For the less we favour sin, the nearer we be to the favour of God: and the more we hate sin, the more we shall be sure to enjoy the loving kindness of the Lord: yea, joy and peace and comfort in the holy Ghost is oftentimes bestowed upon men in greatest measure, when they feel the greatest measure of unfeigned repentance, and godly sorrow for sin, and have conceived the greatest hatred against the same. The Lord in mercy therefore increase this sorrow and hatred in us ever more and more, that our joy and comfort may be the more increased, through jesus Christ our Lord: to whom with the holy Ghost, one true and everliving God, be all praise, power, dominion and principality, now and ever. Amen. THE SUM OF THE Epistle to the Hebrewes. THE whole Epistle to the Hebrews containeth the sin of Apostasy, from which the Apostle laboureth to dehort them, and that by five reasons specially: First, in the first Chapter he shows that Christ is above all Angels, whereof he inferreth in the second Chapter, That if God did punish the contempt of the ministery of Angels, much more is the contempt of the ministry of Christ punishable, because he so far exceedeth the Angels. In the third Chapter he shows that Christ is above Moses, whereof he infers in the fourth Chapter, That if Moses ministery contemned caused revenge, much more Christ his ministery contemned causeth revenge, because it is far greater than Moses. In the fifth Chapter he shows, That Christ the sacrificer is greater than Aaron the Priest, whereof he inferreth in the sixth Chapter, That if God did correct the contempt of Aaron's sacrifice, much more will he condemn the contempt of Christ his oblation, because Christ is superior to Aaron. In the seventh, eight, and nine Chapters, That the ministery of the Gospel is better than the ministery of the law, whereof he inferreth in the tenth Chapter, That if they were punished that despised Moses law, much heavier is their judgement which despise Christ his Gospel, for that Christ is above Moses. In the eleventh Chapter he shows, How all the Fathers were justified in continuing in the faith, whereof he inferreth in the twelfth Chapter, That who so will be justified with them, must after their example continue in the faith. Lastly, he concludeth with wholesome exhortations fitly joining to his former doctrine, For because we may be Apostates in life as well as in neglect of doctrine in the thirteenth Chapter he addeth many good precepts of Purity, mer●●, sanctimony, prayer, thanksgiving, liberality, and obedience to their teachers▪ And then falling as it were on their necks, he kisseth them, and comm●●ding himselve to their prayer, he commendeth them to the rich grace of G●d, 〈…〉 and s●amp of all his epistles. A BRIEF SUM of Ecclesiastes. FOr the understanding of Ecclesiastes, because the things therein contained depend of an history, we must know that Solomon, from the beginning Solomon how qualified in his youth. of his days was a well disposed young man, endued with most excellent gifts of regeneration and government. Afterward from one well given, and in a good way, he fell to be a riotous and a profane person: and yet obtaining grace by extraordinary privilege (I call that an extraordinary privilege which either implieth a particular commandment against a general precept, or a particular practice against some general rule dispensed of by GOD) he became sorrowful for his folly, and being desirous to leave to the world a testimony of his sorrow, he taketh upon him in this book the person of a public Penitentiary, professing it to be a monument of his unwise dealing: and therefore it may be called Salomon's retractations. And surely it is verily to be supposed, that the Lord hath set up this man as a sign, in whom he would by proof and experience show, that men can never be happy, for these things which most men account to be happiness. We say in schools, that practical and real syllogisms are far above speculative and imaginary reasons. And we know that in all histories the proof and experience of the reporter affordeth great credit. Solomon showeth in this book that he Practical & real syllogisms far above imaginary. proved all, and yet this is his conclusion, That to fear God, in reverent regard to keep his commandments, is all a man can come to, the only way to find peace of conscience, and to assure us of the favour of God. This is the assurance of our country, that we shall one day enter into it; when we have a purpose to this, we need seek no further This had I (saith Solomon) notwithstanding he was not content, but he imagined some thing else might be found out which he had not, and being a man of wisdom he thought there might bosom better kind of life invented than this was. Well, he trieth mirth, wives, building, etc. which might seem to content him: but when twenty years were spent in trying conclusions, he was as near then as he was at the first: nay, without the special indulgence of the Lord, he was further off too. And as a horse in a mill, when he had gone in his circuit, he was at last where he began first. Well (saith he) whatsoever I tried beside the conclusions of the faithful, all deceived me in the fruition. And that which is more, every purpose of mine heart being vain, left a sting and prick behind in conscience, which did countervail and surpass all the former delights. So then, Solomon returning into the favour of God, condemneth all external things to be but vanity, and he would teach us this lesson, that ruina pracedentium must be admonitio sequentium. If any man will try conclusions against God's conclusions, he shall try nothing in the end but himself to be a fool: and by how much the more examples might have forewarned us, the more we are to excuse the Lord, and to accuse ourselves if we fall. GODLY INSTRUCTIONS FOR THE DUE EXAMINATION AND DIRECTION OF ALL MEN, TO THE ATTAIning and retaining of faith and a good conscience. CHAP. 1. Of Christian Admonition. WOrldly wise men call admonition meddling, & that they that look not to other men's matters are thought to be peaceable, and learned sober wise men, & they that practise admonition are thought to be unsociable. Cain himself was of this judgement, he was one that looked not after his brother's life, but soberly (as he thought) respected his own: by this one example we may see what spirit they have, who say, I have nothing to do with him. We, having learned not the practice of the world, but the practice of the word, look for another judgement, and breaking through all such shadows, we dare and must be busy with our brother, Levit, 19 17, And if need be, we will sharply deal with him, as plucking him out of the fire, Jude vers. 23, We may not under the colour of peaceableness, muzzle our mouths: if I have an eye in the Church, I must point at sin; if I be an hand in the Church▪ I must pluck it out: for every sin not admonished, when, and where we may, is enrolled among our sins, because how many sins we have willingly seen or heard, and not rebuked nor lamented, we have committed them. They object, our corrupt nature is disposed to wink at the offences of our brethren. I answer, howsoever corruption may be intermingled, yet the first motion of rebuking sin is of God. A good Father said, I was never acquainted well with any, but first I displeased him by admonishing him of some sin. And like as the children of Israel were going but eleven days journey in thirty years: so we might go by admonition as far in eleven days, as some without it can do in many years▪ And as in a lethargy we have need of a purgation: so when the grace of God freezeth in us, we have need of admonition. 2 As he that admonisheth another of sin, and is not grieved, profiteth another, but not himself: so he that seems grieved, not admonishing his brother when time serves, is not truly grieved. 3 In admonishing it is good to observe the rule of our Saviour Christ, Matth. 18. before we proceed either to Minister or Magistrate: than so doing all things with love, lenity and prayer, we may not doubt but the Lord will bless his appointed means, and so in faith and meekness offer ourselves to him: if it be so that we see no fruit, yet we shall possess our souls in peace, with the conscience of our simple obedience. 4 A godly man doubting whether (being moved in heart to admonish an unruly party by writing, and fearing that it would not be profitable (he should continue in his purpose or no; he was answered: it was a great sin then not to do it, and also a great great judgement of God came on that sin often, which was, that we should forget the good motion: or having the good motion, we should want opportunity to do it: wherefore let us do the thing, and leave the success to God, after we have prayed for it. And if it so come to pass (as often it doth) that though the action be good, our hearts upright in the doing of it, our affection loving, considering the thing right and good, yet our labours and our prayers be unfruitful: let us remember that in all these were secret imperfections and sins, for the which the Lord might hinder the success, which by deferring he doth scour away, that afterwards in fuller measure of his mercy, when we shall be the better prepared by humility to be thankful, he power out a more rich measure of granting our requests upon us. 5 The children of God become better, and profit more when they are rebuked; and a rebuke is not without effect in any, but in the wicked. They that harden their hearts and necks when they are admonished, & think that sharp handling doth make them worse, had need to take great heed to themselves: for if the Lord cannot prevail by great admonitions, nor sharp rebuking, he will certainly punish: for though he did bear with the often murmurings and many sins of the Israelites, yet at the last he swore in his wrath they should not enter into his rest. 6 jethro doth not rashly reprehend Moses, Exod. 18. 14. but he first cometh to the knowledge of the cause: and when he saw clearly that there was an oversight in his son, then doth he admonish him, & give him such counsel as is agreeable to the word of God. The want of this wisdom doth often make our admonitions unprofitable, because we take not advisement how the case standeth, then for that we do not labour to have a sure ground for our counsel out of the word of God. If then we will that our admonitions take place, let us first duly consider of the thing itself, and by the word try it to be a fault; then let us also labour to have a way out of the Word, whereby the matter may be better handled. If this were an oversight in Moses that he had need of an admonition, who can exempt himself from it? None at all, but every man must be content to be admonished, yea though it be of his inferiors: for so Moses, far excelling his father in graces, yet is profitably admonished by him, and willingly receiveth it. So was Naaman the Syrian admonished 1. Sam. 25. 31. 32. by his servant, and Abigail by her servants, and she did also admonish David the King and Prophet of God. We must then admonish, and be admonished, even by them that have received lesser graces than we, and with all modesty and love, and thanksgiving, as Moses and David. 7 The nature of the wicked soon appeareth in admonition, who will at no hand be admonished by the godly, albeit the cause be never so just. The wicked Israelite could be content to suffer the wicked Egyptians to whip him, but not godly Moses to admonish him. The world will be subject to the world, but not to God, 8 We must learn to admonish speedily after the offence is committed, because our nature in good duties, and in them especially which have offence with them, is ready to put off, we must not-tarrie until we meet the offender; but go to him, whilst the brunt is upon us: for our nature is given to cool too fast, if we ply it not whiles it is hot. So our modo and modo, never have a modum, when we post it off from time to time, and our anger against sin is quickly shaken: while we are hot then, and our brother is sick, the equity of the thing requireth, that we should go to him, though otherwise he should come to us: The reason is, because after sin is once committed, there is a darkness, a dimness, or a mist brought on our souls, whereby howsoever in judgement we receive somewhat of other men's sins, (as David did of his offence, that took the poor man's sheep) yet we cannot see our own. Besides, there is cast a deformed blemish on the glass, showing us our sin, and the devil so providing, that sin never dieth, we abhor those means which should recover us; we on our parts receive our standing to this end, to admonish. Wherefore, Peter not being able to requite Christ for praying for him, that satan might not overcome him, is commanded by the confirmation of his Faith, to remember to confirm the faith of others. And Psal. 26 the Lord is content to set over the debt due to himself to others. And john makes this a special note, that we are not dying, if we love the brethren. The third reason that should move us to make haste, is this: whilst sin is yet tender, green headed, and shamefast, whilst it hath blood with blushing in the face, whilst it is like a little asp, or like a small cord, it is wisdom to admonish the party of it: otherwise it will fall out with us, as with the practice of an ancient Father, who planting one year, plucked up the plant with one hand, who suffering it two years, was feign to pull it up with both his hands: but planting three years, he used both hands and breast; at the length when it was a plant of four years old, he was constrained to let it alone. So God would have us pull up the sin whilst with one hand we may do it, not to tarry, whilst two hands, breasts, and all will not do it: for fear of negligence we are to admonish in respect of ourselves, because the sin is on our score, that we admonish not. The same God that saith, forgive thy brother if he offend, saith also, if thy brother offend, admonish him, Many would have their faults forgiven, but not reproved: but he sinneth as deeply that reproveth not, as he that forgiveth not: so fearful a thing it is not to admonish. 9 It is a good thing when we so take an admonition, as the admonition take us. Paul Gal. 2. 11. 12. 13. reproves Peter openly, and records this fault in his epistle: and yet Peter for all this calleth him his brother Paul, commending his wisdom, his gifts and graces, accepting his admonition not as a blow with a staff, but as a most precious balm. But we when a spot is showed to be in our garment, are ready to take up mire, and to cast it on his coat, that pointed at our spot: or seeing something in our face by a glass, we be ready to break the glass that showed us our blemish. Again, when we admonish, we shall meet with some that will flatly deny the fact: some will grant the offence, but in part: some will confess the whole, but they do extenuate it. For all which maladies, as good Physicians, we must not at the first urge the most forcible medicines, but use them in their degree and place, that is, when more favourable means prevail not: we must not with Rehoboam use too strong a purgation at the first, lest our patients be not able to bear it, but we rather cause them to be more crazy, than rid them of any part of their disease. CHAP. II. Of the form and rules of Christian admonition. THere are two sorts of sins, some greater, some less: for Christians are All sins are not equal. neither Stoics nor Epicures, for Paul opposeth himself to them both▪ Act. 17 18. they esteem not all sins alike: Neither are they all one with those which have a bottomless charity, who can count all evils infirmities. And there is a third sort worst of all, and they will make every sin a mote, & a beam when they list: the earth is a beam in itself, but a mote in the sky. But we know that all sins are not of one last, Gen. 15. I will not bring in the Israelites till the measure of the sins of the Amorites be full: So there is a full measure, and a wanting measure, all have not one measure. When Paul speaketh of a gangrene, and job of a sin, which he calleth the rottenness of bones, they mean qui me tradi●it maius peccatum habet. there are divers degrees of sins spreading in our flesh. A Father saith, some sins were scoured by the blood of his hands, but others required his heartblood, joh. 19 2 Now, for that in admonition this distinction of sin is not known, some do trouble Turbare oculum & excaecare. the eye, some put out the eye. Some sins there be that our brethren may pluck out, some that are left to ourselves to pluck out. Truth it is, if we consider every sin as it is against the majesty of God, we shall see it is no mote or light matter, Matth. 5. God esteemeth one ●ot of his law more than heaven and earth. Doth every sin require the blood of Christ? Nihil leave quod praepond●ratu● m●do. how then can they be motes, unless we think his blood to be a mote also? As it is said of Baltashar in Daniel, so it may be said of every one that sinneth, if thy sins be weighed, it is the loss of thy kingdom, even of the kingdom of heaven. 3 The better to examine sins, let us not weigh them by themselves: for a sin seeming by itself to be but a grain weight, yet by reason of some circumstances, may counterpoise a heavy beam. For example, consider the sin of judas, you shall see it by all the six circumstances: First, of his person, in that he was a Disciple put in trust with the temporal things that belonged to Christ. 2. Of the object, for that he had confessed Christ before. 3. Of the time, when he received the Sacrament. 4. Of the place where Chri●t went out to pray and to teach his Disciples. 5. Of the manner which was in hypocrisite to say, Hail master, 6. Of the cause; for such a small value. So in like manner the sins are greater in public persons, than in private, and that first for the offence, which Christ Note. Levit 16. 6. 15. Heb. 7. 27. counteth a beam. There was as much sacrifice offered for the sin of the Priest, as of all the people beside: for surely as the measures of the Sanctuary were double, so their sins were double. Adn as this is said of the person, so now of the place. Public sins are greater than private, in that they have impudency joined with them, in that they be committed with an high hand. In respect of the time, a sin of long continuance is greater than a sin that began but yesterday▪ 4 There are six notes to know a beam by. The first is taken out of that place where Christ saith, it is impossible for a ca●nell to go through a needle's eye: and this is to express the absurdirie of those which say, as Absalon said, every man's cause was good: these foam out A man may shun a be●me in the dark, but we cannot see motes but in the Sun light. Multiplex peccatum. Saint lerome saith: Si citò removetur festuca est, si duraverit trabs est. Simile. Accusat, aggrau●t, quaerit remedium. Satan. sin without shame The second is ser down, Rome 7. where the Apostle speaks of a sin, that by the light of the law he saw to be great and fearful, which before he counted as a shadow, or a mote only. The third note is revel. 17. a sin of many heads, able to be divided, to be quartered, must be a beam: but a mote cannot, being almost as little as the Geometrical punctum. It is a compound sin. The fourth Davia speaks of, Psal. 118 22. making relation of certain stones which the builders refused, such as we use to serve at turns, to build the kingdom of ignorance: Thsi must be a beam, & not a mote. A more may be blown out, but a beam can scarce be haled out with horses. The sixth is drawn out of that saying of Christ, Hypocrite, pluck the beam out of thine iowne eye, than thou shalt see: so that is a beam whichmakes us blind. This is that which Solomon saith, All the workers of iniquity go astray, knowledge first decayeth. These sins we have, and feel them not; and the greater they be the less grief. These maladies of the soul are contrary to those of the body; for these the greater they be, the more we feel than, the other the less. Those were but small in comparison, and mystical sins, which Paul was so grieved with, Rom. 7. yet he displeased himself in them, and sought the remedy; and when he found it, he esteemed it much. The use of all this is, that we know, when we have motes in our eyes, and that we take heed they grow not to be beams: for there is one will take order they shall not fall out. And to this end, we must labour to have a good judgement, at the first to esteem all sins as beams in ourselves. 5 To recover brethren from their faults, belongeth to private and public, to Minister and Magistrate. David Psal. 101 saith, it was his morning's work, to cast out the workers of wickedness: what case are they in then, whose morning and evening work it is to keep them in. This is now the first sin of the Magistrate, to leave beams as motes unpunished; as I●roboam would let them commit idolatry, so he might have his kingdom. Secondly, it is their fault to punish motes, and to let beams pass; as Saul put the holy Priest to death for David's cause; but Abner for whoredom was not punished, because he was a beam of his kingdom. Thirdly, they offend in punishing beams as motes, and motes as beams; as David in dividing the in heritance between Mephibosheth and Ziba. For the Minister, 'tis 1. élenche apotómos. Redargue praecisè B. Cortipiendo corripies. he must reprove in the light before all men: and if they be slow-bellies he must reprove them sharply. Private men must also admonish. There is not only a healing of eyes in the Chirurgeons shops, but every man msut have a care of his brother's eye. If we look for a commandment, Leuit. 19 17. Thou shalt reprove him plainly, is as vehement a speech as God could use. Now they say, if a manreprehend, he is an hypocrite: but assuredly, he that performeth not this duty when, and where he may; let him know his silence is a servile hypocrisy. 6 The holy men of elder ages have been in the duty of reprehension and admonition Examples practising this duty. most careful. Esay for this cause was counted a man, in his time, so contentious, as that nothing in the land could please him. I●remie saith, he was borne a man of contention: Eze●hiel was called a finde-sault: Christ himself both commanded, Matth. 18. and practised this duty, he is often curning the eyes of the Pharisees, Sadduces, high Priests, Matth. 23. Herode, Luk. 4. his own countrymen: his own disciples, most sharply; calling Peter Satan, and saying to james and john, ye know not what ye ask, and his own mother he reproves roundly, joh, 2. The holy Ghost is a reprover also, joh. 16 and this he practiseth even at his first coming, Acts. 2. 22. Ye have slain the Lord of life, Paul reproved Peter, and Peter james. All their Epistles command this duty. 1. Thes. 4. 15. Ephes. 5. 11. They Note. which will not perform this duty, to reprehend the wicked, fall often to ●euile good men. When there was but one Miohaiah to perform this duty, there were 400. Prophets which stood by to preach peace to the people. As often we read in the book of Kings, There Venit quidam è Prophetis: where a Father saith, H●ù quid est quòd venit ni●i unus. How we must suffer reprehension, A Father saith: Ostendo illi lutum, & aspergit me ●uto; ostendo ill● speculum, & ●llidit parieti. Exiu●e gen●i●m. Ex iure membrorum. Pr●●●be ●crrectio●em divinam fraterna correctio. Mutua app●obatio. Mutua laus. Nam non putat se pecca●e qui à nemine corripitur. Est peccatum tuum quicquid non dis●l●ce● ubi. came one of the Prophets: there came not many to perform this duty, and so it is to this day, and this maketh this duty as bitter as wormwood, for that it is so little put in practice. 7 That we may suffer rebuke, these three things must we do. First, as Psalm 141. we must esteem it as a balm, and make profession that we do so Secondly men must fear themselves more: now every man presupposeth himself innocent, when as we should be fearful to have offended, when we have not offended, 1. Sam. 22. I am thy father's death, s●●●h David, when he was not indeed. job was afraid of his children, when he knew not they had sinned. Thirdly, though the accusation be false, we must perform thankfulness, josh. 22. 10. 11. 12. 13. 14. 15. 16 But contrary ways, if one espy a mote in our eyes, we straightway look into his, and then ours is whole. 8 If yet we desire more reasons to persuade us to the practice of this most Christian duty: let us remember we are to admonish, because they are our brethren. If two strangers walk together, and a moat fall into one of their eyes, the other will blow it out, or wipe it out: this nature teacheth us. Paul goeth a note higher: If there be a thorn in the foot, the head stoopeth; but if any thing be in the tender eye, it laboureth to ease it much more. But we reprove commonly when we fall out with our brethren: and therefore in verity we be enemies and not brethren: for this is a good argument wi●h ●s, he is thine enemy, therefore reprove him. And this is an Egyptians trick, to reject a just reproof and to say who made thee a ruler? who made you a Preacher? Augustine faith, if thou dost not help his eye, God will plague thine eye and his too. And again, though thou sayest not euge, yet because thou sayest not apage: there is (saith he) a mutual approbation, as well as a mute commendation. 9 Three things ought to move us to this duty. First, least men think it an indifferent thing to offend, and so we nourish him in his sin, and thereby his eye will gather more filth and scales, and in time go clean out. Secondly, if thou pity not him that offendeth, yet pity him that standeth by, lest he be offended, or any way endangered by thy silence, or by the sin past, or both: as we see in Barnabas by Peter, Gal. 2. 13. Thirdly pity thyself, and deliver thyself from the guilt of this sin: for if thou be present, & be est not grieved for the offence, it is in account laid upon thy score. Neither let that hinder us that we shall not prevail: for Nichodemus also performed this duty when he had no hope to be heard, joh 7. 50. Again, by rebuking thou shalt deliver thyself from cotempt, for by thy silence the wicked will give thee the same reward they give unto God, Psalm 50. 21. They will conclude, that thou art in the s●me league of impiety with them. Finally, so doing thou shalt free thyself from the punishment of sin. Ely for not reproving his sons, perished with them in the same calamity: but L●t escaped in the destruction of Sodom, Saint Peter rendereth this reason, because he was v●xed with the uncleanly conversation of the wicked, continually preaching righteousness and reclaiming them from their sins. 10 This duty of reprehension is only to be done to a brother, of whom there be two Who ought to be reprehended. sorts: the natural, and the believing brother; for the faithful have one spiritual Father, and one Holy mother, even the heavenly jerusalem, the mother of us all. As there be beams so great that we cannot move them at all, so th●re be some men whom we must not touch with any reproof. We must not reprehend them whom the Church acknowledgeth not for children, for they be not our brethren: Such a● deserve to ●e rejected by the Church, I am not bound to perform this duty unto them, for holy things must not be given to dogs Again, the scorner must be smitten and cast forth, as Ishmael was, he is not worthy a christian reprehension, nor a barker or biter of the religious & godly, as profane Esau: for these cast off all our admonition with a jest. Some thought Paul should have reproved Nero, but it was a rule in the Primitive Church, and the School men have observed, that Absti●●endum metu charita●●s non metu ●upiditatis. furious Tyrants may not be reproved, lest they disturb the peace of the Church. Elias was more plain with the Kings in his time, albeit he was left alone. If thou hast authority, thou mayst reprove all that are under thee. Reprove strangers only of open and known sins: no Samaritan at all, unless he be wounded. Let us in performing this duty observe divine rules well, for some are as unfit to reprehend and to be reprehended, as Esau's Plowshare was to make a sword. 11 Though good duties are to be done, yet every man is not fit to do every good duty, therefore let us see who is fit to execute this work of reprehension. The eye is a tender part, every finger must not be taking in it: for of an action without skill cometh an end without fruit. This duty doth not consist in readiness of utterance, nor in bitterness & stinging Munus proportionatur dono. Per oculum mentem, pervisum cogni●●onem. words, but in good sound judgement, which maketh a man fit. And to this are required three things, which answer to those in the bodily sight: first the clearness of the eye: secondly, the right situation of it: thirdly, not to be hindered without. By the eye, the mind, the seat of knowledge is understood: & here in they must be rich. It is promised, Esa. 64. that the people under the Gospel should excel in knowledge the Levites under the Law: and it may appear it was so in the Primitive Church, for they became most ready and familiar in the holy Scriptures: in so much that women began to grow so cunning, that there was a general prohibition that they should not speak in the Church. daniel's prophesy was, that in the later times men should run over books: and if we cannot so abound, yet must we get a through knowledge of things, against which we deal by reprehension. Christ finds the Pharisees often short, and blind, albeit they gloried of great knowledge, though the Phylacteries were broad, yet their heads were shallow. So it is also with us: there are many dim eyes which have need of that eye salve, Revel. 3. If any thing be ambiguous we cannot hit the joint to restore the member that is loosened, Gal. 6. 1. And so in our building, all will down in the tempest that we build with untempered mortar. Nothing can abide sound in affection, that is not surely grounded in the judgement. That which Philip said to the Eunuch may here well be used, a little changing the word in the original: Dost thou know what thou dost condemn? And it is said well of Peter, that many speak evil Ginóskeiss, anaginóskeiss, Cataginóskeiss Sapiunt ex a●●●no pectore. of those things they know not: but they do as Balaam, fetch their divinations from others, and so cannot speak according to time, place & persons, but as they are then provided. Secondly, the eye must stand rightly in his proper seat, for if it stand awry we cannot see well, how clear soever the eye be, This site and right place of the eye, the old writers call intentio vitae, and that is that which even their own consciences know, and other men often see, they level at in their whole life. The right situation of the eye is this, if we set before us this scope to please God, without any sinister respect: albeit some can look awry and that seldom, and that shortly, and wax not worse and worse, but more zealous. He looks not aright that hath a worldly end, as Balaam would now & then look to God's commandment, but because his heart and mind was fixed on the wages of iniquity, his eye was ever over his shoulder, and in the end showed he was blind indeed. Thirdly, the outward hindrances are the beams that are in the eye, and they are those sins that are past shame and sorrow, and such as may be felt at midnight. They receive many divisions: they uphold wicked practices; they be such as the Disciples cannot cast out, they are directly opposite to the calling of a Christian. They that work this trad, are workers of iniquity, of whose eye and judgement mark David's question, the answer whereof is soon made. Are they not all without understanding that work wickedness▪ And this is the reason why the Father's having less means of knowledge than we, yet Note. saw more concerning heavenly things than we. Albeit Christ saith of this eye, thou seest a mote, yet he speaketh but of his false imagination, for it is hard for him to see a mote, that hath a beam in his own eye▪ he may only think there is a mote where there is none, and therefore no man is to believe him. And yet this man challengeth to himself authority not only to dispute, but also to reprove, yet little reason is there of the first, but none of the second. Besides, whereas the end of reprehension is amendment, he is like to make him worse: for seeing how little he accounteth of the beam that is in his own eye, he may gather, if that hurt not him, his mote will hurt him less: nay he is more A rule. Deceptus in minoribus non debet de maioribus judicare. Mensura enim prior mensurato. Potes ne alium melius noscere quam ●●? like to pluck out the eye, than the mote out of the eye. It is a general rule, that he that doth willingly reprehend, and feels not a mixed affection of sorrow and fear, is not fit for it. Our own love is the measure of our love to others: he cannot then be good to others, that is not first good to himself. Chrysostome saith, Canst thou know another better than thyself? He that loveth another more than himself in spiritual things, he is void of charity. We must therefore ever take heed of these beams in our own eyes, for if we so cast aside our eye after preferment, we set the fist commandment above the first, and make ourselves unfit for the practice of the duty of Christian admonition. 12 The people so profited by Moses sharp rebuke, that they after came to ask him counsel, as loath to displease him, when they saw that he was angry for God's cause, and their sins. Where we see how needful it is for a man to have his conscience ripped up, and to take heed when the Minister of God doth with anger rebuke, that then we do rightly interpret his anger, for the devil will be too busy to persuade, that he doth it for his own pleasure. And the Ministers of Christ must take heed to rule their anger, ever intending principally Gods glory, and the profit of their brethren. 13 In admonition, when we love too much the person, we slack our zeal against the sin: when we are too zealous against the sin, we forget meekness and love to the person. It is the greatest judgement of God, upon the corrupt judgement of the world, that until sin be prodigious, and monstrous, such as goeth round about the world, we are not moved with it. When we admonish others of sins, as of jesting, and such like: forsooth we must smile, when we do so, and we must laugh upon them, lest we move choler, and give offence. Well, for all sin in equal measure, and for the least of all sins, Christ jesus the Son of God was feign to shed his precious blood; howsoever this seemeth little to us in committing, it was very great to Christ in suffering for it. They be small sins to us, which are usual to all; but if they were not usual, they would seem prodigious. CHAP. III. Of Adultery and youthful Affections. IF that after often falls in the sin of Adultery, the Lord give a man the sight of the grievousness and greatness of this sin, and fill a man with the fears of his judgements, and then this fear cause the power of this sin Fear. to abate in him, and cause him to fear all occasions, and to love chaste persons, than such a man may be well comforted, the Lord will give him Grief for sin Remedies against unclean lusts. the victory of that sin. But yet remember to proceed, & in affection let that unclean life be as loathe some unto thee as it hath been pleasant, & to the end that thou mayst know how to keep and possess thy vessel in holiness and honour, begin to delight in the Lord Christ, & to use with fear & reverence the means of thy salvation, the Word, Prayer and Sacraments; & then the Lord will seal unto thine heart the pardon of this sin: for this is not obtained before we have thus repent. And when thou hast found these effects of God's grace in thee, thou mayst reason thus against Satan: If the Lord would have destroyed Note. me for this sin, he would not have given me a sorrow or ha●red of this sin, therefore I am now well assured he doth, and will accept me for his adopted son, in his true son jesus Christ. That a man may do this, and learn this sin with repentance, he is first to consider, 1 2 I say, the mercy of God, which striveth with us till we be brought so far as is aforesaid. Secondly, we must consider the justice of God, which will confound those that will resist. The mercy of God appears in fearing thee, and punishing others, in giving thee the means, and not others, in punishing thee lightly, and confounding others. This will greatly commend the greatness of God's mercies, especially, seeing he giveth mercy when he might punish, and doth as it were hire thee from thy sins. Thus will the spiritual man gather of the great mercy of God: Shall then provoke him, & add rebellion unto sin? Shall I utterly deny him, and become the slave of sathan? So then, thus the meditation of the mercies of God in jesus Christ leads us to the hatred of this & all other sins, Luk. 16. But chose, Satan, and the flesh conclude: If the Lord had hated this sin, he would have punished it before this time in me. In old time he destroyed many for sin, but now under grace he is more merciful. O cursed flesh that doth reason so much against reason The reason of our corruption for sin. and grace: for there is now a secret curse of GOD upon every sinner, which will consume a man if it be not prevented; for the word gone out of God's mouth, will have his effect, and shall not be changed because God cannot be changed. 2 Many think youth as the flower of our age, to have a privilege above other ages. But alas, it is an age of great confidence; All this have I done, saith the young man in the Against the unbridled affection of youth. Simile. Gospel. So dangerous is their case, that they must not do things indifferent, for fear they make them sad; and we know, that ordinary things denied, argue an extraordinary peril. The prodigal son did walk his four stations, and as Ambrose saith, he had four provocations: first, his portion; secondly, his father's indulgency; thirdly, ill company, but youth more than all; Psalm 119. 19 David abruptly with an Apostrophe breaketh off his meditation into this: Wherewithal shall a young man cleanse his ways? Upon which place all the Fathers agree, that the accent is upon a young man; for he hath fewest means. The word which David useth for cleansing, is very effectual; by cleansing, signifying the cleansing of glass, and therefore compareth he young men to glass, which though it be very Simile. clean, yet it will gather filth, even in the Sunbeams, and of itself, which noteth the great corruption of this age: Prou. 22. 13. he hath a bundle of folly bound close in his hart, Eccles. 11. Children and youth are vanity: vanity is not in them, but the age itself is vanity. Such is the stream of affections in them, as the heathen thought it best policy to let them have their course a little. But let us consider their corruption in one measure further. Youth how dangerous an age. Not only the common sort, but the best wit, who is thought to be of an excellent disposition. 2. King. 22. And not only the best in civil gifts, but those that are best in spiritual graces, find it hard, as Timothy, who brought down his body, that Paul was feign to write to him to drink wine, and for all that he wrote Flee newfangled lusts. This Timothy was such a one, as that saith Bernard, Give me one Timothy in these days, and if he will eat Pheûge tàs neo●erikàs epi thumias. h●n phil●i Theòs, apothnés kei néos. gold he shall have it. This maketh me that I cannot subscribe to that saying: Whom God loveth, he taketh away in tender years. For I tell you it is a dangerous thing to die in youth: and surely, except the Lord work marvelously it is dangerous. And why? Surely in young men there is a double proneness: First, their natural corruption: and then their age in which their affections be grounded, but their reasons be raw. Besides these, the devil hath a special affection to this age. And it is a Proverb, chapt. 22. Set a young man in his way, and he will not depart from it when he is old. If you stamp garlic in a new mortar, it will always Ne●phyta. smell of it. CHRIST saith, Suffer little ones to come unto me: If they can sing but Hosannah, and know Youth. not the meaning. It is a good thing to do as Marie did, betimes to lay up in our hearts such things out of the word, as we do not know, while as yet thou art ●ude (saith Hillary) lest then, thou begin, when thou shouldest end. The service of youth how greatly it pleaseth GOD, may appear. Moses and Aaron's rod was of an Almond tree: what this figure meant, is taught, jerem. 1. I am but a child: It is no matter saith God: What seest thou? an Almond tree, which in those countries (where it groweth) is the first that doth blossom. Him that God will have his rod, must be a branch of the trees that first blossom. The first fruits, and the first borne are due unto GOD. And this is the difference between the sacrifice of Cain and of Abel▪ Cain offered he cared not what, but Abel offered the first fruits, and the best: and this is the best note to know a cain's heart from an Abel's. 5 Consider Gods liking of Timothy, David, Samuel, the Prophet of Prophets, who served ●●●um●a●es ●●●●te●. God when he was a child, and so the good King josiah. These were not trees which blossom when others have done. Let men be never so sound come home, it were better Take heed of lusts of youth they had never been so, both for the Churches and themselves, for they carry the smell of the garlic mortar still where ever they go. 6 Old men which have lived loosely in youth, have great diffidence in themselves, for they dare not reprehend so sharply, as others; nor punish so severely as they should, for that the sins of their youth are so in their foreheads, and all men see them. Many of these Sins of youth David and Solomon no Proctors for sins. Youth dissolute. Salomon's example. are rocks of offence. They make David and Solomon proctor's of their sins, which I am persuaded grieveth those souls at this day, if there be any sorrow in heaven, to hear men allege them for their sins. 7 We be taught Esai. 9 17. that when the Lord intendeth to destroy a Commonwealth, a special note thereof is this: He taketh no delight in their youth: therefore where young men be dissolute, it is a heavy note of God's wrath to fall upon his people. 8 Such as do take liberty by Salomon's example, let them consider it well. He was in the prime of his youth well disposed and wise, but having passed to riper years, he grew vain and dissolute Then by God's free mercy, he became a sorrowful man in his age. And he made himself a public penitentarie, leaving his Ecclesiastes as a monument of his folly: and it may well be called his book of Retractations. This is Salomon's experimental conclusion: All is vanity and vexation of mind. This he tried, when he had gone Tria bonorum genera. through all things he was fame to return to that wherewith he began. His book confuteth all Pagans best moral wisdom. He wanted nothing, he had experience of all kinds of blessings that may be found on earth. Yet after long experience he found no true joy in any thing on earth. The wise men of this age would say: he was too sad, or of a melancholic humour, and could not use things well. But himself answereth the folly of such, chap 6 None could have more joy, nor so much pleasure in them, as he had: yet he found in conclusion nothing in them but vanity and vexation of mind. 9 job was never adulterer, yet made he a covenant with his eyes, because he being clean Adultery▪ She called to the men of her house. Gen. 39 14. Carnal love in heart, would give no occasion outwardly. When Putiphers' wife could not prevail because of Joseph's constancy, she was not moved to repentance as she ought, considering that her servant was so faithful to her husband, much more she ought to have been: but contrarily s●e useth a desperate remedy, worse than the fault itself: namely, to seek his life. And this is the end of all unbridled and carnal love, that in the end it turneth to extreme hatred: yea and that more bitter than of them, who never bore them good will: as 2. Sam. 13. 15. appeared in that incestuous love of Ammon to his sister Thamar, who afterward hated her exceedingly. Let us learn to fear these unbridled affections; and if we will not have this issue to come of them, let us make our bond in the Lord, that one may draw another nearer to him thereby. And this is not only in this lusting love, but in all other familiarities of men whatsoever, without the Lord, whether it be for gain or favour, etc., for when they cannot enjoy the things they look for, their love is turned to hatred. 10 joseph in his prosperity would not forsake the Lord to cleave to his Mistress, and now Perseverance in that he seeth present danger, yet he standeth fast: Thus on every side the Lord trieth his children, and giveth grace withal to persevere. Out of this we may learn, that we never know whether we love righteousness and holiness for God's cause, so well as when we endure some trouble for it. joseph might have done this secretly that it should not have been known, yet the love of God constrained him, and the fear of the Lord caused him to refrain from evil. Albeit he saw present danger of his life and good name: yet because he knew that the Lord which seeth secrets he rewardeth openly, therefore he committeth himself to the Lord, and had rather hazard his good name before men, than keep an evil conscience before God. And he believed withal, that the Lord at the last would make his righteousness as clear as the noon day. 11 Many will not fight or murder openly; but if their enemies were secretly delivered into their hands, they would be far from David, who would not hurt the Lords anointed: 1. Sam. 24. in the mean time they devise evil amongst themselves, and when they come abroad they utter it. Many do abstain from fornication for fear of laws and such like; but they consider not that the Lord seeth their unchaste minds, and will recompense them. Many would be religious, but yet unlike to Sidrach, Misac, and Abednago, who would not for Da●. 3. 16. fear of the King so much as consult of the worshipping of the Image. But they would seem to be more than they are, as Ananias and Sap●ira: therefore they shall have the same reward with them for their tempting of God. So long then as our hearts do deceive us; and these evil desires overcome us, and we use ungodly means, we shall never Act. 5. stand to suffer any trial. We may learn also by Joseph's example, even for the least part of godly life, or good religion to suffer persecution: and not only for the chief points and parts thereof. And as great a sign of a good heart is it: for if we should deny the faith, or Note. God, or Christ; all the world would cry out, whereas in lesser matters they would hold their peace: and therefore so much the greater trial is it, if we stand. 12 The end of adultery is beggary: besides that, oft such can have no children, by lawful and chaste wives. Hence it is often, that even great men want children, and their houses decay: again the wife requireth it with like whoredom. This sin of all others leaves a brand in men's consciences: as thieves at Sizes convicted of theft, and confessing it, yet doth it not oft so much trouble them, as this of adultery. They cry out of this, O adultery brought me to this misery. CHAP. FOUR Of Affection. IT is a great mercy of God to have a large affection of well doing, when we have good occasion thereof. The Lord ceaseth not to offer occasions, but we often cease to have Good affections. good affections. 2 We must as well see what is against us, as those things that our affections lead us to: therefore must we pray, that our hearts may be upright, that we be not like ●alaam, and the Elders that ask counsel of jeremy. So long as we have to deal with men, we set a gloss upon the matter, but when we know that we have to deal with God, before whom no wickedness will stand, this will humble us. 3 The people of Israel would not hear Moses, though he did sharply rebuke them: Headstrong affections. wherein we learn to pray that our affections be mastered betime, for many are so heady in their affections, that they will give no ear to admonitions: and as it is said of the belly to have no ears, so it is of such headstrong affections. Some give so much place to their grief, that they will not receive comfort of the promises, no● be rebuked by the threatenings of God in his word. This grief is carnal and dangerous, and therefore every man is to search his heart to see how such corruption is settled in him, & let him in time st●iue against it, suffering himself to be rebuked by the word, and so grace assisting him, he shall overcome it. 4 Many see Gods works with Moses, but cannot profit by them, because the Lord Pray for good affections. hath not given them the affections of Moses. According to our affections so we profit both by works and word of God: let us therefore ever pray unto God to fill our hearts with good affections. CHAP. V. Of Affliction. WHen we are in affliction we are not so wise of ourselves, as to see the cause of it: or if we see the cause, we cannot see the mercy of God, that his hand which is upon 2. Chor. 19 3. us, is not a destroying hand, but a delivering hand. 2 Afflictions work much in men, but most when they come with the word of God, to How to consider of God's hand in affliction. give us a more lively sight of sin, and to manifest the rich mercies of God in jesus Christ to deliver us from sin. jehosaphat was more humbled by the speech of jehu the Seer, than he was being compassed with an host of enemies round about. 3 When affliction cometh to God's children, not so much the sins themselves, as 2. Chro. 19 2, the not avoiding of the means which procured their sins, and not the using of the means which might have preserved them from sin, will torment their consciences: for The conscience in afflictions. as a man falling into some sickness, if it come whilst he is walking in his calling, is then less grieved, than if through surfeiting he had procured and hatched the disease in himself, even so it cometh to pa●●●m in the other. By using the means of godliness in simplicity of heart, we shall be either freed from sin, wherein we have lain, or else be confirmed in some good things begun in us. 4 Although the godly sha●l escape hell in the world to come, yet they shall be punished in this world: and though the wicked be not punished in this world, yet shall they not escape hell in the world to come. 5 When Satan doth descant upon our afflictions, we must be comforted being Gods 1. Pet. 5. 9 children, because we suffer no more than God's children before have suffered, and the Lord himself doth suffer with us. 6 It is the Lord which sendeth crosses to his children to save them, that they frieze not The cross needful. with the wicked world in their dregs. 7 When Moses was rebuked of the Lord for the not circumcising his son, his faith was weak, and his wife in performing that duty, was almost without faith, yet the Lord saith, and that if any affliction lie upon us, it is for want of faith: and if it depart without Faith. Note. Patience. effect in us, than a sorer punishment is like to light upon us, because we have not profited by the cross of Christ: but if we effectually profit by it, and still it lie upon us, let us then patiently abide, for it is to try our faith. 8 If we would so provide for ourselves, that no afflictions make us quail, let us in the time of prosperity and quietness, cut off all heady affections, as grief, sorrow, and such Heady affections. like; and then shall they not in our trouble prevail against us. 9 When our afflictions do not drive us to God, nor cause us more humbly to hear To seek unlawful means in affliction. and seek his word, but rather to stop our ●a●es▪ and to run from it, and to seek unlawful means, let us then mourn secretly and heartily unto God, for the direction of God's spirit: for that case is dangerous. 10 It is the lords mercy that we are not destroyed, Lamenta. Chap. 3. But when we are freed from punishments, and others are afflicted, it is either to show his further mercy, or his further judgement: if we wax better, and be more thankful, than it is of mercy; but if we wax proud, and think ourselves better than others, then is it assuredly to confound us: And hereby we may gather comfort or grief, when we escape punishments. If he punish not in this world, either GOD is unjust, or else there is a hell to punish them everlastingly. But his children, if they profit not by one, he sends another to condemn them in this world, that they may escape in the world to come. 11 We must deny ourselves and our own reason; that we may continue with Christ, we must take up our cross and follow him, and if we will be glorified with him, we must The Cross of Christ. also suffer with him; and if we will rise again with him, we must first die with him, and if we will partake of his benefits, we must also drink of his cup. But many would willingly have in Christ forgiveness of sin, yet would they not bear his cross. 12 We must faithfully remember God's corrections, and though our trouble be past, yet still with fear to remember the hand of the Lord, not to attribute our cross●s to Fortune, Health. complexions, or humours, nor health to Physic; but only to God, glorifying him continually, and making our daily profit by all his loving chastisements upon us. 13 The deliverance of the people of Israel is often repeated in the Scripture. And it is not without great cause, for it serves notably for the comfort of the godly, and the terror of the wicked: for if we would think that he were not able to help us; we see that he divided The Lord hath holpen the unworthy often in afflictions. Curse●. the mighty Seas: If we should think ourselves unworthy of help, he then did mightily deliver the unworthy. So that if we being in any danger can be persuaded, that the Lord is able to help us, and that he will help them that are unworthy, it willbe a notable stay unto us, that we fall not away under the cross by the vehemency of temptations. 14 Curses are turned into blessings through Christ, as by sin blessings are turned into curses. The benefices of God being in themselves good, yet by our corruption we make our table a snare unto ourselves, and so in other of his mercies. 15 job served God in truth, and yet punished, and so Lazarus: but this was not so much for their own sin, as for the trial of their faith and that after them the Church might receive great comfort by their examples. For as it hurts not the gold to be put into the fire, Simile. both because it is thereby tried, and also made more pure: so is it not evil for the children of God to have their faith tried: if it be a strong faith it will bear the fire, if it be weak, Trial of faith. it will yet shine brighter: if there appear no faith, but all dross, than the party tried must more seriously seek after Christ and the means of salvation, that he may attain that faith that may go through the fire of affliction. 16 It is the great goodness of God to curb us by affliction, & not to let us go forward in sin: as to diminish the health of our bodies, because we are careless of our souls; and Sickness. to pull away outward things, that we may learn to seek heavenly things: And contrarily, it is his great punishment to leave us to ourselves. Let us mark this, that the crosses of God may be sweet unto us, & that we may the sooner profit by them: For it is certain, God scoureth away the infirmities of his Saints by many afflictions, yet never breaketh his holy covenant with them, albeit they have many tribulations which they deserve and pull upon themselves. Patience. For what causes the Lord chastiseth his elect in this life. 1 Heb. 12. 3. 4. 5 2 3 4 5 6 17 The service and worship of God in affliction is patience. Of God's doings we are not to inquire a reason: yet he hath revealed to us many causes wherefore he chasteneth his elect in this life. First to declare his justice and anger against sin: therefore the waters of strife cost Moses his life. Secondly, to win us to repentance, who in prosperity are vn●●med, and will not hear him, for vexation will teach us understanding. Thirdly, to know and try us whether we will bear his loving correction: and whether we love him so, that we can endure our service unto blood for his sake, Gen. 22. Now I know thou lovest me. 1. Pet. 1. 7. which trial is more precious in his sight than gold, and the way to purify gold is to make it pass through the fire. Fourthly, Satan will say, Doth job fear God for nought? Therefore to triumph over him in our obedience the Lord doth it. And saith the more it is sifted the cleaner it is; the more it is cut, the more it groweth; the more it is trodden the thicker it comes up. Fiftly, to separate us from the wicked, for which cause it is compared to a fan, and the devil is said to winnow us, and he will not use a course sieve in doing of it. Lastly, to conform us unto Christ, Rom. 8▪ 25. that we may have the sympathy of his affections, 2. Tim. 3. 12 all that will live godly must bear his cross, and in his time and measure drink of the cup. 18 It is not to be doubted that Christ is in the kingdom of heaven, but how came he to it? Luk. 24. He suffered all things, & so entered into glory. No man then must look to be Di●es all his life time, and Lazarus after death too. Christ himself entered not on this condition, the Apostles entered not on this condition, for Act. 14. they knew that through many tribulations we must enter into the kingdom of God. The estate of the Church is as of a tree, we see that some blossoms the cold nippeth, and some the worm eateth, and some continue fruitful. For some men are n●pped by reproaches, others eaten away by corrupt example, and some continue fruitful. If a man have an heritage in the world either by gift or purchase, if it have a fine, or service joined with it, surely he that will look to have the one, must look to do the other, else not. Now the kingdom of God is the heritage we look for, and therefore we must have the burden of it. The burden Christ himself suffered, and we must suffer it, even the persecution both of S●em, & Caine. The Lord hath annexed the burden & the heritage, and he will not separate them. Nebuchadnezzer his image, Dan. 2. had an head of gold, breast, and arms of silver, and the nearer the feet the base it was, we must not be so: we must set ourselves against all troubles, that if God will have us to go ●● to heaven in a chariot of fire, we may not refuse it. CHAP. VI Of Anger. IT is a good trial whether we be carnally angry or no, if we try ourselves whether it kindleth to good works or no, if it cause us to pray with liberty of mind, if it hindereth not our meditations, if we can do The trial of anger. well to the party offending us, if we can deal with others without all peevishness, though all the world accuse us, it is a sign that our heart is not evil. Patience. 2 Moses is said, Numb. 12. to be a me●ke man above all that were on the earth, and so it appeareth by his patience in bearing the reviling speeches of his brother and sister: but Exod. 11. 8. and 32. chap. of the same book he is said to be very angry, and in that his fierce anger causeth many to be slain, yet his anger is commended as good, for that the cause thereof was good. So Elihu is said to be very angry, job. 32. 2. not only against the wicked but against godly men. Christ also is said to be angry, Mark. 6. and to call Peter Satan, Matth. 16▪ And Paul calleth the Galathians fools, Gal. 3. verse 1. And to the Ephes. 4 28. he forbiddeth and warneth us only of that anger which is of sin or mixed with sin. Now then to discern this evil anger note these marks following. First, 1 if we be angry in our own cause, that is, for those things which might either pleasure us, 2 or hurt us, and not for the glory of God, our anger is carnal and evil. Secondly, again, it is true that we shall never be angry for God's cause, until we can leave all care of our own causes, and not become angry for them, further than they are joined with God's cause. Those than that in their own cause will be as hot as may be, and in God's cause will be as cold as ice, do offend much in anger. 3. Every trifle must not move anger, but a great 3 and weighty matter, therefore we must be ready to bear with, and to pardon many offences, so they be not great: but when they greatly concern the glory of God, and are very weighty, then are we justly angry. 4. We may not be more angry with the person than 4 with the sin, for godly anger is only moved against the sin, and nothing against the person: and this may be tried two ways: first, if we mislike that sin wheresoever we find it, whether it be in ourselves, or in our dearest friends, then is the anger good. Secondly, when our anger hindereth us not from doing our duties to the person offending us, or to any other. CHAP. VII. Of Angels. AS God and his good Angels are about us, so the devil and evil angels: and as the good Angels have not been seen, but extraordinarily, so are the evil angels; and he that depriveth himself of this meditation, weakeneth his faith: For it is to our comfort and humbling: To our comfort, that albeit we be in danger, and no man with us; yet God and his Angels be with us. To humble us, that in evil doing, they both see us and can hurt us; as also the evil angels which still hover over us. And therefore we must know, that as the good Angels have appeared to good men for special defence, so the foul spirits do appear also to some men for special sins. And when evil spirits so appear, we may not with the Papists and the jews believe they be souls departed, but the evil spirits in the air about us, Epes. 6. 11. 12. 13. CHAP. VIII. Of Baptism. Baptism is a pledge of our washing in Christ's blood, Act. 2. 30. of our Baptism, how effectual in the faithful. justification, Gal. 3. 27. of our engrafting into Christ's body, Ephe. 4. 16. of our dying to sin, Rom. 6. 3. of our resurrection, 1. Cor. 15. 26. of our unity of spirit with our brethren, Ephe. 44. of not seeking our own, 1. Cor. 10. 1. 2. 24. 2 Of Baptism in Papistry this we may say, for as much as they Baptism in Popery. ever kept the foundation, & the substance of the institution of Christ, that Sacrament was effectual: for more prevaileth the institution of Christ unto good, than the corruption of man unto evil. 3 The example of Zipphorah cannot be followed amongst us, that women should baptise; Baptism of women unlawful. 2. Cor. 5. 18. 19 20. though Papists abuse that example to prove it: for the ministration of the Sacrament is joined to the ministery of the word, which office none can take, except he be called as Aaron was: and it is a most weighty and most honourable office, to have the word and seals of our reconciliation committed unto us. 4 It is objected, that it is a dangerous matter to want Baptism, it causeth death. I answer: The child (saith the story) was not punished, but Moses, through whom that contempt came: for when as it is said, Gen. 17. that the man not circumcised shall be cut off, the reason is this, because he despiseth the covenant of the Lord. Now a child cannot so do, Contempt of Baptism, dangerous: not the omission. therefore the negligent father is punished: and if the child come to years, & continue in his father's steps, he is in the same state of rebellion & contempt against God; and so it is in our Baptism. Again, this popish opinion of the necessity of Baptism, is confuted by the Lord's institution of Circumcision the eight day; for if this necessity had been in Circumcision, which they affirm to be in Baptism, all that died before the eight day were condemned. The Lord's meaning was in appointing this convenient time, to provide that the child might have more strength to bear the wound: and this regard of time is fit to be observed also with us, that this holy work might be done on the Sabbath day in the congregation, because it is a public action by divine institution. 5 Concerning promises in Baptism, and the office of the witnesses, which be called Godfathers in Baptism. Godfathers and Godmothers, look in what things the Scripture giveth general rules, the Church may use the particulars, so all be done decently and to edification: the law giveth this general instruction to a man in authority, to defend the good, and to offend the evil: he may to this end take some godly man to him for an assistant. The law commanding generally to distribute to the poor, a man is not able to help all particularly, therefore he endeavoureth the relieving of some special persons. The law commanding generally to help one another with godly instructions, and no greater need to any, than to a father, in helping him for the education of children, surely this duty of love to be an assistant in Baptism may not be denied. Again, to profess ourselves enemies. to arianism, we use, Glory be to the Father, and to the Son, etc. all one with that so often in the Psalms, Praise ye the Lord: So may we in like manner to avoid Anabaptisme, have witnesses to testify to the Church that we are Christianly baptised. And as we are to renounce all frivolous ceremonies, so to keep the peace of the Church, we may not refuse such orders as tend to edification, to love, and comeliness in the Church. 6 It is good to teach children while they be young, that whereas they have been baptised, Catechising. and blessed in the name of the Trinity, they should be taught forthwith some questions concerning their creation, redemption and sanctification. CHAP. IX. Of Covetousness, and the desire of Riches. THere are many which can be content to make Jacob's vow, that is, if they have meat, drink, and clothing, they will serve God, but they go upwards still in their worldlike accounts, and downwards in heavenly Covetousness. things, they rise from ten to scores, from scores to hundreths: they will not go downward with Abraham, they will have thousands of sheep, else they be but poor: they will have Nab●oths vineyard with Ahab, and dwell alone, else they be sick. Thou hast set up the heavens Man's desire how satisfied. high, saith the Prophet, else surely rich men would have all the use of them, & lose them too. So nothing can satisfy man's desire which is infinite, but God, who infinite. And if he have all the riches in the world, he will desire more. A very unnatural Simile. desire is this (as the dropsy in desiring drink) when the desire proceeds from fullness, for a man should desire that which he wanteth. The mind of a man is not filled with corporal things, no more than a chest can be filled with wisdom or spiritual things. But presuppose Simile. Note. Desire of riches. that riches could fill a man: if we had all wealth, all riches, all apparel; we put not our wealth in our minds, our clothes do us no good, but when they are upon us. The possessing of riches doth not so fully possess the heart, but that it can desire a thousand things more. 2 Riches are in question whether they be good or no; When the Scripture speaks of riches, they join always somewhat to them: to take away our hearts from them, as the deceitfulness of riches, the uncertainty of riches, the riches of this world, and therefore like the world; now here, & now gone, they either have their own end, or our end. They make no man good, but they are even like a penny purse, which is worth as much as the money that is in it: but the money taken out, it is nothing worth: even so is the man that hath his good in his riches. When they are taken from him, he is worth nothing, he hath no good in him. Many rich men are empty of all goodness. God hath them not, and yet he wanteth no good thing. It is the common complaint, that the worst men do most abound with them. David was feign to go to Nabal for them. Esau had four hundred men; when jacob lay down at his feet with a few. Sometimes indeed they do good, but that is not sufficient to ground a Maxim; they are good: for that which is good doth always good. They have a mixed nature retaining some use as a blessing of The nature of riches. their creation, and much evil by the fall of Adam. And they have been ever greater causes of harm then of good by occasion. And therefore saith a Father on the Prayer, Prou. 30. Lord give me neither riches nor poverty. Poverty (saith he) hath been the decay of many a man, but riches of a far greater number. 3 Many desire that, which when they have gotten, their conscience is afraid to use. 4 Nothing is ours, but as we feel our title in Christ, and as it is sanctified by prayer and by the word. 5 Many are outwardly well and rich in this world, which are inwardly ill and poor in Many rich poor. godliness, and many hate outward evil things, which for want of spiritual knowledge fee not the corruptions of the heart. 6 Though the hawthorns in spring-time have a fair white flower, pleasant to the sense; Simile. yet indeed, it is but a pricking thorn: so riches, glorious to the eye, by Christ's own mouth are called thorns. They prick both hand & heart. CHRIST hath spoken it in his time, Riches Thorns. and it is not to be thought that they have changed their own nature since. And though we feel not these pricks in the beginning, yet we shall find this true in the end. Though some die as swine in a ditch, as benumbed, as men already plunged in the pit of hell; yet have others wished on their deathbed that they had never gone further than the shovel & spade. How some rich men die. 7 There are two kinds of love among us, as may be gathered by our common talk: First, we say we love our friends, that is, we would have them do well: Next, when we be said to love money, the meaning is, we wish to have it. But let us observe, that whatsoever we love, we wish the good of it. And the good of every thing is the end. For which God hath created it to serve his glory. For this cause the Prophets tell us, that the wood and stones of our houses shall come and give witness against us at the great day, for turning them violently to another use than God hath ordained them. Now the use of riches is to Use of riches. be communicated: else God might have made all rich. If we wisely note this▪ we love not riches, when we desire so greedily to have and keep them. None would be so loved of his friends as he loves his meat, that is to be eaten and devoured, as great men devour the poor and riches. 8 And to show that God is highly displeased with this immoderate love of riches, he Note. punisheth it with itself; he doth punish a desire with a desire: As the Prophet Nathan saith. Thorns are folded one within another: So it is in the desire of riches, one desire followeth another. Such men are well compared to great Mastiffs, who having received one morsel, swallow it up greedily, and wait for another. The holy Ghost compareth them to horseleeches, who suck blood till they burst their skins. When men begin to The heathen poor man at the first, would have of his God but 1000 sheep, but after he desired more saying: Pauperis est numerate pecus. Riches cannot fill the soul, Simile. be rich, their desire is infinite, and they like not their substance when it may be numbered or manifested. But we see Luk. 12▪ there is no other speech used of the rich man, then of most poor men: What shall I do? There is mention made of a beast in Daniel, (and in that he was a beast indeed) which wept because there were no more worlds for him to overcome: So is it with the covetous rich men. 9 It is no marvel if riches fill not the soul, for they were all made for man, his soul for GOD. Whatsoever is capable of God, that can never be satisfied with any thing else: all riches, all preferments cannot satisfy one soul, but when God is come it is full; and whatsoever is added more it runneth over. Man's desire is like a burning fire, and riches are the wood and fuel, which may seem to slake the fire for a time, but it will burn more vehemently afterward. The wise Preacher concludeth this, saying: He that loveth silver shall not be satisfied with it, and he that lovethriches shall be without the fruit thereof. Eccle. 5. 9 CHAP. X. Of Care, Covetousness, and Contentation. IT is no great thing for a man living on another man's charges, not to be covetous: but Parents to rest ●n God's previdence. for one that hath wife and children, etc. for to rest upon God's providence, and to use only lawful means with patience, this is an argument of Faith. So if death or age make us carefully covetous and unfit for heavenly exercises, we may soon see what faith is in us. This trial must be diligently taken in prosperity, lest if we neglect it, our Faith Trial of our faith in God's providence. do fail us in adversity. For if we do not in the good day store up ourselves with comforts, we shall be empty in the evil day when it cometh. If in prosperity we set our delight on heavenly things, we shall easily want earthly things, because we never set our hearts on them. But if our delight be in richest, then assuredly when they are taken from us, our Faith must fail us, because our joy is taken away with our riches. Beware then of Covetousness, how dangerous. covetousness, which is a sin when all other sins wax old, this waxeth young in thee: for we see daily many freed from other vices, yet foully spotted with this. 2 We must take heed that we indent not with the Lord, but simply give up ourselves to him, and seek the grace of God at all times, & with all our hearts, and let us ask other things as it pleaseth him. For when we give these outward things to the Lord, then will he soon give them us again. Solomon desired Wisdom, and God gave him wisdom which his heart desired, and riches which his heart desired not. O happy man, if withal he desired the fear of the Lord. Abraham gave the Lord his son Isaak; the Lord than gave Isaak to Abraham again: So the readiest way to obtain outward things at God's The readiest way to obtain temporal blessings. hand, is to give them up to the hands of the Lord, not that we must commit them to the Lord with this condition, for that were to mock the Lord, but with Abraham we ought to give them to him freely, without hope to receive them again; and yet being content in respect of the lords glory and will, with the want of them: and then if they be good for us we shall have them, or else some spiritual grace, which with the better shall supply Carking care the want. Therefore the carking and greedy care of these things, is left to the godless which are ignorant of the forgiveness of sins, and of God's providence. Carking care. Earthly blessings no signs of God's favour. 3. We may not ask earthly blessings as signs of God's favour: neither must we esteem the wants of these things as tokens of his displeasure. Again, the Lord often keepeth these things from us, for that we would abuse them, and set more by them than by spiritual things: yea the Lord holdeth us without these, that we might esteem his spiritual graces the more, that so in his good time we may have both together. 4 We must use and not love, that is, we may not set our hearts on the creatures of God, 1. Cor. 7. 31. 5 Seeing salvation is our end, all that hinders salvation, must be cast off, whether it We must take heec●●●● & to what end we use things lawful in themselves. be marriage, farming, trying of oxen, or any other thing lawful in itself, if ever it press us down, Heb. 12. 1. 2. The soul is made for God, and therefore considering the very nature of the object, we had need have a special vigilancy of our love to any other thing. It is like a purgation which must be taken in quantity, & in a certain measure, that it purge not out as well good humours as bad, and as there was first a covering of gold in the Ark, and then of badger's skins; so our more precious love must be bestowed on God, his love must chiefly possess our heart. It is said, in the first Epistle to the Corinth's. Doth God care for oxen? Nay this is written for our instruction: and yet it is certain that God doth care for oxen, but in respect of that care which he hath for man it is no care. So are we to take no care of oxen in respect of him. CHAP. IX. Of our general and special calling. CHrist doth pass by us, see us, and call us, when we little respect him. In How Christ calleth us. law cases, and points of Physic we go with our best feet, we will do all ourselves, or else sue by some special friend to them, who can far less profit us than Christ can: but in Christianity, unless Christ himself come and ring a loud peal in our ears, we never vouchsafe to be Christians. It is therefore well with us that Christ so comes to call sinners to repentance: for he may come from heaven and return again often, before we seek him or call upon him. It is well therefore that Christ would come to call sinners to repentance, for he may come from heaven, and go to heaven again, ere we will call h●●. Indeed we read of certain poor diseased men in their bodies constrained by outward pain, and some hypocrites, who rather to boast than beg holiness, came to Christ But who else would? Surely one that said he would follow Christ wheresoever he went, but when he said so, he had thought he would not have gone far: he looked for better lodging than Christ was able to afford him. And when he saw that, he could give him leave to walk alone, and when he saw Christ to have none of the great buildings in Jerusalem, he would go no further with him than the towns end. 2 It is certain▪ Paradise is our native Country, and we in this world be as exiles and as strangers: we dwell here as in Meshech, and as in the tents of Kedar, and therefore we be glad to be at home. The path and high way to our country is the path of God's commandment: We stray when we bend to superstition or profaneness. The Lord Our lodestar to Paradise. hath appointed his word our load-star and cloudy pillar to conduct us to the land of promise, and hath instituted faith to attend upon the word; but the devil hath substituted carnal reason, but if we deliberate long with carnal reason, we shall hardly or never Carnal reason. How to obey Christ when he calleth. come to Paradise. 3 If we must have reason to hearken and to obey the calling of Christ, let us remember and consider: Christ hath followed us, and therefore we ought to follow him. Christ hath gone far out of the way to make pursuit after us (for what need had he to stir out of heaven) and therefore we must go after him. The Son of man came to seek that which was lost, and therefore by good proportion we that are lost should seek him. The analogy is good, for seeking requires seeking. Elizabeth said to Mary the mother of Christ, coming to ●●● e●er. Whereof cometh it that the mother of my Lord should come to me? If Elizabeth esteemed so reverently the coming of Mary unto her, much more may we say, whereof cometh it that my Lord the redeemer of the world should come unto me? 4. The Lord doth often cast out men, by decay of gifts: as they pray, Psal. 137. If I forget thee O jerusalem, then let my right hand forget her cunning. We see this daily: So long as Decay of God's gifts. men serve God in their callings; and apply their gifts to his glory, so long their gifts are good and receive an increase; but they are soon washed away, when we use them not, or if we use them not aright. 5 When Moses was in his calling, the Lord called him again. So David, and the shepherds to whom Christ's birth was revealed. Our calling makes us fit for the Lord, & helps Idleness. Angels. against the Devil and his temptations: and idleness yields occasion and matter for sin and Satan to surprise us. So long as we walk in our ways, the Angels have charge over us, Psal. 91. but if we go astray they forsake us. 6 Many are hasty to undertake a matter, but afterwards faint in following it. We may not be rash to enter into any calling if we will discharge it with conscience. Examples for this are, Moses jeremy, etc. They can teach us that we take no calling upon us without commandment, Not to enter into any calling rashly. that we think nor too well of ourselves, that we attend the Lords calling, and when he calleth us, and hath given us gifts to testify his calling, let us trust in his power and fear no danger, for he is all in all in us. 7 Moses had infirmities of speech, and yet the Lord used his ministry: wherefore we may not for every infirmity be drawn from our callings; neither if we mind to take a Our infirmities in our calling. ministery. calling upon us must we refuse it, though all things do not answer our desires. How be it if we want that which is most essential and pertinent; as in a minister learning, and the wisdom of the Spirit, we must be wary how we enter in. Our infirmities are left in us for our further humiliation, and that Gods holy work may the better appear. 8 We must be well persuaded of the truth of our calling, as well to Christianity as to any other particular calling: so troubles shall not move us, nor fears disquiet us. If we Truth of our calling. doubt, we soon faint, but then let us behold him that is invisible, as Moses Heb. 11. 26▪ and then no sight nor evil shall dismay us. 9 It were to be wished that every man would search his own heart whereunto in affection Trial of ourselves before we enter into any calling. and action he is most serviceable to God, and profitable to his brethren, and to pursue specially this gift most carefully and continually, yet without pride in all humility. 10 The Lord loveth our obedience, but so that it be in our callings. 11 When Christ calleth us to heaven, we must follow him through the wilderness of this world He must be our guide and go before, and we must follow after. Many make strange to follow his call, they will not give up their names, they will (it may be) go before Reason to Christ is an evil servingman. him, or even by him, or cheek by cheek, but they will not follow after. And wherefore? Surely they will do all with reason. But Christ requireth faith; and reason to Christ, is a very evil servingman. A great number already taught in the word, will not follow it, but if any thing proceed from the forge of their own reason, that they magnify, that they will follow. So Ezech. 20. certain prophets would not follow God and his word, but their own spirits; and yet there is no greater odds in the world than between our own reason and God's wisdom, as Esa. 55. My thoughts (saith the Lord) are not as your thoughts. Well, if we will follow Christ, we must follow him, not as a great Lord, to grant us great leases, fat farms, or high towers, but as a man contemned, as the reproach of the world, as a man full Christ's two crowns. of sorrows: Christ hath two crowns, the one of thorns, the other of glory, he that will be honoured with the last, must be humbled with the first. CHAP. XII. Of Conference, and Godly wisdom in the government of the tongue. AS we often speak of things lawful, but yet for want of wisdom to Conference. examine the time, place and persons, when, where, and with whom we talk, Satan laboureth to make us strict & silent in our speech, when Not to be too strict and silent, when occasion of good speech is offered. often we might speak to God's glory, to the avoiding of which temptation, we must endeavour to speak when God giveth occasion, and that with thankful acknowledging of God's spiritual grace, by the motion whereof we speak: as also with humble acknowledgement of our weakness, who being measured with God's justice, we should be found to have stained our speeches and Gods graces with great corruptions, and to fail in many circumstances. How be it, if we do it in a single heart, and even because we love God's word, and in zeal of God's glory: we may boldly speak, committing the success which on us (if we observed all circumstances) did not depend, to the omnipotency of God, to the blessing of Christ, and to the working of the holy spirit; for we being neither God, nor Christ, nor Angels, Note. must not think to prevail of ourselves, by our speeches, nor stay until we think ourselves most fit, but commend our hearts to the Lord, who undoubtedly spareth weaklings. 2 Being Christians, we must not stay ourselves in our meetings for others to begin Good speeches. good speeches, but if God give us any good thing in our minds, let us with all humbleness put it forth to be examined; if we feel nothing, let us complain of our dullness and deadness: even thereby we shall give occasion of good conference. For as in silence among evil men one evil word setteth abroach many, so in deadness among good men, one good word may quicken many. 3 It were to be wished, that godly men in their meetings would first by prayer offer up their speeches to God to use them advisedly, reverently, and not passing their bounds of knowledge: and if they could not speak of any thing, yet they should ask some thing: if they could not ask, yet they might speak of the communion of Saints: if they could say nothing, yet at the least they should complain of the dullness of their mind; so that of their dullness and deadness should arise quickness and life of speech again. Our speech is ensign potentiae divinae, vinculum societatis humanae. 4 We must be careful in using, and watchful in restraining the tongue. David prayed for a watch before his tongue, and for a porter at the door of his lips, he would keep his mouth with a bridle, that it should not go riot nor open oft without a cause. The eye glanceth, our hands slip, our foot treads awry; yet if we hold our tongue qualified, we shall do the better. It is a little piece of flesh, small in quantity but mighty in quality; it is soft, but slippery; it goeth lightly, but falleth heavily; it striketh soft, but woundeth sore; it Tenera, mollis & ex●gua. goeth out quickly but burneth vehemently; it pierceth deep, and therefore not healed speedily; it hath liberty granted easily to go forth, but it will find no means easily to return home. It is compared with perilous things, to a sharp two edged sword, to a razor, jam. 3. 6. to sharp arrows, to an Adder's sting, to the poison of an Asp, to fiery coals, and being once inflamed by Satan's bellows, to the fire of hell. CHAP. XIII. Of the Church. THe Papist of pride, the Family of love of hypocrisy, and many of singularity have schismatics, and heretics. Who forsake the Church, Protestants or Papists. singled themselves from us, as Hymenaeus did. But we are little discouraged, and less follow it. For if they separate themselves as stones from the building, and as members from the body, what hope is there of them? The Papists will say, we forsake them, and not they us. We forsake them in the wall, they us in the foundation. For our faith was before their opinion, though their persons were before ours. As Noah forsook the world, as Lot forsook Sodom, as Abraham forsook Egypt, as our Saviour Christ forsook the pharisees: so we for sake them, and Christ shall be the judge, who hath been the runagate, who hath been the Apostata. 2 Behold a miracle, heaven made subject to the earth! O what is man that thou art so mindful of him, not only to give him the rule of the earth, but even of heaven? Whom the Church doth loose on earth, the Lord doth loose in heaven; and whom the Church hath bound on earth, he also hath bound in heaven. He doth many things without us, Matth. 18. Binding and losing in the Church. yet when we have done this, he will not alter it, nor do otherwise. 3 Albeit the Church be base and contemptible in the world, yet he counteth it as the apple of his eye. The earth, the air, and the heavens attended on it, and he hath made the Angels to serve it. He hath committed his treasures to it. And what be his treasures? Surely, when David cometh to value it, he saith that it is better than gold, than much gold, than much fine gold, than all precious stones. The word of reconciliation, the covenant of grace, the broad seals of his kingdom, Baptism and the Lords Supper, Rom. 3. 1. 2. The dignity of the church The Church deer to christ binding and losing, life and death are left and committed to the Church and her holy Ministers. 4 The Church is even the quintessence of the world, such as Satan hath sifted to the proof: it is even washed and made clean with the blood and water which issued out of Christ's side. It seemeth he forgot to love himself that he might love us; yea if that one death and suffering had not been sufficient, he would yet once more come again for us. 5 It is one thing to live where means of pure worship are wanting; another to be Note. 2 Cor. 11. Means wanting, or superstition set up, how much they differ. Church of the jews. Church of the Gentiles. The day of judgement. where false worship is erected: for the first we are not to fly the Church, but by prayer and patience to stay the lords mercy: for the other, we must depart because of that abomination. 6 The world is as the Lords great chamber, whereunto all are admitted: the Church is as the chamber of presence. The nativity of the Church is a greater work than the creation of the world. The world was finished with a Word, but many days and many years did the Lord travel, before the Church could be brought forth to his good liking. He shook the earth, darkened the heavens, turned the whole course of nature, before he had framed and set up the little Church of the jews. But in gathering the Church of the Gentiles, the Sun became black as a pot, the Heavens were covered as with a haircloth, the veil of the temple rend, the earth trembled, the graves opened, & above all, the GOD of nature suffered. But of all, the third gathering shall be fearful: when heaven and earth shall not abide to see, but shall melt and consume away at the glorifying of that Church, which the world so contemneth: & yet on this Church hangeth the continuance of the world. For certain it is the world standeth, and all the four winds are stopped till all 2. Pet. 3. Tolle hanc & ipsa Angelc●ū gloria claudicabit. be sealed; and in that moment that this number is filled, this world shall out of hand vanish away. 7 In the world we do (as it were) but see the Lords back parts: we see him, as a thing in a troubled well, dwelling but in the neither and outward courts of the Temple, but in the Church we see him almost face to face. 8 That mighty Samson suffered himself to be shaven, and his strength to be as another man's for the great love of his Church: he shed his precious blood from all parts of O magnnm vinculum charitatis! quo & ipse Deus alligari voluit. Diligis me plus his? Pasce oves meas, confirma Fratres ●ous: symbolum amoris, cura Ecclesiae. his body for it: and that no blood might be too dear for us, with his heart blood he hath testified, how much he doth love us, his love and spouse the Church of the faithful. 9 It is true that the Psalmist saith, Psal. 16. the Lord hath no need of our service, and therefore he hath set over his love to the Church, there to be answered unto her in obedidience, & furtherance of his members; there he would have it seen, how we value his benefits. All blessings are continued on this earth for the Church sake. The Sun doth shine upon the earth, upon the just and unjust; but upon the unjust for the just man's sake. 10 The Church is the household of faith, the city of the living GOD, the spouse of the Lamb CHRIST, the king's daughter, the children of light, & of the living God, the children of promise, & of the free-woman, a chosen generation, a royal priesthood, an holy nation, Primitiae mundi. Municipe● coelorum. Phil. 3. 20. Ho●tus conclusus. Fo●s signatu●. people gotten by purchase, the mystical body of Christ, the sold of the Prince of Pastors, the virgin Israel, the children of Abraham, the elect seed of God, heirs of grace, joint heirs with Christ, the Sanctuary of the Lord, the daughter of Zion: the Lords heritage, the people of his pasture, the sheep of his hands, the temple of the holy Ghost, the price of his blood, the Lords Eden. Thrice blessed and happy are all the living stones of the most beautiful building. Confer Psal. 147. 2. 3. 1. Pet. 2. 9 10. Phil. 3. 8. Ephes. 2. 19 20. 1. Thes. 2. 19 20. 2. Cor. 3. 2. 2. Cor. 6. 11. 12. 1. Thes. 2. 8. Rom. 9 3. revel. 21. 10. CHAP. XIIII. Of the Confession of sin. THis is a good affection of Christianity, to conceal a fault; and this also is a good affection of men regenerate, to testify their faults to all To acknowledge our faults one to another. men, whereby they make known their thankfulness, in that whereas by nature they were thus, by grace they are so and so. Again, men use it to comfort others, that though they be in their old estate, yet they may receive grace, if they hinder not themselves, and shut out the grace of God from them. Thus the children of God are wont to Grace. aggravate their sins, that others might have comfort in the like case. Matthew in the ninth chapter and the ninth verse, shameth himself by the name of a Publican: and yet if we look to his sin, it was not like the sin of Peter against the ninth commandment: nor like the sin of David against the six and seventh commandments, the sin of Paul against the first, as of them that crucified Christ himself. But that which he concealeth, the other Evangelists blaze abroad; that which they conceal he blazeth abroad. And this is one argument of the truth of the word: for whereas other Chronicles do God's word. ever commend themselves and their own native countries best (as if you read the Chronicles of England, you will think it the hest nation) it is contrary in the word: the denial of Peter is more expressly set down of Mark, than of any other, yet did he write the Gospel out of his mouth. Paul setteth out his own faults in more sharp measure and manner, than any other can do, Act. 26. Moses, Gen. 49. seemeth to discredit his own birth: We see all these were of God, who is then most glorified when we are most cast down. 2 As the hiding of our sin with Adam hindereth mercy; so to testify our sin to be Hiding sin; greater than it is, (with Cain) displeaseth God highly. 3 Confession without yielding and feeling is nothing but a testimony against ourselves: let us then so confess, that it may move us to love the truth. 4 Pharaohs confession is rather in judgement than in affection, in respect of the punishment, not of his sin, ergo it is not enough: & yet he hath profited further than many of us, which will not confess our sins at all. 5 Whensoever we have sinned, it is good to have this or the like meditation: good How to rise when we fall into any sin. Note. Lord, wilt thou call me to judgement and enter thine action with me? How shall I do then? I will take this order; I will disagree and fall out with myself. But is there any hope that God will then show mercy? Yea no doubt, for if the Lord were minded presently to imprison us, he would never by his prophets forewarn us by a writ, he might use the whole host of the creatures, to execute his vengeance every hour, but he deals more mercifully with us if we confess our sins. 6 Naturally we be all slow to confess our sins: we cast short reckoning on our own faults, Adam said, I have not sinned Lord: he lesseneth his sin in conceit, saying: The woman gave it me, and I did eat: job seemeth to make an apology, as being unworthy of such a punishment. But we must learn that a sinner the more he doth extenuate and hide sin, the more he doth aggravate sin, and hasten judgement: the more freely he doth confess and judge himself, the more he is freed from God's seat of justice. Pro. 28. 13. 2. Cor. 11. 31. 32. CHAP. XV. Of Conscience. Look how is our Conscience, so is our confidence: it is a tender piece, Conscience is tender. we must beware how we offer any violence to it. For the veriest reprobate hath his reprehender, which if he doth not satisfy, it will deliver him to the jailor. From this evil conscience we must be sprinkled in our hearts, first with faith in the blood of the Lamb, determining that we will never defile the house of God again: and though we cannot do all good, yet let us desire all good, for the Lord judgeth Desire all good. Luk. 16. according to the purpose; not according to the performance; according to the affect, not by the effect. And yet we must not stay in this It stands us upon to use the means, that we may be masters of virtues: Hell is full of purposes, but not of performances Look therefore to thy conscience, for it is a brazen wall, and as a thousand witnesses often to urge this particular syllogism: Who so sinneth must die: thou hast sinned: ergo, etc. Adam having eaten of the forbidden fruit, was in paradise still, but all the joys therein were notable to comfort his conscience, until being found gasping and panting, he was comforted of the Lord. 2 We must ever desire the light of God's loving countenance, which we may be assured Shipwreck of good conscience how dangerous. of, if we keep faith and a good conscience; but if we make shipwreck of these, the least thing shall greatly amaze us, yea the shaking of a leaf: but if we have this, nothing shall dismay us. Wherefore let others put their trust in chariots, yet if we trust in the Lord. we shall not fear what man can do unto us. This will take away confidence in the flesh, and make us trust only in God. 3 For examining a man's conscience; the best way is by the law to try whether he hath Examination of the conscience. a knowledge, feeling, and misliking of his sins or no: whether he hath any fear of God's judgements for sin, or faith in his promises: and whether by particular applying of these things to himself, he can show any effects of prayer, Sacraments, new birth & repentance. 4 We must especially beware of smothering the watchword of our conscience, when The watchword of the conscience. True peace of conscience. The state of man before grace, and in grace. we are bend to sin. Care of a good conscience, breedeth comfort in holiness; and pleasure in holiness breeds assurance of blessedness. 5 We have great peace, but no true peace, until we turn to God: until the Israelites would serve God, Pharaoh let them alone, but afterward he prepares for them, brick, lime, and a furnace: so long as we are quiet in sin, all is well; but if once we defy sin, than the devil will heat a furnace for us: yea he will rather than he would lose us, give wages to us, as he did to judas. Hereof it is, that so long as we have no sense of sin, we can eat, drink, and sleep quietly, but when once we make conscience of sin, then comes trouble and vexation of mind, which worldly minded men would marvel at: But they are at peace with the devil; for were they not at peace, they should be put out of his service. But doth not the Lord say, The wicked have no peace? Esay. 57 True it is, they have no peace with God and with their own consciences, albeit they have great peace with the flesh, and The peace of the wicked. Mo●e. world, and the devil. The peace of the wicked is like an harness unoccupied, to a vineyard never stirred, to a ground never ploughed: they are never surbushed with crosses, but rust upon the walls; yet far better were it for them to be disquieted, and have their fallow hearts broken and rend up. The holy Ghost saith, that the just man shall have peace at the last: So that there is a first peace, and that is a truce for a few days: and there is another Psal 37. 37. Note. peace at the last, which followeth our war, and this brings glory and immortality. Saul would needs have peace with men, and therefore broke peace with God; but afterward he lost his peace with God and men. The jews refused peace with Christ, to have peace with the Romans; but when they had slain Christ, they lost their peace with God and the Romans also. Wherefore let us labour for that peace which passeth understanding, and for that everlasting peace. 6 We cannot suddenly and effectually work upon a man's conscience, unless God permit us sometime to dwell upon his conscience. 7 A man shall never be brought to be jealous over his own corrupt affection, until the To be jealous over our own corrupt affections. Lord hath stricken his conscience with some fear of his majesty, which dispelleth all wicked imaginations. 8 We must specially beware of sins against knowledge and conscience: for as of all the parts of the body nothing is so subject to hurt as the eye: so nothing is sooner wounded than the conscience: it will not abide any pricking, the least thrust or violence will impair The eye and conscience tender. Schir●us ocuii. it; it is a tender place, and is very tenderness itself. The learned Physicians say there is a thing that is hard like a web in the eye, wherewith the eye being affected, even it of all parts being most sensible, is made most unsensible. Such a thing may be in the conscience, so if that once this hard skin be overspread the conscience, that place which of all other in it own Schir●hosis conscientiae. How the conscience is hardened. nature is most tender, groweth to be most hard; & that hardness proveth to be more hard than the hardness of Pharaoh; and their estate is worse than if they had never known God, I mean if they have once had a possession of good things, and after lose it, they have a ●inde on their eye, and of all men they see the least: for if they lose their tenderness and harde● themselves, than God hardeneth them too, and that it is a fearful obduration. 9 〈…〉 d doth not so severely punish particular deserts, but a general falling into s 〈…〉 smaller infirmities, but grosser presumptions: for the particular sin bringeth not What sin brings wrath wrath, but the lying in the sin, and not repenting of it, bringeth wrath: which drawing in other sins, withal draweth also God's displeasure. So that one sin may be said to be spared and also punished: spared, if being admonished we be humbled, as David by Nathan. 2. Sam. 12. jehosaphat by jehu 2. Chron. 19 2. because in this we seek not to draw in other sins, but to be rid of this one punishment: where notwithstanding all merciful admonitions, and sour threatenings, we still lie in sin, and tie sin to sin, and so make away to God's judgement to fall on us: Wherefore we may comfort ourselves for particular sins, Note: Simile. so that in the general course of our life we labour truly to please God. For as a loving husband doth not take away his love from his wife, though in some particulars of her obedience and duty she faileth, so long as she keepeth her love chaste and true to him: so the loving kindness of the Lord will not cast off his children for some particular weakness or frailty in special commandments, so long as in sincere love to his majesty, we seek to obey him. CHAP. XVI. Of Censure and Correction. MAny think to privilege themselves from the name of Sinners, by reading largely and reprehending plentifully the sins of other men, counting it a compendious way to credit by building gorgeously on another man's discredit and ruin. 2 Flesh and blood will ease itself; superiors look to inferiors, and inferiors to superiors, but every man must look to himself. 3 As an house being on fire, if it may be quenched, it is best to Simile. use water only; but if it be like to endanger and set on fire the houses round about, it is best to pull down the house quickly: so if offence being raised, it may be quenched with water, use water, and let the house stand still; but if fire burst out on every side, then pull it down. When the Viper will still be a qui non corrigit seipsum, alij corrigent s● per ipsum. Simile. Melius est ut pereat unus quam unitas. Viper, and retain his poison, though the charmer charm never so wisely, the Apothecary takes him, and makes a treacle of him, to expel poison out of others: so if a brother will not be admonished, if he will not leave his poison, make treacle of him; that he that would not take heed of others, should be made a preservative for other to beware by him: if evil will not be taken from one in Israel, then take away the evil out of whole Israel, If we must needs see somewhat dead, it is better to see a dead arm than a dead corpses. When men will harden themselves, God in his judgement makes them as an adamant: and when they grow so hard, it is good to cast them out. 4 We are given to display every sin, yea the least in others, and to conceal and bury We can see clearly intellectu directo but with blear eyes i●●ellectu refle●o. many graces, yea the best in others. 5 Such as be fallen must be restored with the spirit of wisdom and lenity: Such as be falling must be upholden by all good means speedily, lest they fall so dangerously as that than cannot be recovered. 6 In an evil report or unjust censures of men, it is not good straightway to be angry, but to fly to God's providence, and to desire to profit by them. 7 Because we do not to men that good which we should do, God often suffereth them to report and speak evil of us. 8 Though we may be discouraged to deal in exhorting or dehorting, admonishing or reproving, or any ecclesiastical and Christian duty; yet being called of God, we must ask wisdom of him, who will send wisdom to bless his own ordinance. 9 It is a dangerous thing to have a proud spirit with a vain mind. 10 The drunken peace of hypocrites, must not be suppled with oil, but pierced with a spear. 11 If we be reproved for sin of man, let us fear the reproof of God. It is our great Admonition how profitable. corruption, that we are sooner brought to leave a sin when man doth rebuke us once, than when God doth threaten us often. 12 It is a good thing sometime to have enemies. For we often are more afraid to sin, lest our enemies should reprove us, than we make conscience of sin, lest God should condemn us. 13 Although the wicked speak evil of us, let us be content: indeed a good name is better than a precious ointment, but remember that the Lord had made us all priests, and therefore let us offer up our good name to his glory, and if the wicked will bring coals of juniper, let us sacrifice up our good names, and with Paul let us say, I esteem it the least Evil reports. thing in the world to be judged of you: it is the Lord that judgeth, and there is a blessing propounded for them that are so evil spoken of. But there are four hundred Prophets that speak against you, are they all deceived? Many eyes see more than one. True, if it be spoken of the like: for one Eagles eye seeth more than a thousand owls eyes: and as Solomon Simile. saith, One man that feareth God, is better than a thousand sinners. And Paul saith, what have I to do with them that are without? God shall judge them. Upon which words a learned man biddeth us observe, how the Apostle accounts evil men as nothing: wherefore seeing the wicked are so vile and so vain, one is better than many of them, therefore their censures and calumniations not to be regarded. CHAP. XVII. Of Ceremonies, things indifferent, and of turning Christian liberty into unchristian licentiousness. AS it is a fault to use unnecessary ceremonies which with the peace of the Church may be left: so it is faulty to leave a good ceremony, which A good ceremony. hath a good use and no superstition with it. 2 The Lord commanded, Exod. 16. 33. an Homer full of Manna to be reserved as a monument for posterity. And so it was kept by the Lord's commandment, and therefore not abused to superstition, as the brazen Serpent and Gedeons' Ephod: which because they were without What ceremonies are received and retained in the Church with profit. God's commandment reserved, therefore they were quickly abused. But this Manna and the Altar which the Rubenites made, having a warrant of God's commandment, were not abused. Where we learn, that in bringing in ceremonies and rites into the Church, we ought to think, that if they have not their warrant from the word of the Lord they are like to be used without fruit; and in danger to be turned to hurtful superstition: but if they have their warrant from the word of God, that the Lord hath commanded them, then may they have very profitable uses in God's Church. And they shall never be so much abused to do hurt, as they shall be profitable in the right use of them. And therefore in bringing in ceremonies and orders we must ask counsel of the Lord, that his word may be our warrant. 3 The more ceremonies the less truth. 4 This is a general rule, whatsoever separateth man from God, or man from man, is abrogated: Col. 2. 17. What ceremonies be abrogated. but whatsoever conjoineth man to God, or man to man, is left still. In this respect the whole Law is abrogated, according to the rigour of the curse, for otherwise we could not stand before God: So in Christ now having found reconciliation we are more bound to keep the law moral than the jews, because God's commandments are more clearly revealed, and greater strength is now given against sin, therefore nothing is taken from the law that we should be careless: but the curse and condemnation of the law is done away, that we may have an entrance to God with boldness. Whatsoever separateth man from man, is abrogated; and so the ceremonial law is abrogated: that which is merely ceremonial, is merely abrogated: and that which is in part ceremonial, is in part only abrogated, as the Sabbath. Sabbath. 5 The Apostle, 1. Tim 4. 1. prophesieth of certain spirits of error, which should superstitiously Last times. forbid the use of Christian liberty: but 2. Tim. 3. he speaketh of another sort, who among many other properties should be lovers of pleasures more than lovers of God. The Last days. former are said to be in the last times, but these in the last days, one degree further than the other, And such be we and our times, long rid from that superstitious generation: but Eschátais hemérais. Christian liberty, turned into unchristian licentiousness. ready now (as it is said, Deut. 29. 19) to add drunkenness to thirst, which cometh to pass for want of circumspectness in delivering the doctrine of liberty. And so we fall to make Paul, Galat. 5. and Peter a cloak of our licentious life. We turn the grace of God into wantonness, (as Jude speaketh.) This then being as it were the common disease of these last and perilous days: the ministers of the Gospel must stand up as in a gap, and every one is to be watchful over himself, that he sink not away in these pleasures, which seem to cheer & bring good to the heart; but such a good as maketh the graces of God in some to come to nothing, and withdraweth many away from Paradise, a place of pleasure, to hell a place of torments. You know who it was, that seeing so many young Gentlemen Ecclesiast. 11. follow Epicurus at his first setting up, said the cause was, it was young men's philosophy that was professed in that school. For this cause Satan laboureth especially to poison Bonum iwenile. this age, because he knoweth if this be barren of good, that which followeth is like to be thereafter. Satan and his ministers have for every age, estate, and condition, a sundry Youth. bait; laying for Youth the bait of pleasure, for Age the bait of covetonsnes, etc. Every man is eaten up with one zeal or other: there is a zeal of old age, middle age, & of youth. Every man may try his zeal by the ninth of Esa. ver. 7. The zeal of the Lord of hosts will perform Zeal tried. this. It was the zeal of God, that he gave his son for us, his most dearly beloved son: it is then one argument of our zeal to any thing, when we will forego a precious thing, for the thing we profess to love indeed. Esau was zealous for his meat, when he would lose his blessing for it: and such is our zeal of pleasure, that we will forego learning, time, the favour of the godly, health of body, yea, sometimes our own souls for it. Pleasures. 6. It hath been always the note of false prophets to preach pleasant things, and for outward matters, as the Priests of jezabel. And Micah. chap. 2 speaketh of false Prophets, that prophesied of meat and strong drink. Peter saith, they praise liberty: and Paul, They can reason for the belly: All things (say they) are lawful: but on the other side, God's children 1. Cor. 10. have been always in the way of restraining. 1. King 19 Eliah ate, and gave over▪ and fell asleep, so that the Angel was sent to bid him eat more. It is not the fault of many. For we have need of an Angel to keep us from eating. Timothy abstained from wine, and Paul biddeth him to use it for the weakness of his stomach. Solomon reclaimeth young men, Eccle. 11. When jobs children mean to banquet in course, he feareth lest they curse God. Basil & Ier●●ns austerity in fasting. The austerity of the Fathers was very great concerning meats, as of Basil, & Hierome▪ that it gave occasion to the superstitious abstinence which followed. But now the latter times are gone and the last days are come. Superstition is past, but men glut themselves with all Epicurism and pleasures of this life. 7 Christians are neither Stoics nor Epicures: Paul disputeth against both, Act. 17. The Stoic condemns all pleasure, the Epicure commends all pleasures. Pleasure is not good according to our election, but in respect of the object: if the object or matter wherein our Pleasures. pleasure consisteth be simply good, than the pleasure is simply good: if the object be simply evil, our pleasure is simply evil. But pleasures by nature being good, and bad by circumstance; they are not left as things indifferent to our election. CHAP. XVIII. Godly meditations concerning Christ's power against Satan, love to the faithful: and how he is our wisdom, righteousness, holiness: and of our communion with him. CHrist careth for us, we must not fear a strong enemy, because we have Christ is our Captain. a stronger Captain. The Devil indeed is a Lion, but so is Christ a Lion, and that of the tribe of judah: There is a Lion for a Lion; courage for courage. The devil is a Serpent, so Christ calleth himself the brazen Serpent: there is a Serpent for a Serpent; wisdom for wisdom; yea a Serpent of brass, to sting all the fiery Serpents of Christ a Lamb. the wilderness. But thou sayst, that Christ is called a Lamb and a worm. B● not discouraged, that is in respect of his Father, who found him as meek as a Lamb, who might have trodden on him as on a worm: but the devil never found him a Lamb, but a Lion. The meekness of Christ is stronger than all the power of hell, joh. 18. When the devil seemed to be in his ruff, he sends a great crew to take a silly man: when he told them it was he whom he sought; this little word cast them down. What shall he do then in glory, when he cometh with thousands of Angels? This then is the conclusion: the devil is strong, but Christ is stronger, and chaineth him at his pleasure: The devil is wise, but Christ is wiser, and preventeth him in all his practices. 2 They that will have a true faith in Christ, must believe in the ends, and in the mercies Affliction of mind. of our salvation. The ends are, that Christ is made of God unto us, wisdom, righteousness, sanctification, & redemption. Art thou afraid that thou shalt go out of thy wits, because thou fearest sin? Are thy cogitations confounded? Seest thou no knowledge, no not so much as a literal knowledge of thy salvation, but all is doubtfulness, all is dullness, all is deadness within thee, as though thou never knewest, heardest, or learnedst any thing? Now know, now is the time to believe, that whatsoever knowledge, experience & power Christ is our wisdom. of understanding was in Christ jesus, the same is made thine; he is the anointing that will teach thee, he is the Father's counsellor, he is wonderful, he hath the knowledge of all mysteries, he is the spiritual interpreter of the law, unto whom as the Fathers did approach more nearly, so they did see the power of the law more clearly. He is our wisdom: both the teacher and the thing taught. Hast thou some good measure of knowledge, and yet thy life in no part being agreeable, nor proportionable to thy knowledge; thou art sore troubled for not walking in the ways of righteousness, thou feelest no goodness, thou thinkest thyself as a Sere tree without all fruit? Now remember that Christ jesus who Seek not for great things in the flesh. had no holiness by the flesh, by being borne of his mother, who saved great sinners, and made of persecutors preachers, would not have thee to seek for great things in the flesh, seeing himself got so little thereby, but would have thee seek thy righteousness out of thyself in him: who being no sinner indeed was an accounted sinner, and punished as a sinner for thee; that thou having no righteousness, mightest be accounted righteous, and Righteousness. rewarded as righteous through him. Well it may be, God hath given thee to walk so uprightly, as the world can in nothing charge thee: but thou fearest thy natural corruption, that thou shalt not persevere, thou tremblest to remember how many excelling thee in gifts and graces of the Spirit, have fallen away from the truth, and thinkest all is but hypocrisy, and that thy hypocrisy will one day beguile thee, now call to mind that CHRIST is made to thee holiness, not as new Moses to follow, but as a true Messiah to believe in, the worker, author, and finisher of thy holiness: So that albeit in respect of thyself to persevere, 3 Sanctification. it seems impossible, yet with him it is both possible and easy. What if thou hadst a multitude of sins, that thy corruption did swell till it burst? Marry Magdalen had seven Marry Magdalen. Spirits, and yet of all women she was most devout, most loving, most honoured to have the first sight of Christ's resurrection. What if thou hast been a brawned and infamous sinner, so that the name of sin hath been notoriously written in thy forehead? the Lord jesus called and crowned Matthew the Publican with the dignity of an Evangelist. What if thy sin Matthew. had taken a purple die and crimson colour in the blood of the Saints? Paul of a most grievour persecuter of Christ, was made a most glorious preacher of Christ. It may be thou fearest the corruption drawn from thy native country, the Cretians were converts, and the Cretians. Corinthians became Christians. It may be yet thine hereditary, and natural corruptions cause thee to despair of comfort: consider the Lord can change the nature of a Wolf into Natural corruption. the nature of a Lamb, & the course of a corrupt nature in thee to the power of a supernatural grace. Oh there is one thing that troubles thee, many promises, few performed. Thou lookest for peace of mind, and behold a wound of the Spirit; thou art the Lord of the whole earth, and the heir of heaven, and yet hast not wherewith to help thy necessity: Promises. thou art a Lord of liberty, and yet put in prison. All this I grant, & yet in all this Christ is thy redemption; not suffering thee to be overcome of any of these in thy life, and who lie 4 Redemption. freeing thee from them in the life to come. Admit that thou wert cruelly persecuted, cannot he, that made the fire not to burn at all the children in the furnace, make the fire so easily to consume thee, as thou shalt comfortably bear it? Will not he that made the lions being hungry, not once to open their mouths on Daniel, to crush thee so gently, that thou shalt willingly sustain it? Now the means are the Word, Prayer, the Sacraments, and discipline of the Church. The Word even crucifieth Christ a new in thine hart, Prayer giveth thee a feeling of thy faith, the Sacraments confirm both thy faith and feeling; and discipline continueth us in the obedience, both of the Word, and of Prayer, and of the Sacraments, and consequently, is a means to continue us in all those comforts, which by the other means are to be found in Christ. The most holy have need of Christ's righteousness: and the most righteous of his holiness. 3 Thou must ever beware of two extremities: The one, that thou labour not so for righteousness, that thou forget CHRIST to be thy holiness; the other, that thou so travel not for holiness, as that thou shouldest not remember him also to be thy righteousness. And so behave thyself in both, that thou be'st most righteous in Christ, & yet thou must endeavour also to be holy, and though thou be'st never so holy, yet know thou standest in need of the righteousness of Christ. Now to come to these things, thou must diligently attend on the word, whereby Christ jesus is crucified a fresh in thine heart, on prayer, which worketh a feeling of thy Faith, on the Saints, which confirm thy Faith, and increase thy feeling. 4 CHRIST hath made us inheritors of his kingdom, which he holdeth by two titles, Note. first by inheritance, then by purchase. As he obtained by inheritance, he reserveth that Christ holdeth his kingdom by two titles. title to himself alone, but whatsoever he hath had by purchase, he hath given us the title of it. And not only this doth he give us, but also the graces of the spirit, though not to one all, nor to all in one measure. An afflicted mind seeing one of the children of God, have this, another that gift, is grieved that he hath not all. It is an error, Christ giveth not to one Feeling. all, but divideth all among many. But there is one special grace which I cannot have, and that is feeling. Hast thou faith? blessed art thou that believest, and that without feeling. Do you believe? you have a rich gift, you must not have all. If you have any gifts, it is well, the gifts are divided. Be content with thy portion, and I say unto thee, that thy Faith without Simile. feeling, is more precious to God, than thy faith with feeling. If by thy faith thou hast made Faith without feeling. the devil a drone, that he cannot sting, and a toothless dog that he cannot bite, it is sufficient. Content thyself with thy portion, until the Lord come from heaven, until he be all in all, and then thou shalt have all joy in all perfection. 5 Two things are necessary, truly to espouse us to CHRIST; the one is to use the pure means: the other, to use those means with a pure heart. CHAP. XIX. of Death and judgement. Many make no account of the death of the soul, because they feel it not as they do The death of the soul. the death of the body. Every man feareth a Palsy, an Epilepsy, and an Apoplexy, because they strike dead: but if a man be in a consumption, where he shall be decaying seven years, he thinks nothing of it. Likewise if an house fall suddenly, we say it perisheth, but if it moulder away we little regard it. In Hosh. 5, vers 7. 12. The Lord threateneth Simile. to be a Lion to Israel, and a moth to judah. Surely, when the wrath of God, as a moathe hath secretly fed on us ere we know it, our souls do as it were bleed to death. For as he that bleedeth to death feeleth little, until suddenly his strength faileth; so in the death of the soul, a man doth not perceive how his strength is gone, or ever he be aware. It may be Simile. the Lord will not be unto us as a Lion, but as a moth, we shall not happily die of an Apoplexy, but of a consumption, and CHRIST the Saviour shall laugh at our destruction. 2 We can better away to meditate on Death which Satan covereth with eternity following, Meditation of judgement. then on the day of judgement, where we must all make our account. 3 The bare meditation of Death doth so far move us from suffering our delights to dwell on earthly things, as that Reason dissuadeth us not to make any cost about a Tenement Simile. where we know we shall dwell but a while. Yet such bare imaginations of Death may build up in the mean time the kingdom of pride in us. Wherefore it shall be more Meditation of death. available, if with our meditation of putting off this earthly tabernacle, we think also of putting on the heavenly Tabernacle, and of putting on the royal rob of Christ's righteousness, without which we shall never stand with comfort before the great Throne of God's judgement. 4 The cause why we beso loath to die is, because we cannot find in our conscience that Loath to die. we have done that good thing for which we came into this life. 5 If there be a desire in thee to die in respect of some injury, shake it off; it is better to Wherefore some desire to die. be a living dog, than a dead Lion: for so long as thou livest, there is time to repent, but after death there is none. Therefore labour for to feel his favour in Christ, which if thou do, thou shalt never fail till thou come to him. 6 God dealeth contrary to the course of our common Physicians, which first give one judgement. Morbus magnus magnum remedium. P●dor, Dolour, Timor, Augustine. Maxima est poena timorem amisisse judicij. medicine, and then if that will not serve, a stronger: but God giveth the strongest first. The argument of judgement is the last that can move us. That argument moveth most in Logic which hath the best reason and most sense: howsoever it seemeth to some, yet sure I am the argument of judgement hath the most sense, or shall have, and may best serve to move all sensual men. There be three things to move even evil disposed men in that great judgement, shame, grief, and fear. Let it move us for shame; and if this will not, let us remember the fear which then shall possess us; if we want this, our state is lamentable, for then neither Prophets, nor Apostles, nor the holy Ghost can tell what to say unto us. 7 Many are of opinion (that teach without discretion) that it is evil to do any thing Fac, fac, vel timore poenae, si nondum potes amore justitiae. Simile. cum dicis timeo quid dicturus sum, malè times, vanè times. for fear of judgement, but all for love: and if we abstain from any evil for fear, that we are in a wrong course. I have been of this error myself, but the holy Ghost is content to use this as a good reason, and will be beholding to us, if we fear to do evil for judgements sake. Hear what Augustine saith: Do this for fear of punishment, if thou canst not as yet obey for the love of justice. Bernard likens the fear of God to a needle, and the love of God to a thread: first the needle entereth, and then followeth the thread: First, fear keepeth us from doing, next, love causeth that we do not, even then, when we can do. This is t●● means as Augustine saith, A timore bonavita, à bona vita bona conscientia: inde nullus timor, atque ita dulcescit Deus peccanti, etc. First we are Gods enemies, than his servants, & if we behave ourselves well in his service we shallbe made his adopted children. Dominus ablato timore su●jcit timo●●●, dicturus sum ●lanè time. 8 This word judgement I would no man would let it pass without judgement, and yet there is no word read with less judgement. In the law the title de judicio is best studied: and it is a great title. Chrysostome saith, if we had that care which they have that be arraigned before an earthly judge, we should do well. Though his judgements be as the great deep, as the Psalmist saith; yet they may be brought to four heads, and first into two, the Primum timo●ne facias, de●n amor, ●● ve●●s facete, ●●●●●si possis. judgement of man, and the judgement of God: the judgement of man, either when another gives judgement of us, or we give judgement of ourselves: the judgement of God, either in this life, or eternal. job, chap. 29 speaketh of some young men in his days, that feared his judgement. This fear is to be seen in heathen men, as in him that ran further into Of the day of judgement. the Tavern to avoid the sight of the Philosopher. The boys of Bethel, that wanted this fear, and reverenced not Elisha the Prophet, were so far gone, that it was time to cut them Verbum hoc judicij utinam nemo transi●er sive judicio. off. He cursed them, and two she-beares came out of the wood and slew them. But as Lucina saith of the consistory of Christians, this is a miserable Consistory, a poor judgement: every man will plead with the friar, We are exempted Lord: yet true it is. they Si i● nobis ea ess●t cura quae coram terreno judice sistendorum, solicitor age●●m●s. that shall judge the world, can best judge, but they shall be judged also. The second is the judgement seat within us, which God hath made to make us esteem his the more. It is counted an absurd thing for a man to be his own judge. This is our own conscience. This is God's register that registereth all things which we do or speak, and it is also our remembrancer, when we are alone. Blessed is the man that despiseth not this judge: no man can 1. judgement of man. have a more severe judge than himself, albeit a man do acquit himself: the wicked is sometimes secure, but never in safety. This is that, whereby God would call us home. Every 2. The judgement seat within us. sinner is his own tormentor: Here be surdo verbera, strokes that cannot be heard, and yet strokes indeed. Then if there be within them such torments, why are wicked men so merry? Surely I must answer them thus: Peccator est sui carnifex: but these are removed judgement of the conscience. from the way of sinners to the seat of scorners: and then all is quiet. Every sinner is condemned in himself, or by himself, if he become not brutish, & his conscience feared and hardened. And as for young men's consciences, Augustine compareth them to water The strokes of man's conscience. in a basin, the water is stirred, and there is no face seen: but so soon as maturity of years come, than it will stand still, and we shall see our faces, and cry with David and job, Lord wipe away the sins of my youth. The third judgement may be compared to a Young men's consciences. quarter sessions, that doth consist in depriving of commodities, the mulct is the loss of God's grace, an unsensible punishment, but so great, that if all the creatures should Simile. mourn, saith Chrysostome, it were not sufficient, when grace is taken away from one ●. judgement. Loss of grace. man. If we will not be moved with the loss of that, which God makes account of, he will take away that which we make account of, as by taking away our preferment, wit, etc. for I account that man to have lost his wit, which is turned into a Fox, which hath nothing What men are beside their wits. but craft and subtlety. Then he sendeth sickness, reproaches and hearts grief to humble us, or some singular sharp judgement on some, of very good hope, and love, and taketh them out of this life, to warn us that are a great deal worse, to the terror of the wicked, and judgement. that they might not see the punishments he is to bring upon the ungodly for sin. Now for as much as a man in the first judgement is condemned, in the second quited, in the third reprieved: Therefore the Lord hath appointed a fourth judgement, which shall pay them home: and that may be compared, if I may so say, to the jail delivery, and this is called the day of judgement. In comparison whereof other judgements are as nothing. Then God will take Vert●s ille iudic judies, in quo omni● causa ca●it. the matter into his own hand, then shall there be a new Quest, them all th●se matters that are shuffled up, and evil judged, shall be judged again. Now is the day of affections, but then the day of judgement: in it we shall lose all that is to be lost. Now for this day & this judgement, Ven●er, veni●● ille dies, in quo malè i●dicatus re●ud●cabitur. that we may have somewhat to move us, being of ourselves Very dull, let us see, how fearful and dreadful it is. In a judgement there are three things, the action, the sentence, and the execution. For we see the prisoners, first how they plead for themselves. Secondly, being found guilty, the sentence is pronounced by the judge: and after, they are executed. Three things in judgement▪ ●. Action. In earth there are means to acquit for a season, as delusion of the judge or of the witnesses, persuasion, corruption, favour. For the first, they be apicesiuris, points in law, they undo all justice, a cau●lling justice: but apices juris in calo non excusant. And for the witnesses they * Quirks in Ia●: Apex juris pro iure ●●m●●e & ●●bt●li, ●pinolaque di putatione. V●pian. shall not deliver him, for they shall be true witnesses, the book shall then be opened. No persuasion shall then serve, because God is not subject to any affection. Thirdly, there shall be no corruption, for though the judge could be corrupted, what could we give him, when the whole world shall be destroyed? Lastly, we must look for no favour, for it is the day of judgement and not of mercy. The night before the blowing of the Trumpet, there shall be preached mercy, but then there shall be none: let no man flatter himself, for Note. so he shall find it. To escape a sentence here on earth is either by appeal to an higher court, 2. Sentence. or by re●racting: but there can be no appeal, for who is higher than God: neither shall there be any reversion of the sentence, for there shall be no more sitting, because there is no second judgement. Thirdly, there is an execution, which is most fearful. And execution 3. Execution. there shall be, well, let it come, will we say, for a punishment must be ours: & than what is there to help us to escape punishment, but either resistance, or if that will not serve, flight; if we cannot fly, patience, or mitigation, or our comfort is hope: but there is none of all these can stand us in any stead: for the first, if we were, as job saith, hard rocks, as we are potshards, we were not able to resist, for if the Lord did but touch us, we would smoke. But his wrath shall be powered upon us, and who is able to abide it? Secondly, it boots us No flying from God's judgement. not to fly, for the Lord is every where round about us, we are as it were in a circumference, the further we are from one part, the nearer we are to the other. We fly from the God of peace to the God of wrath, there is no escaping: Christ saith, Take the unprofitable servant, Simile. bind him hand and foot, so that he cannot fly; and Jude addeth, with everlasting chains, and that in darkness; so that if he could break his chains, yet he could not see whither to fly in the dark. Thirdly, there is no patience; which ye shall see, if ye consider the example of the rich man in Luke, who required one drop of water to cool his tongue, of a person, Luk. 16. A description of the torments of hell. whom he hated deadly; and no doubt they do hate the godly there as much as ever they did in this life. Last of all let us look for no mitigation: If there were any mitigation, it should be either in respect of the weariness of the tormentors, but they are spirits; or by consuming of our bodies, but we shall continue for ever: or by diminishing of the instruments, but the fire shall never go out: & that it may not so do, there is a lake of brimstone prepared to run into it, and the worm never dieth. Neither shall there be any comfort, the remembrance even of that they enjoyed shall torment them. 9 There is a people in Amos and Zephanie, that put the day of the Lord far off, Against them that are either careless or curious in things concerning the day of judgement. but it shall be unto them a day of terror and trembling. On the other side, let us consider how the world waxing old as a garment, and all creatures become moth-eaten and worm-eaten: the fruits, stones, and herbs decaying in their virtues. Against worldly Atheists the Prophet Zephaniah saith: The Lord will seek them, and rather than he will lose them for finding, he will seek them with a lantern, and search them with a candle. When we know the time must come, we inquire of it: and beholding God drawing some presently into the stage, and knowing that others are reserved for the last judgement, the faithful inquire for their hope, the wicked for their fear. Well, as I would not have men too curious, Mat. 24 so could I wish them not to be too careless: the first is ill, the second is worse. The day shall come suddenly, and therefore neither curiousness nor carelessness is good: only thus much is sure, it is at hand, but no man could never show the fingers of his hand. Peter showeth, that we must not measure the time after man, but after A worthy meditation of the day of judgement. God. Some reason this, some that; but let us remember that, Deuterono. 29. 29. The secret things belong to the Lord our God, but the things revealed belong unto us. Let no man think by an allegory to reach to that, which the Angels themselves cannot comprehend. For if one should say, that as there were four thousand years before Christ his coming in the The ancients erred concerning the day of judgement. flesh, so there should be four thousand before he came to judgement, were it not as like a quiddity as they harp on, and yet both untrue? If we look on Cyprian and Tertullian, we shall see them to have thought the day to come in their times. Here the Fathers have roved much, but all like to miss the mark. Let us know, that th● nearness is not in respect How the day of judgement is said to be ●eer●. of us, but of the speaker, who only knoweth what is near; and let us content ourselves with this, that in respect of eternity nothing is long, that shall have an end. When the Apostles than say, it is near, so we may say, it is near, and no difference: But as the Day was then near, so the Hour is now near; near, I say in respect of God and of eternity. And as the promise accomplished was near to God 4000 years before it came, so it is not in the fathom of man's brain to tell, how many days or years, wherewith God is not governed, is far or near unto us. The Apostle Heb. 10. 25. showeth the time to be near, and that it is within the view of the eye, because the sacrifices of the jews are abolished, the true sacrifices are offered, and the Gospel more or less is universally preached. But among all reasons this moveth me, & may move all, that now Christ is ready to come, because we see small faith on the earth For if ever this was, it is now, wherein is not only a defect of faith, which ever was, but because now men go clean against faith: for now not only the principles of the faith are not observed, but they are thought absurd, and Lying. things clean contrary are prescribed. Is it not monstrous, that now some teach for doctrine, that a man may lie and forswear without sin or shame? Seeing that sin is now in Swearing. it ripeness, which was before but in the ear, could the devil from hell broach more profound blasphemies? If the regions begin to grow white, and sin groweth ripe and yellow, we must look for the Angel shortly to thrust in his sickle. Well, whensoever the dave of judgement is, I fear the day of the departure of the Gospel is at hand. Our security is such, that we may rather say, the Lord hath suffered us too long, then that we can accuse God for Security. severeness in striking us too soon. Be it then, that as yet the day is not come, wherein the world shall crackle about our ears; or though we see not our jerusalem destroyed: yet we know our day of death cannot be far off, and quickly we shall come to our doom. CHAP. XX. Of the shortness of our life, and the meditation of Death how profitable. IT is the usual manner of the Holy Ghost, 1. Pet. 4. jam. 2. john, 12. to persuade men to godliness, because they have but a quantity of days. This is such an ordinary The shortness of life. Argument, that use hath taken away the force of it, yet David saith, that even ordinary things by grace move us, and where grace works not, even extraordinary things move us not. Concerning shortness of life, the heathen could say, that a man is but a man Anerh eméra● of a day old, and the Philosophers teach that his life cannot be long. But we will leave all them without the Church, and come to them within: David said it was a span long Moses and Solomon say, it is a life of days: and I will observe withal, that Moses, joh, David, Solomon, when they describe the life of man, they can find nothing to rest on as vain enough, whereunto they might compare it: so base a thing is this life, that it may abide any extenuation in the world. In regard whereof they have compared it to a bubble, a sleep, a vapour, and they cume so far at the length, that they compared it to a thought, whereof Psal. 90. 9 we know there may be no fewer than a thousand in one day. Esay 38 it is said, it may be spent before night. And 2. Cor. 5. it is compared to a booth or a shepherds tent, which we see doth last but a while. In our daily and ordinary prayer Christ admonisheth us of this point, when he teacheth us to pray, that we may have a portion for a day, as though our life were shut up, or may be shut up in one day. There are long spaces, which by a Simile. speedy course are quickly ended; and there be short spaces, which having a slow mover, Space short, and motion swift, are long in going, but if the space be short, and the motion swift, there is no hope of continuance; and such a one is our life. The Israelites went no further in thirty years, by their slow motion, than by a swift passage they might have gone in eleven days: So that one may be going a long journey in a little time, and a little journey a long time. Our way is short, and for the manner of our motion in this short way, it is compared to a weavers shuttle, and to a Post, and to a shadow: to a Post, Nay, it is not of so long continuance, for a Post leaves a print of his steps behind him, but a man doth leave no impression, he is still going, & the motion never ceaseth. The swiftest thing in nature for motion may stay, but man's life doth not stay: For though at the prayer of joshua the Sun stood still, which is wonderful swift; yet the time of man's life stood not still, but even then a dries journey went forward. Solomon considering of man's life, called it vain, and then as not thinking that a sufficient word, he corrected himself, & called it Vanity itself. But David going further, Psal. 62. saith, man is lighter than vanity too. If we add this, that nothing befalls us all our life long, but it may befall us any day, or every day, we shall confess this Life▪ how short. life is vain. The calculating of this time is good, but the increasing of our account is the cause of all evil. Matt. 25. the envious servant was overtaken in his account, be thought he had many days to come, which he had not, before his Lord appeared. The Virgins were truly foolish, that dreamt of a day, which was denied them. Luk. 12. the rich man overshot To number our days. himself, and was prevented contrary to his account: It is the usual complaint of the Prophets, that men say, The prophecy is deferred, the plague shall not come yet; and we say in our hearts, the Bridegroom will not come yet, our Lord will be long in coming, the burden of the Lord shall overpass us, & so forth. It is good reason to remember the prayer of Moses, Psal. 90. 12. that we beguile not ourselves in the computation, who crieth, Lord teach us to number our days. For numbering of people David is an example: for numbering our money, our sheep, our lands, and our frames, every man can be an example: To number our days, a rare kind of Arithmetic. But to number our days is a rare kind of numbering, it is a strange Arithmetic, what rearages we are fallen into with the Lord, for our time not spent to his glory▪ this is a numbering, wherewith we are unacquainted. Oh that we knew what it were to account of time, surely this I will say, if there were many worlds in the possession of some that are departed, they would give them us for one day or hour, which we have in such plenty, and so little esteem of. Well, in the numbering of our years we need take no great pain, for Moses hath set it down to be 70. years. If our life last but so long, a little Arithmetic will cipher it out, and we know it is a matter of no great art to number our years, even from our first father to this age. A worldly man in this business would begin to add and to multiply, putting still to the times past that which is to come, and withdrawing from Psalm 90. 70. years. time to come, times past: But we must know that all that is past, is to be substracted, and to be counted nothing, and the days to come are not to be added, for an addition must be of a thing existent, but the time to come is not. But let us make a supposition of that to be which is not, that a man may write of 70 years, let us, I say, set that down as the gross sum. Half that time is spent they say in sleep, which then we may well detract from the great number, & then there remains but 35. years. From these we may deduct 14. years How to number our days in our youth, wherein we are unfit to glorify God, or do good to man, and so there remains sixteen years; and of these sixteen, to set down the days of sickness, or those times which we sinfully spend in yielding to anger, to our lusts, or to worldliness, wherein we are as unprofitably occupied, as though we were not, half of the number would be cut off, and so we should leave but seven or eight years. But now we have the sum, from whence we might take out, but not that time out, which is past we know, seeing now it is nothing; what is to come, we know not, and it cannot be added, time is but short, and therefore great need we have of God his spirit to teach us. To this we know, how suddenly death doth take from us time to come, jobs children in the midst of their banquet were stricken dead; Ishbosheth died before night could come upon him, neither hath the strongest liver any surer charter of his life. The best way then to reckon aright, Sudden death is to make the number, which we may take out, and that which we would subtract, all one, and that is none. If in the way we haply find something, we may take it for our advantage, and see that we use it to God his glory. For this being set down, that our days past are none, and the days to come none neither: so that no days past or to come can be counted part of our life, and consequently have none but the present time, which is very Our life is but the present time. little, and as little as a thought, unless we could have a lease of our life, as Ezekiah in some so●t had of his by Esay, wherein he had very ill success. And so finding our time to be none, we shall be most bend to labour to attain to wisdom. And here we must understand, what manner of wisdom this skill of counting brings us: there is wisdom of health, and there is wisdom of sickness, and this is it, which we shall learn. And what is that wisdom? surely by a continual thinking, that death is nigh, and persuading our Wisdom. selves that death is within a minute, what no law, prince, parents or punishment could do, that death will easily dispatch. By this they that before had no delight in the word if once they take this account, that every day they think they draw their last breath, the Death. word will be full of comfort to them. And then the meditation of death working above the hope of long life, the wisdom of sickness will be found to be above the wisdom of health. In this case men will give counsel, that before could take none, and this is that wisdom of the point of death, & nothing can teach us better. We see the effect of this in Ezekias, when the talie of his days was left him, we see his meditation, which was such as the holy Ghost hath put it in perpetual record, we see his behaviour most worthy our meditations. Neither is this in Ezekiah only a well disposed man, but even in the wicked, as Baltashashar, who seeing the number of his days, and that he was found too light, begun to quake, and his knees did shake presently, and so began to be wise. Thus we see an effect both in the wicked and in the godly, of this meditation most necessary. 2 The readiest way to obtain life is to be content, either to live or die, and to commit The readiest way to prolong life. ourselves to the Lord, knowing that nothing ever perished, which was committed to him. Let us be content with the use of life, which the Lord giveth us to repent in, and account it a great benefit, that the Lord granteth us a great time of repentance, knowing that it is a greater benefit, to be a living dog, than a dead lion: for while we live, there is a place for repentance, but after death there is none: And therefore those that account it not a benefit to live, are unworthy of life, or any benefit therein: all these things must serve to teach us patience, and to refrain our murmuring nature, whensoever by any temptation our flesh is provoked thereunto. 3 As it is a main point of wisdom to learn to die, so there be many under rules proceeding How the meditation of death is profitable. from this. First, it helpeth our procrastinating and putting off of the evil day, and our kind of repentance, which is ever in purposes and promises, & never in practice & performance. We see that men in their journey, if they think they have day enough they are sl●ck enough: but if they see they have but little day, so that they begin to number, they ply 1 Simile. themselves. Wherefore seeing time goeth away, when we lay no hold on it, yea when most sure hold that can be is laid on, we must labour for heavenly wisdom, and a compendious 2 Fainting of heart in affliction, the meditation of death a preservation against it. rule thereunto is to number our days. There is another thing, and it is like the great Dragon in the Revelation, it hath drawn away and deceived the third part of the world, and that is want of wind and fainting of heart in affliction, to the remedying whereof it is good to consider, that as we suffer daily, so we are dying daily, & that which the world afflicteth, is drawing to corruption, which shall exempt us from their tyranny. And here in we take our mortality for an advantage against them, that seeing we are subject to so many evils we are also mortal, and after death we shall be immortal, when nothing shall hurt us. For as we would not be immortal now being subject to sin and misery, so we shall then not be mortal, when we shall be recompensed with righteousness and felicity. Now by considering of this short time of mortality, and of the glory of our immortality we suffer without fainting, we fancy not many days here, which might discourage us, but we think our year may want months, our month days, our days hours, and so we are encouraged. Another thing is this. It is sure we love this life by a rule of folly, in trusting to this 3 Against the vain love of this present life. life, that it will be long (for our estimation of a thing grows by the continuance of it) and therefore if we could be persuaded of the shortness of this life, it would draw us to the contrary rule of wisdom. But we are all Damas' his disciples, we commend things present howbeit, it were better to have Moses our Master, who in his time began to number, and yet we know that he might have been sure that the day of judgement would not be in his time, for that the promised Messiah was not yet come: we fear it less, & number nothing so fast, upon whom the day itself may as suddenly come, as upon them, who tarry for nothing to it, but for the fulfilling of the elect, & the accomplishment of the number of them that shall be saved. So that we both by death and in respect of the last day, are not to count of any long abode. But above all there is one principal rule which Christ allowed as an Marry and Marthaes' wisdom. high point of wisdom in Marie, in that she made so fit a choice of her times in bestowing them in such a thing, as should not be taken from her, as no time should bereave her of it, wherein we are taught to think, that those times which we bestow on God his worship, shall not end within the number of our days, but they shall have their abiding fruit for ever, and this will comfort us afterwards. But when we are occupied in Marthaes' business, we may say, and what is this? what profit will this afford in death, shall not my days be cut off, & what will this avail me? So that it is good to be exercised in things which concern the time which runs beyond the number of our days, & shall last as long as God himself shall endure. CHAP. XXI. Dullness of spirit and of feeling. Such is the corruption of our nature, that albeit we have been wonderfully delighted with God's graces, yet when we abound with them, we less esteem them, than when Dullness when God hath inru●hed us with his graces. we began to enjoy them. 2 We must desire and endeavour to keep ourselves from deadness and dullness, and to tie our hearts ever in thankfulness unto God After our meats received it is good to speak something to the glory of God: If God give any good matter, to take it as offered unto us of God: If nothing were done or spoken but all silent, it were good to seek some good occasion of speech, by reading, singing or speaking. And we may not tie ourselves much Good speeches in conference. to any other means, for accustomable use of any one thing, bringeth less reverence. And then must we endeavour specially to stir up one another in good speeches, when such be present as God makes instruments to teach the same more effectually unto others: and this the Apostle by his example teacheth us, 2. Tim 2. 2. 3 There is a secret, inward, and spiritual blessing, which the elect feel, when to the A spiritual blessing. world they seem accursed: and there is a secret curse to the wicked, when apparently they seem to be blessed. A secret curse. 4 As it is no small benefit though we have not the bright Sunshining, yet to have the light of it to govern the day, the heat of it to turn away the cold, the effects of it in other To see and feel the shining countenance of the Lord. works of nature: so it is no small mercy, though we have not the shining countenance of the Lord, yet to have the guiding of our affections by the light of it, the possessing of our souls in patience by some feeling of it, and the fruits thereof in the peace of our minds: although we feel not the present beams, yet we shall see them shine hereafter; If we have not this joy of our mind as we would in the day of our vocation, the Lord will plentifully give it us in the day of our coronation. 5 They may be truly said to have profited well, which believe the word before they To believe the word before feeling. feel the effect of it, as the threatenings before they feel the smart, the promises before they feel the comfort. And such as do not thus believe do highly displease God. This was the sin of Thomas, which would feel ere he believed, and this sin is in us all, therefore all must learn to correct it in themselves. And if we were free from this, we should be free from many evils. 6 Although a man do not feel his faith sometimes under the cross, as indeed it falleth out often in the best children of God, yet when it shall please the Lord to send feeling Faith under the cross without feeling. and deliverance, that man shall see that his faith was great, and that the Lord did mightily preserve him from falling; yea he shall then perceive that his faith was stronger, when he had not the feeling of God's favour, than it had been at some times, when he had great feelings. Note. CHAP. XXII. Of Catechizing and instruction of Youth. THere hath been a sect both among the heathen, and also in our age, that thinks Education of children. that religion is not to come so low as children; but that they are to be nourished up boldly, and when they come to riper years, then to be instructed in religion, and not before. So the neathen tell us as we see in the beginning of the Philosopher's morals Ho neon ou● estin ●●koto● akis òaaes ton etkikon. as also in the opinion of the Orator, in the defence of Caelius: It is wisdom to let youth have his course till his heat be abated. But if there were any moment in the authority of the heathen, the whole practice of them were to be preferred before one man's opinion. And for See Clement Alexand. pedagog. 3. book. their practice, certain it is, that the exercise of catechizing was used among the Gentiles: for we find it in Porphyries' time: It was usual in Athens for youth to be taught: as also the histories of the heathen do declare, that the children were instructed: for it was a custom among them not to poll their children's heads, until they were taught, & then to burn Porphyr. principio quaest. Homer. their hair as a sacrifice to Apollo, who from thenceforth in regard of their skill, were allowed to carry tabor in their pomps and solemnities. Aristotle's meaning in that place is, Cyril. wri● 24. Catechis. Aristotle's meaning of this: Inuends hon est idon●●● auditer moralis Philosophiae. de facto, non de eo, quod fieri debet. Else he is to be called back to his seventh book de Repub. chap. 17. It is expedient for children to be withdrawn from evil speeches▪ Against the Orator standing at the bar to plead for a lewd young man, his own saying is to be alleged: Offic. lib. 1. That this age must chiefly be reclaimed from pleasures and lust. Exod. 10. 11. Pharaoh being requested of the Israelites, that they might go with their children into the wilderness for to worship, maketh a scoff that their children should go, as though religion pertained not to them. Matth. 19 13. When children were brought unto Christ, that he might bless them, his disciples forbade them, that brought them; as if Christ and children had nothing to do one with another. For the first I answer, Moses standeth with Pharaoh in that point, and will not take so much, as he would grant for the old, except the young may go too. And for the second, Christ opposeth himself to his disciples, granting children safe conduct to come unto him, pronouncing those accursed, that keep them from him. Matth. 18. 6 Psal. 119. 9 The law is not only given for those of ripe years, but even for young men to cleanse their ways. The jews note, there is mention made of children three times in the Decalogue. And though the rest may seem to admit some doubt, yet in catechizing, which is comprehended in the Sabbath days exercise, our sons and our daughters are bound to less than we. Exod. 12. 6. If children be so busy as to Note. ask, what is meant by the Passeover, the Lord is so far from keeping it back from them, that he commands their parents to acquaint them with that Sacrament: and albeit they do not ask. Deut. 6. 7. he layeth a charge on their parents to see them instructed in his laws. 2 And whereas many hold that it is not material, nor to be regarded, what children do, and that they are not to be examined nor censured by their doings, though they be wanton and childish, they be confuted, Pro. 20. 11. They shall be judged by their steps▪ As the blessing of Gods is upon them, that give themselves to wisdom, Psalm. 127 & 128. whom David compareth to a quiver full of arrows, & to olive branches: so doth he not spare those that do evil, although they be children. 2. Reg. 2. 24. The boys that scoffed Elisha were torn in pieces with two bears. To this the Hebrew proverb may be added, in Golgotha are Children punished for sin. Note. to be seen souls of all sizes, that is, death the reward of sin cometh on the young as well as upon the old. I saw little and great saith john, Apoc 20. 12. waiting for their judgement. Christ who hath said of himself, I have given you an example. john, 13. 13. and of whom the Divines rule is, Every action of Christ serves for our instruction, hath given Christsyouth our children an example of his youth, that is, that at twelve years he was grown as much in wisdom, namely in the fear of God and in the favour of God as in years. He alloweth of the children's singing Hosanna. Mat. 21. 16. when the pharisees thought it a foolish thing to regard the children's cry. He shows, that his father maketh an account of children, and hath no desire that they should be lost for teaching, & lost must they be, except they come Children must not be lost for teaching. to the Church. Therefore he giveth commandment, that they be suffered, and not forbidden, if they have any desire unto him, and therefore he pronounceth a woe upon any, that when such would come to Christ, do scandalise them either by word, counsel or example, or any other undue means keep them from coming to him. joh. 21. 15. Christ his charge to Peter is not to feed his sheep only, but his lambs also, and first his lambs, for the increase of the whole flock dependeth on the towardness of the lambs, and the lambs being well fed, less pains need to be taken with the sheep. All solemn promises we must perform as sure as we can. But in our Baptism we made a solemn promise of learning the fear of God. The aptness in children to vice, as we may see by their tractableness in any profane or scurrile jests must make us take advantage, and exercise this Children apt to vice. aptness in such things that are good, for no doubt, if children can say bald-head to Elisha, they can say Hosanna to Christ. 3 The office of the Catechist is to make his doctrine easy to enter by giving it an edge Deut ●. The office of a Catechist. in perspicuity, method, etc. and of the catechised often to go over the same thing, as a knife doth the whetstone, and to repeat and iterate it, till he have made it his own. This we see in the original words: specially the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the which we have our English word Echo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is indeed to sound the last fillable, and such sounders happily there be enough, but it is to sound the whole after one: and such a repetition is required of the right Catecumenoi. Catechizing is thus distinguished from preaching. Preaching is the dilating Preaching and Catechizing, how distinguished. Sums or Epitomes. of one member of religion into a just treatise: Catechizing is a contracting of the whole into a sum. Preaching is to all sorts: catechizing to the younger and rude. Preaching is not exacted to be repeated: catechizing is exacted. We consider here in these three things. An argument or sum, the genus, the delivery of it to children: the first part of catechizing, the redelivery of catechumenoi, which is the second part of the catechism. For warrant in making sums we have Christ, who Math. 22. 37. brought all the whole law into two heads joh. 3▪ 16. an abridgement of the Gospel is set down, Cod so loveth the world, etc. Eccles. 12 ●3. Solomon draws all that, that he had said in his whole book of the Preacher, to these two heads. Fear God, and keep his commandments. The Apostle Heb. 6. 1. reduceth all the principles of Christian religion to these two, Repentance and Faith. As also the learned think, that this form of teaching is meant by Paul, in his pattern * Hupotúposi ●eche gugia●●ontôn logôn. or form of wholesome words▪ which he willeth Timothy to have, 2. Tim. 1. 13. as also by form * 〈…〉 n didac●es. of doctrine, Rome 6 17. and analogy of faith. And if we demand a reason hereof, we may have a Dependence, that we may refer all our reading and learning to certain principal heads, and so enclose our studies in short epitomes. So likewise say the Rabbins, that it is as it were a hedge to the general doctrine, lest we be ever in an endless maze. So do the Fathers call it too. Clemens calleth it Crepis▪ a base or ground plot. Athanasius, Synopsis, the first draft of a picture. The second reason is the facility, because we may in shorter time, learn and comprehend them, and such were the Sermons of the Apostles, when they baptised so many hundreds in one day. 4 And here we must take with us a double proviso, that we shall remain before God his judgement seat without excuse, if that we seek not the knowledge of God, being brought into so short a compendium, in such and so perspicuous a method delivered. Secondly, we must know, that our sins are not to make us careless or unregarding of any We may not be secure after we sipped a little knowledge in the Catechism. Catechizing before the flood. more perfect instruction, seeing this catechizing was instituted but for an easy entrance only, and not to perfect us in knowledge. 2. Pet. 3. 18. 1. Cor. 14. 20. Ephe. 4. 13. Heb. 5. 1●. 13. Catechizing is milk, more exact knowledge is strong meat. Catechizing is the ford wherein a lamb may wade; more exact knowledge is the gulf, wherein an Elephant may swim. Both these are in the Scriptures, concerning which Christ hath said, Search the Scriptures. As for evidence in catechizing before the flood, Cain and Abel's sacrificing is a sign, which seeing there was no word written, is judged of their father to be taught them: and therefore they reason probably, that say, without this catechizing, the word of God could not have continued. After the flood some say, they had the like exercise, which afterwards, Catechizing after the flood Sibyls books as the learned think, was put in writing, and called the books of Sybille▪ which were nothing else but traditions. i things by word of mouth delivered and taught. In Abraham's time, Gen. 18 God saith, he knoweth that Abraham will be careful to teach his family, and for that cause will vouchsafe him extraordinary favour. If it be demanded, what he taught, Gen. 17. 2. there is the sum of the law: Gen. 18▪ 18. there is also the abridgement of the Gospel? In thy seed shall all nations be blessed. The fruit of Abraham's catechizing, his son went out to pray, Gen. 24. 37. his servant prayeth before his business, verse 12. and giveth thanks after, vers. 26 he refuseth to eat, till he had discharged himself of his masters Catechizing ●nder the law. message. In the time of the law, Deut. 6. 7. so soon as the law was given, the Lord commanded them to teach their children. The practice of this we may see in Hanna, delivering Samuel to Hesi his instructor, so soon as he was weaned, 1. Sam. 1. in David, as Solomon testifieth of him, Pro 4. 4. jehoida taught the young King jehoash, 2. King. 12. 2. After the captivity, because there the Bible endeth, we must give credit to other histories. 5 If we believe the Rabbins, there were never in jerusalem from Christ to Antioch●●, under 400. Houses of catechising in jerusalem. 400. houses of catechizing, what time also they made their decree, that their children at thirteen years should be put to catechizing▪ And to this order among them may Paul seem to have relation, Rom. 2. 18. where he affirmeth the jews are catechised in the law. Katechoúmenos ek tou nomon. Ephes 6 4▪ they are willed to bring them up in instruction. Paul as some think, sometime bearing this office saith, 1. Cor ● 14 that I may catechize. For catechised we have, Luk. 14. Theophilus: Act. 18. 25 Apollos: 2 Tim 3. 15. Timothy. Mark catechizing at Alexandria with great profit was commended by Philo judaeus, as Eusebius maketh mention. After Clemens: Who catechised. next Origen▪ We have also the catechism of Cyril: Gregory Nisan: the books of Augustine, of catechizing the ignorant: and four books de symbolo ad catechumenos. Also Athanasius De catechizandis rudibus. his Synopsis of sacred Scripture: and Fulgentius de Fide ad Petrum Diaconum. In the Father's time it may be seen by the sixth canon of the council held at Neocaesaria: By the six & seven canons of the council holden at Iberis in Spain: 2 council of Bra●caria, 1. Can. 4. Tolet. Can. 24. After that, is there no mention made, till the time of Luther. Touching the great good, that the frequenting of this exercise hath done, this may be added, that Aegesippus saith, that by the virtue of catechizing, there was never a kingdom, but received No kingdom if not but by catechizing received the Gospel within forty years after Christ's passion. Coloss. 2. 23. alteration in their heathenish Religion within 40▪ years after Christ his passion. julian the Apostata, that was thought to be the wisest enemy that ever the Church had, when he went about to suppress Religion, did not use torments, but put down schools and all catechizing. Again, when catechizing was put down, ignorance began to grow. The Papists acknowledge, that all the ground we have got of them, is by catechizing, as it appeareth by the Pope's Bull, de motu propri●, before the catechism of the council of Trident, & it is thought, if ever they get ground of us again, it will be by their more diligent exacting of their catechizing. Now, why we may exact the catechism again, these reasons may serve. Christ his reason to move me to carefulness in this: Thou shalt render an account, whereon Reasons for Catechizing we ground this rule, that every one will hear more attentively, that which he must repeat again; then that whereof he must give no account. Besides, we are all bound to give an 1 account of our faith, 1. Pet. 3. 15. And if we do it before our catechist, we shall be able the 2 better to do it before a stranger. Thirdly, because Christ is become not only our Priest 3 and King, but also our Prophet, and that all this is to this end, that we also may become Prophets to him (our prophesy consisting in examining the doctrine we have heard, 1 joh. 4. 1. in examining of ourselves, 2. Cor. 13 5. in admonishing our brethren, Rom. 13. 14.) it is expedient specially in such an exercise to witness the same. This also is to be exacted, in 4 regard of our Pastor or Catechist, for that it is requisite the Minister should have an assurance of his hearers profiting in particular. Forasmuch as then we see by the practice of the whole Church, that catechizing is a thing commanded by God, we must know, that whiles we shall be in this holy action, we are doing a thing well pleasing unto God. 6 Children must be taught precept by precept, line by line, sometime in the catechism Esay 28. to inform them, sometime in histories to refresh them. 7 We must not always measure a man by his present affection, but by his persevering See the first part. action, for many more profit in the end which angrily receive the doctrine, than they which receive it cheerfully at the first. Note. 8 It is a foul sin, and worthy of public reprehension, publicly to reverence the doctrine willingly, and privately to gain say it, because it bewrayeth us rather of solemnity than of good conscience to receive it. 9 Many reject doctrine presently, as though they made no account of it, who afterward will embrace it willingly, and after advisement, and the working of God's spirit receive it thankfully. 10 Moses being well brought up, could not be well drawn away, neither by Egypt, nor when he went thence: which appeareth also in joseph, Daniel, and his brethren. This Education of children. aught to move us to teach our children in word and action, and afterward they may have God's blessing upon that good beginning, the want whereof causeth many men to be punished in their children. 11 We must prevent hardness of heart betimes in children, by godly and discreet correction See the Sermon of education, in the third part. & instruction. Children have oftentimes the sins of their parents, and therefore when they chasten them, they should in wisdom first consider, if that it were not a sin which they gave them, as it were, which now they are about to correct, and finding it so, they should first be humbled in themselves, and so proceed to correction with prayer, in the fear of God, in wisdom, in love, and desire of their conversion, and with that measure as correcting their own sins after a sort in their children. For men begetting their children without regeneration, give a natural propagation of their sins, without some special blessing of God preventing it; and none in regeneration begetteth any with such gifts of nature as they have by grace. CHAP. XXIII. Of Examples, and how we must not sin upon example, and of divers occasions of sin. Our plain excuses now adays are mosest, it is a custom, sic vinitur, there be many others that live so. Are not our arguments now adays such, as the eunuchs, 1. King. 22. unto Micheah. See all the Prophets which are four hundred speak good to the king. i. as the king would have them, therefore I pray thee, say thou so too. This is one argument, and how do ye answer it? Even as Chusa said to Absalon, that he went not with his friend, because the multitude was not with him, for where the multitude is, even there will I be. here is the practice, but where is a precept for it? I will show you where ye shall have a precept for it. There is a fellow, a controller of Moses, the child of Belial, that hath a Antichrist. precept. Deny nothing that you may win the multitude. But, if he had stayed there, he had not been clean contrary to Moses. Exo. 23. 2. but he goeth further & saith; Though they go wrong, thou must go with them, and do as they do. Oh that this lead not to perdition: We are naturally inclined to this; every man is first evil, every one by nature is a Papist, a Machivelist, every one is given to follow a multitude. Of this doctrine some may have use now, & some hereafter. And seeing, as Aeschines saith, we must learn that now whilst we be young, which we must practise when we be old: I shall think the word of God hath it fruit, if any shall beware by it, & practise it hereafter. First, I note, where the holy Ghost flatly forbiddeth the following of a multitude, that it is a thing that cometh to pass daily: we must not think the holy De raris non praecipitur. Ghost giveth precepts of those things, that come not to use in 7. years, this is one chief point in all offices. Plato in his Alcibiades had persuaded Alcibiades to live justly all his life time: he promiseth that he will do so. I pray God, saith Socrates, you may begin, and also continue, but I fear lest the sway of the multitude carry you away: and to an Elder he writeth, though the multitude do not change you, yet it may be as rubs in your way. I will show you a reason hereof, Rom. 7. Paul saith, there be many good things that I would do, and cannot, and many evil things, which I would not do, and yet do them. And why? because there is a law in my members rebelling against the law of the Spirit. But when there is a law of company coming to, than the case is dangerous, and in a double peril. Note. 2 There is an use of following, and this word follow is often in the Scriptures. We must How far we may follow others. follow with choice, judgement and limitation. The wise man saith, it is the property of a fool to follow universally, that, whatsoever he seeth others do, he must needs do the same That eye is very weak that cannot look on a blear eye, but it must be bleared; and Seneca saith in his book * De vita beata. Pecora campi. of the blessed life: We follow the drove like the beasts of the field; when we think we go to the pasture, it is very like we should go to the shambles. S. james vouchsafeth not to compare us to living creatures, but to the froth of the sea, which is carried up and down with the water; so we be carried and go not. The reason why we do Hard to judge, but we soon credit. thus is, because it is an hard matter to judge, but an easy matter to give credit. We believe, how we should live we judge not. We may see what their judgement is by the Logic, which they use: they rest only in examples and similes, which how weak arguments they be, every man knoweth, no man will admit them in disputation. Yet when we come to examples, see what judgement we show, we take them by tale and number them not, we never weigh them, as he said. No man would so receive his groats, as we do examples, we Nemo sic denarios suos. ought not therefore to follow without choice. We must not plead simplicity, and say we came but behind: for if we consent, it is enough, though we be not the foremen, Rom. 1. 31. To consent to sin is cozen to the committing of sin. we must not only eschew those that do evil, but those also, that consent to evil, and Ephes 5. 7. we are charged not to be companions with them. And how is that? David telleth you, Psal 50. 18. thou seest a thief, and dostrun with him. 1. Tim. 5. 2●. Lay hands suddenly ohno man, neither be partaker of other men's sins, Act. 7. Saul threw never a ●one at Steven, but kept the clothes of them, that stoned him: and yet the holy Ghost bringeth him within the compass of murder. And so because the jews chose not Christ rather than Barrabas, the spirit of God saith, They killed the Lord of life, wherefore with Augustine I say▪ it is evil enough to follow and consent to evil. 3 Many and few be respective words, for so it is said in one place, that David had many How this word vulgus is to be taken. sons. How many? seven: and in another place David is said to have a few soldiers. How few? seven hundred. So in that respect seven are a great many, and seven hundred a few. Again lest we should think a multitude to consist only of rude and unlearned, and poor people, we must know, that by vulgus is meant not only those that have chl●mydes, but those that have coronas also, not only those, that go in round caps, but them that go in square caps also, & we may hear as vulgar speeches of the learned, as of the unlearned. The 400. Prophets although they were learned, yet they were a multitude, and had a lying spirit in them. And certain it is, they never prove truly learned, that lack religion, and the true fear of God, their wits serve them but to vulgar uses, and to discover themselves. 4 The best things have not commonly most voices, and it is a great presumption that Great things are not always good, and the greatest number is not always best. the things are the worse, if they have a common consent. This part is great, therefore the worse, saith Seneca. So Aristotle, great and good is not all one: the first finder out of man's wisdom found out this, and always after made it his poesy; The most the worse. He found it by the earth, seeing much potearth, and little to make gold; so there is much pot-reason. And Aristotle giving a reason of the hardest & fairest, saith, first that they be so by nature: and secondly, because of the multitude of them, that resist it. This is a common proverb with Lawyers, such as be overcome appeal to the people. This is espied out of the heathen, and ye● our Christians cannot see. But let us come to the scripture, Gal 1. 10. If I Vict● est provocare ad populum. should please men, I should not be the servant of God, i. the most men. The Angels come by two or three at the most, but the devils are said in the scripture to come by legions, the scripture willing us to fly the wicked, saith fly the world, because they are the most. Hoseah compareth the good to gleaning after the harvest, than the great harvest is the devils, & a small number the Lords. Again, seeing they are so great a number, they must have a broad way, but it leadeth to destruction. Indeed it must be a great way, in the which most must travel; and the godly have a narrow way, and therefore David saith, Lord show me thy paths, and he looks at the journeys end. In heaven there is room enough, but hell, as Ezechiel saith, must be enlarged; so dangerous it is to follow a multitude which is always like itself, & ye may see how judgement passeth on their behalf, when it is put to them. There was a voice put up for making a golden Calf, and there was not one against it. There was a voice what should be done with jesus, and all cried, crucify him. Another was, whether God should be God, or B●al should be God, and none held with God but Eliah. Also whether Christ or Barrabas should be loosed, and all chose Barrabas. And in a good matter, whether joseph should go into the pit or no, and all but Reuben consented he should. In religion we can grant, that universality is no note of the truth: and if any object unto us, what, so many Princes, so many Nobles, and yet have they not the true religion? we can answer out of Paul: not many noble, not many mighty hath the Lord chosen, but in our life we cannot be drawn to confess the same. Wherefore let us beware of following the multitude. 5 Particular examples may be made general instructions, when the cause of them is general. When an example is grounded upon a general equity, then may it be followed, but when it hath some particular respect and contrary to the general equity, it may not be followed, though it were well done. Yet that was not well done of Zipporah, because it Circumcision by Zipporah. Exod. 4. was the office of a man to do that she did, as appeareth, Gen. 17. for, in that the Lord departed, it was rather for the faith of Moses, than that the thing was right. So was it in the example of Simeon and Levi, who sinned: yet had the Lord more respect of their father's faith to crown it, than of their sin to punish it; yet was it still sin. Therefore when we cannot do well, as we think, because of others, as wife, friend, husband, &c: let us know that the fault is in ourselves: for if we were faithful, they should be so far from hindering us, that even by us perhaps they might be saved. 1. Cor. 7. 6 It were a good thing to make other men our looking glass, and in their falls and infirmities either to behold ours present, or to suspect them to come. 7 It is not good to bind any to our examples. 8 It is evermore a safer thing to insist in the general rules than in the particular examples. Examples in Scripture how to be followed. 9 We may not follow every good example in Scripture, and when we follow any, we must look we have the same spirit and the like affection. 10 Many call evil good, by speaking for it, by not speaking against it, by defending it in themselves, defending it in others, who are worse than Saul, 1. Sam. 15. for after a while 1 he bethought himself, he confessed: but these men after they have once taken upon them 2 to defend a sin, will defend it still, they will dwell in it, live in it, die in it, go to hell in it. 3 4. Proctors they are of ill causes; parasites, I would they were only in comedies, such as sow The defence of sin. qui laudant peccatores. pillows, Ezech. 13. and Psal. 10. such as they Act. 12. the voice of a God: such as Absalon, 2. Sam. 15. that said that all matters that came before him, were good. These persuade others to sin, either by show of reason, Gen. 3. or by show of religion, as Absalon did, or 1 by show of stature, joh. 19 we have a law: by fair promises, as the devil to Christ, all this I 2 will give thee; or by saying, ye shall find more ease, jeroboams reason for the Calf, with a 3 Pilate voice; or if you will not, say as N●buchadnezzar saith, you shall into the furnace. 4 But some of these do say. 1. I never spoke word in commendation of this or that evil matter. 5 But have ye not heard the common saying, * the thing itself speaketh. The heavens declare 6 the glory of God, Psal. 19 and yet speak never a word: Their actions speak louder and Res ipsa loquitur. plainer than their tongues. These in judgement absolve Barrabas and condemn Christ, and so bestow on the evil such things, as belong to the good. They bestow preferments on Preferments. them, that least deserve, as jeroboam did the Priest's office on the basest sort of the people: Simile. and so it is in our times, for many have places both in Church & commonwealth, which can Impedire qui potest, si non v●tat jubet. Alicna peccata si feras, facis tua Seneca. Ambros. ad Rom. 1. Sunt quidam qui se reos non putant, si non operentur quae mala sunt, assentiunt autem facientibus, (assentire enim est si cum possint reprehendere taceant) qui quia fomitem praebent illorum peccatis, digni sunt ut pari crimine censeantur. serve for nothing but to be consonants, always following the sound of their vowels, having none of their own. 2. Some speak not against sin: when Hely had let his sons faults pass, God said he hovoured them more than him, & God counteth us honoured of sin, when we see and say nothing, Psalm 50. When thou sawest a thief, etc. Though we do but stand by and look on, as Paul did, we are made allowers of the fact: So Peter makes the jews, Act. 4. You have killed the Lord of life. We say the gardener is the cause that weeds do grow, because he letteth them grow: And so it may be said in Church and commonwealth of them which will not rebuke sin, when they may, because they will not be meddlers. 3. But some have a little more care, but yet think it sufficient to be of Gamaliels' mind, Let it alone, if it be not of God it will come to nought, loath to speak against evil; and so they see it and say nothing. 4. Or as those which say something, but yet as good as nothing, as Ely did ye do not well my sons: they speak as a servant to his master softly because he would not wake him, they hit peradventure the skirt when they should smite the head, and sometimes miss altogether, or hit those they should not. 5. Or seem to speak somewhat roundly, but be so short witted, or so short wound, that they cannot speak much, a little they do and soon leave off, as King joash, 2. King. 13. 14. 10. 11. 6. Some speak out of time, when they first let an ill matter pass, than they speak against it. 7. But some are worse than all these, which give men some morsel to stop their mouth, as Aeneas is said to give Cerberus a sop that he might not bark, or muzzle them that they cannot speak, taking away their tongues and livings; or prescribe what they shall say: as Micah. 2. 11. Prophesy of wine, or as Amazias said to Amos, Prophesy not against Israel. Amos, 7. 11. 12. 11 We must learn a Logic of the holy Ghost, Exod. ●3. 2. to answer the topics of the world, which defend their doings by; Others do so, and learnedner and wiser than you have d●●● it. And indeed we must not only forsake a multitude, but we must also add this to dissent from the traditions of the elders. It cometh all to one end: for it differeth not, whether we say many, or one great one as many for if one thing be equivalent to a multitude, we may say as the Hebrew and the Greek do, that they are all one; ten shillings and an angel Multi perentiunt ut gra●dines. are all one. There be that think it is of more force many smite like hail stones, but great men like great thunderbolts. And if we consider it well, if one be slavish, the multitude is as a wasp, the great man like a Lion with bloody ●eeth, and therefore of greater Potentes ut fulmina. force. If we urge the multitude, a man may caution against them▪ they are but skulls without brains: authority is a great scholar, if such a Rabbi be of the opinion, it is not like they should be out of the way. Men commonly say, that there are but the great matters of the Church and commonwealth to be cared for, other matters are but rattles for children to play with: But David prayeth as well for the little hills as for the great mountains; and Christ saith, we must be faithful in little, and if we cannot better one talon, the Lord should do justice if he should put no more into our hands. Elihu supposeth, that in the Rabbins must needs be wisdom, yet after he perceiveth that the greatest is not the wisest, but the inspiration of the Almighty giveth wisdom. Kimkie writeth, that in their colleges they suffered the younger scholars to speak first, & to show their opinions, that they might not be oppressed with the authority of the elders, and then afterwards the Rabbins; and this order Mal● errate cum Pla●one quam verum dicere cum alio. is kept in divers Universities until this day. Many will say, I had rather err with Plato than speak truth with another, a most profane sentence. And mark how these men going thus against the holy Ghost do even destroy Logic itself. For what argument is this? such a one saith it, therefore I may do it? It is not against reason? And to do that which is nought, and then to affirm it by authority, young scholars have learned to hiss Authorem magnum sequi est penè sape●e. A. It is rather desipere quod exemplo fit i● iure fieri videtur. A. The Lawyer's answer videtur sed stultis. it out, and yet our Rabbins use it themselves, and cannot learn to deny it when it is used of others. Again in authority we know that it is required, both that the author be not deceived (for if he be blind, the blind followeth the blind) & also that we be sure, that he will let us know the truth. But the holy Ghost saith all men are liars, & therefore they will deceive, and our knowledge is in part, & even in that part of our ignorance may the controversy fall out, and all our goodness is as a stained cloth, and therefore no warrant is for us in men but in God only, who hath all skill & goodness, and therefore him we may follow, not men; and unless Christ come down and work among us we may follow no man's example: Cursed is the man, saith the Lord, Ierm. 17. that maketh flesh his arm: This Axiom and error was once in divinity: The Pope cannot err, & therefore the curse of God was on it; we at this day deny it, and say; Pope, Counsels & Church may err. This we say and hold in divinity, but in moral matters, wherein are most slips, we have let in the former Axiom. Here Protestants will set themselves up a Pope, yea many Popes, but the curse of God remaineth on it; for flesh is their arm. With great reason therefore the holy Ghost setteth it down. This were plain enough, if men had not a prodigious spirit of error in them: but for all this, this is the figtree still, and they that have eaten the forbidden Patres, principes & propheiae. fruit come hither for fig-leaves, Rabble such a one. Look through the books of the Prophets, and you shall hear the people always answer: our fathers did it, our Princes gave us leave, our Prophets defended it. Let us resume the argument of the Eunuch to Micheas, he saith: behold all speak good to the King, for therein lieth the force of his argnment: for it is as forcible to a carnal man to say the King would have it so, as all the Prophets to deny it. Now I will show you how a King was moved with this argument, that you may see the force of it. 1. Sam. 29. David must be gone from Achish, to morrow before day, saith 1. Sam. 29 6. the King, look you be gone. Why, saith David, what have I done? thou hast done good in my sight, saith the King, neither have I found any evil in thee. Why then must I go? my Prince's favour thee not, saith the King, they think thou art not good. Is that enough? David proceedeth and defendeth himself. The King replieth; thou art in my sight as an Angel of heaven, but the princes of my people will have thee gone. Here the King is carried away with his Rabbins. A strange thing that the King should thrust him out, whom his own heart justified, for two or three sons of Beliall. joh. 7. they send to Christ two or three to entrap him in his speech: they return and say, we never heard man speak as he doth: this was it only that carried them, Do any of the Scribes and pharisees, or of the rulers favour him? But (joh. 19) ye shall see the strangest thing of all, they would have Christ to be put to death, we have a law, say they, by which he must die. The mayor followeth, for he made himself the son of God, the law is Leuit. 24. So that their syllogism might seem very good, but their minor was nought. Well the law would nothing move Pilate, therefore they seek a new argument for Pilate, and that is: If you let him go Pilate, you are not Caesar's friend. Presently against his own conscience he condemneth him to death. Will you not do it, why Caesar will have it so? ye see then what force is in this Logic argument, and no doubt it will move, unless we put off both pilate's and King Achish nature. 12 Every sin hath two reasons for it, an open and a secret reason; the open is to blind We have two reasons for sin, and we often bolsterit with authority of great men, or example of the learned which we must not do. the world withal: ye shall see it in judas, his open reason was the poor: better it is the poor should be provided for, than waste should be made: his secret argument was the bag, he carried the bag, and paid himself for the carrying. So that whatsoever they pretend, the secret reason is the bag. The second argument is made out of the Smith's forge, but scholars cannot answer it. By Diana we get our gold, saith Demetrius, and therefore great is Diana: So that Diana shall be great, if we can get by het. This is their secret argument: profit makes it honest. Thirdly, we set down with ourselves even to consume ourselves, so we may get. And for this look, 1. Sam. 23. in Saul's oration: Harken ye sons of I●mini, can this son of Ishai give you fields and vineyards, and make you captains over hundreds and thousands? No, no, it is I that can do it: and will ye then follow him? So that he that can prefer you, or give you a field or a vineyard either in Church or Commonwealth, him ye follow. So Balaac saith to Balaam. Why come ye not when I sent for you? am not I able to prefer you? So that is always their inward argument, whatsoever is pretended outward. Their fourth reason is this. It is foolish to stand against him: the King will have it so, he will have the vineyard, so that Naboth was a fool to die. Let us come to the open reasons for sin, which are two: Commandment to do the sin, or example for it; commandment from them in authority, example from the learned: for commandment you shall see it in Esay. 36 Rabsakah his commandment, the King saith so, he bid▪ me do it. Now if he had spoken this of David as he did of Rabsakah a most wicked wretch, yet had it not been enough for his warrant. For, if that were sufficient, than were it enough to slay Amon at Absalon's commandment, and as soon as the servants shall have taken witness that their master gave them leave or bade them they might kill Amon, they might do it; and because jesabel commandeth to slay Naboth, the Elders may by this reason lawfully slay him, if they be so wise as to keep jezabels' letters to show for themselves. And if Plato could say, that the Commonwealth is like a fish, that perisheth first at the head, and as a coneys skin that strippeth off easily, until it come at the head, & there stayeth; so always reformation stayeth there. The second argument, which is example, ye shall find, jerem. 18. The jews being reproved of jeremy say, Come, let us imagine somewhat against him, let us smite him with the tongue. Why? Counsel shall not perish from the Priests: We follow them, therefore we cannot err. Can my Lord Pashur not know this, and shall it be revealed to this jeremy? So in the Gospel: Can Caiphas and Annas not know this Christ, and shall we receive him? Nicodemus was learned, and said, you may not condemn this man: Oh: say they, you must look better on your book: Caiphas he saith, you are stark fools, and see nothing, better it is that one die, than the people perish. Look what the statutes of Omrie will afford, and Achab suffer, so far God shall be served: but if Caesar bid me do no more, God shall have no more. At the first coming to Balaac Balaam thrice setteth down a good proposition, I would we could follow it; I would not for this house full of gold do otherwise: he thought by keeping this good rule to have been preferred by the King. But the King saith to him, go your ways, I had thought to have preferred you: and afterward for less than half a house full of gold he willeth the King to mingle harlots with the children of Israel, so to cause them to sin. And this I see to be general in men, that if they press not, and guide not their affections by the word, they will carry them away. 13 Every sin hath a small beginning. First the devil will crave of us to yield him It is not good to smother sin whiles it is young. but a little, but in the end he will come further. He will, and so will his champions at the first bind us with a little cord, that we may break when we list: but in the end it groweth to a rope, and then we cannot break it. Moses would not yield for one hoof, because he had no commandment for it. A marvelous strange fellow, will he not yield a little? what not for so little as for an hoof? why men think it nothing to yield a little, de minimis non ●urat lex. But a great matter is made of a little prick, and a great tree will arise of a little mustard seed. CHAP. XXIIII. Of Examination of ourselves, and of all things by their issues: and how to govern the Eyes. IF when God doth cross us with punishments, we do not examine the whole process of our proceedings and imaginations, we profit not. 2 We must search our own hearts carefully, how well soever others report of us: for we may speak of ourselves of knowledge, when others do speak of charity. 3 If we will truly examine ourselves, then let us set ourselves before the Lord, who shall and will examine quick and dead: for to him we must render a just account, and then let us tremble and fear, and so try whether the Lord doth allow of our doing: if he do, and we have a warrant out of his word, then may Heart. we have comfort though trouble come thereof. But if we cannot tremble nor cannot see our hearts, and if the Lord look not to us, to show us our hearts, we have to fear and know that our cause is not right. Therefore when we will effectually perform this duty, let us set God's fear before us, which may subdue our affections & reasons, otherwise our affections will control us, and our reason will carry away our hearts, which in it hath many starting holes. But if we feel that our affections are subdued, and that our reason will Affection. subscribe to those things that are contrary thereto: then let us try our work by the word; whereto if it be agreeable, then will the Lord allow of it, though not as perfect, yet in his son Christ. This is the way to raise us when we are fallen, to strengthen us when we stand, and ever to maintain the peace of our consciences. 4 It is a blessed rule, to learn to judge ourselves, that we be not judged of the Lord, if we (considering any sin in us) then straightway by the word learn to amend it. But if we do it not, then certainly the Lord will judge either in this world, or in the world to come: for sin cannot be allowed, but must needs be judged. Then if we by God's spirit be not Sin must have judgement. taught to judge ourselves, and so to lament our sins, we cannot prevent God's judgement, but the Lord will take the cause into his own hands; and than if we be his, he will not cease till he hath brought us to him; and if we belong not to him, then will it be corruption in our bones, till it hath consumed us. 5 job. chap. 21. from the seventh vers. to the fourteenth, doth describe the vain conversation Gregor. and merry li●es (as they say) of impious men. Whereon an old writer saith thus: O Moral. job, thou hast well described the life of wicked men: now let us hear what is their end, O job bene enumerasti vitam impr●borum: dic finem quaeso. whereby we be taught to have a special respect to the end. Philosophy teacheth us to judge of every motion, by the term or point wherein it tendeth: we may not so much regard the way, for a man may go through a fair ci●●e to execution, and that is an ill motion. And again a man may go to a feast through a blind lane, and this we count a good T●●minum ad quem. motion. It is our common proverb, That is well which endeth well. We must therefore carefully examine the end of all our ways: A man may go for a time by the gallery of Simile. merry devices, but they help not long, for the end of them is judgement. Eccles. 11. In the Non qua sed quo. latter end, we shall see all vain delights come to judgement. Now therefore let us prevent that judgement (as we be warned) by judging ourselves, and the continual meditations of judgement. This is a medicine whereby if we profit, it is bitter and wholesome judgement. as the treacle: but if we do not, it is a poison bitter and deadly. Let us remember judgement in the midst of the desires of our hearts, and delights of our eyes. How we must order our eyes. 6 Let us learn how to order our eyes: for we know in what case Cham was, when he saw his father's nakedness. Such are the senses as are the thoughts that arise by them. The eye is not evil, but we judge of it by the effects, Prou. 17. 1. 1. Sam. 18. Prou. 3. Psal. 101. 5. if good things can clear thy sight, use them. Let us make conscience of our eyes: our Saviour Noli mihi dicere pudicum oculum impudicum cor. Christ saith, If thine eye offend thee, pluck it out: if thou dost not use thine eye well, thou wilt wish thou hadst plucked it out in good earnest, make conscience of motes, Mat. 7. job saith, I have made a covenant with mine eyes. Psal. 119 part. 5. Lord turn away mine eyes, lest they behold vanity. Lament. 3. jeremy crieth out, Death hath entered into my soul (as) by windows. And again, Mine eye is my Death▪ David's song is to be noted: Thy judgements are ever in my sight. God commanded Lot that he should not look back to Sodom: but Abraham Oculus videns non videt. looked towards it, and he saw the smoke ascend. Let us keep our minds well exercised, and our eyes may go whether they will: for then the eye in seeing seeth not, the mind seeth, and the mind heareth. But if a man be inwardly affected, as David was, after his afternoon sleep, we think of things that never were nor shall be. And yet otherwhiles though a man be in great contemplation, yet such is our corruption, that if there 1. Impera, 2. Cave. 3. Tutus eris. 4. Tutior si lignum non aspexeris. stand an evil thing before us, we must needs look on it. Therefore we had need make a covenant with our eyes, that is the surest way. We will end this with that good counsel: Govern thyself, take heed, and be safe: but yet more safe, if thou dost not fasten thine eye upon the tree of life. 7 That we may the better know ourselves, let us learn also to examine and know our sins well, which are often cloaked and covered under nature and grace: We do not fall at the first into gross sins, but by degrees, as Christ reckoning the retentives, Matth, 22. which keep us from the means, as farms, oxen, marriage, etc. And Paul reckoning the works of darkness, peradventure would not satisfy a carnal man in his computation, he maketh mention of banquet, feastings, etc. These things seem lawful, but certainly and of a truth, sin lies hidden in them, and these things may turn to our ruin. Sin is a cunning and skilful suitor, she playeth as Harlots, who seeing and observing the gravity and modesty of former ages, as though they were very demure matrons, would not at Rom. 13. 13. the first show their faces, as we may see in Thamar: but the world groweth bigger and prouder in sin, they began to withdraw their veils, and were not ashamed to become shameless and impudently bold. So sin at the first modestly insinuateth herself unto us, under the vail of things lawful, which no man can deny, until having by little and little corrupted us, she doth boldly uncover herself in things unlawful unto us. And that she might find the more courteous entertainment at our hand, she cometh not alone, but either she getteth into the company of nature, or she creepeth into familiarity with grace: that being with these, for her companions sake at the least, she may not have repulse. As Achab said, so saith she, I would not have come hither, but for jehosaphat. For we know it often comes to pass, that we are content to admit and receive some for their companions sake, who if they came alone should scarcely be welcome at our hands. This sin knoweth well, and therefore sometimes she comes hand in hand with nature, that is, in such behaviour as naturally we like and are affected with; as sometimes in joys, if we be of a lighter mould; sometime in grief, if we be of a sadder sod: sometime she cometh cheek by cheek with grace, as our Saviour Christ showeth us, hypocrisy, to come in prayer, fasting, Note. and almsgiving, etc. It is not like that Solomon at the first leapt into idolatry, nay by degrees his heart was stolen away with the immoderate and excessive use of things, in their own use and nature lawful. And therefore the Saints of God have rather chosen to sit a little on this side of them, than to jump and justle hard by them; as we may see in Timothy and in Elias, 1. King. 19 who was feign twice to be called upon by the Angel to rise up and eat Solomon did begin to build, yea he began to build the Lords house, 2. King. 6. & 7. etc. and yet (as all good writers agree) excessive building was the beginning of his falling away. He was building the Lord's house seven years, but in building his own house he was thirteen years. This growing in proportion, when he would exceed the Lords work, this drawing out of his building was the only thing that the Scriptures have left unto us, as a note of his falling away, to teach us that by the use even of lawful things our hearts be Heb. 3 12. 13. seduced, and by degrees hardened to fall away from the living God. For if we love a thing excessively, our love groweth to lust, and our lust draws on to the often use, and brings on custom, custom at the length brings necessity. Thus when we find too much relief Villa. in things, we fall in such a love with Egypt, and in such a disliking of Canaan, that we will never depart, but we will still dwell by our fleshpots. Well then we say thus, the farm is no sin: but when the farm holdeth us back from grace, and the means of grace, then is it sin unto us. CHAP. XXV. Of the exercises of religion, fasting, etc. and of the careful use of the means at all times. WE must not tarry to fast until the trumpet be blown, and the bell be rung: He means for religious fasts: & not gainsaying any thing the civil fasts commanded by law for navigation sake but we must fall down at the trumpet of God's word, and at the bell of our guilty conscience: for without this private exercise we are but hypocrites in public fasts. 2 Our holy days may be the fittest & most convenient times for fasting days: because we may then best redeem the time in resting from our calling. 3 All our exercises in godliness must principally respect two things: first, God's glory: secondly, our edification and increase of faith and repentance: otherwise to ourselves they are vain and fruitless. 4 Albeit the Lord hath appointed ordinary causes, yet he hath reserved in his own sovereign and jurisdiction, the staff of them, the virtue, infusion, and working of them. For as the Physician prescribing a medicine made with wine, it is not the bare wine which nourisheth, though it be the instrument to convey the more principal thing unto us, but it is the thing steeped in the wine that worketh: so although we have things ministered unto us by the best means, unless the Lord put in his staff, all is vain. For as we may see Simile. some fed with cordial and nutritive meats, notwithstanding labour of a consumption: so Means. we shall see others said with water-gruel, and yet to be very well nourished. On this manner God worketh with the means, and thus he can work without the means: because the Lord would show that he reserveth a power beyond means. Although he established all things in a mutual course, yet he brought forth every thing without means: so the light was created the first day, the Sun the fourth day. Men seeing their corn not to grow, cry for rain, but herbs and fruits grew before rain. True it is that we look for things ordinarily now by means, but they began without means: as God making man The apish imitation of popery in the conjuring of holy water with salt is ridiculous. at the first without seed, now will increase them by seed, his blessing being with his ordinance, and not else. But behold a further thing, God worketh not only by means and without means, but also contrary to all means. Christ when he would restore sight to the blind man, doth it with that means which (we think) would put out a man's eyes, and blind the sight of him that can see: whereby he showeth that even contrary things obey him. Eliah 1. King. 4. to make salt water sweet, putteth salt into them. Such is the power of our God, who bringeth light out of darkness, which is the destruction of the light. Use the exercises of religion for spiritual comfort. etc. not for ostentation, etc. 5 As natural men use Gods creatures to stir up a natural comfort: so spiritual men must use spiritual means for spiritual comfort. For all things which have a singular good use, may have a singular abuse: wherefore we must use sanctified things with sanctified hearts, least abusing holy things, we be given over to a vain mind. 6 When the Lord will have a thing come to pass, he will also grant the means: so when the Lord will make his people gracious, he will give them good Ministers and wise Magistrates, and so make them to be feared of their enemies. Again, when the Lord will make a people odious, he will power contempt upon Princes, and take wisdom away from the Ministers. Where we see what need we have to pray for our Ministers and Magistrates. Again, we see that if we would be gracious and in favour with any, we must look that we have such things in us as may procure their favour: as when that Timothy was exhorted to be without blame, his virtues were rehearsed. For the graces of God must only make us gracious: but if we have not received them, no cause why we should be gracious. 7 What promise soever we have of God, we must wholly rest on that without distrust: and yet must we use the lawful means which he hath appointed, lest we tempt him. 8 We must learn not to tempt God, for it is not of faith to omit any means, that may Totempt God in neglecting the use of means. help us out of danger, yet must we apply our means to God, and not put our trust in them, but in God: which we may try by this, if our hearts be as careful to feel the forgiveness of sins, to hear the word, to use prayer, Sacraments, and admonition, as we b● to be delivered from our troubles, then have we a testimony of a sound heart: but if we be careless of these, and yet in trouble will leave no means unattempted, than we may well judge that our heart is more set on earthly than heavenly things, and we be as yet more carnal than spiritual. 9 If we have lawful means to get our living we must use them; if we do, and yet want, we must still depend on God. Likewise in sickness when we may use the Physician it is well▪ but if he cannot be had, or if we cannot recover health by his means, then must we not despair, but depend upon the Lord. So when the Lord giveth us his word, we may not look for revelations, but use it while we have it: but if the word be taken away, then may we be well assured, that he will use some means to instruct us. So not despairing when we have not the means, and ascribing all honour to God when we have them (as Moses taught the Israelites) we shall be more ready to glorify him in our suffering, being well assured that thus he deals with us, that he may more speedily and richly crown our sufferings. And thus doth our Saviour Christ reason with Peter, when he drew his sword to defend Christ being but a private man, saying, Cannot my father send legions of Angels for my defence? as if he said, use no unlawful means to defend me: for if my father would that I should be delivered from these, he would also send lawful means to bring the same to pass: but seeing he depriveth me of all means, and doth not work extraordinarily for my defence, it is his pleasure that I by suffering should work your deliverance: wherefore I am contented so to do. In like manner did the three children answer the King: The Lord can aeliver us, yet if he will not, we will suffer according to his pleasure. If we could exercise A good meditation against impatience. ourselves well in this and like good meditations, we might be kept by God's grace from murmuring, and laarne to rest patiently on the good will and pleasure of the Lord. 10 This is the way we must use in trouble: first to seek counsel of God in his word, then to give ourselves to fervent prayer, and after to use the means which God hath appointed, not trusting in them. This did jacob when he was to pacify his brother Esau at his return, and thus did the Israelites at the red sea, they prayed and then they assayed to go through the sea, and prevailed to the confusion of all their enemies. 11 We must use the means, yet such as are most safe, and nearest hand, which if they will not prevail, then may we go yet further: but when we use the means, than also we go to the Lord, otherwise the Lord will infatuate us in the means, or make them unprofitable; as in Asa, because he being sick, sought first to the Physicians, and not to the Lord, he died thereon. So we see in josiah, who though he were a good man, yet because he went to war without the counsel of the Lord, was slain in the same battle. So is it judg. 20. they which had a good cause, were twice overcome in war, because they sought not to the Lord, but when they sought to him by prayer, * Being truly humbled in a religious fast than they overcame. Contrarily we see in Ezekiah and other Kings, that because they prayed to the Lord, and then sought other means, the Lord gave them notable victories. Otherwise he may deprive us of the knowledge of the means, or if we have them, yet he will make them without fruit. First then we must prevail with God by faith and prayer, before that by means we can well prevail against our enemies. Many wanting this good course, and trusting to their own wits, and such like, have failed of all their purposes. Wherefore when we have used the means and be not helped, we must consider that we have not used the right means; or if we had them, we have used them amiss; or if we have used them rightly, yet let us consider that our sins have deserved that we should not profit by them. CHAP. XXVI. Of the government of the Eyes. GReat complaint is made of the wickedness of these days, and all the blame is laid upon the heart. I think indeed it deserveth a great part of it, but the sight of the eye is not to be excused: for the hart is a spring, and hath spouts to send out as a conduit, and pipes wherewithal it is fed, which may be gathered out of the nature of the holy tongue, where one word * Gnain Oculum & fontem significat. signifieth both an eye and a spring, and it is as commonly taken for the one as for the other: and therefore Hierome calleth the eyes the streams or springs of lust. Though the heart had no pipes to convey in, yet it would overflow, such is the measure and abundance of corruption which lieth in it, breaking The eyes springs of lust As of the abundance of the heart the mouth speaketh, so of the abundance of the senses the heart thinketh. forth continually. It is not only true, that from the abundance of the hart the mouth speaketh, the hand worketh, etc. but also from the abundance of the senses, the heart thinketh. Therefore as the tongue must be blamed and that justly, so the eyes ought to weep, because of the evil which they convey unto the heart; and so much the rather, for that the tongue doth disclose what evil proceedeth into it, but the eye keepeth it close, which is a thing more perilous. Again, the sight of the eye stirreth up the thoughts of the heart, though they be a sleep, when as good things should rather be conveyed by the eye into the heart, seeing no goodness groweth there naturally. 2 The eye is such a thing, that the Scriptures speaking of it, by a synecdoche (as we say) under this one sense, it comprehendeth all other things of the same kind: as under one principal thing bidden or forbidden in the Decalogue, many other inferior things of the same kind, be either commanded or inhibited. I will never believe, when David prayed that his eyes might be turned from beholding of vanity, that he was negligent touching his ears, and regarded not that they should be open to hear what they would. And there is no sense to think, that when job made a covenant with his eyes, he had no care of his ears. But both of these were holy men, and were acquainted with the dialect of the holy Ghost. It is a rule in policy: To watch on all sides, where assault is made on all sides. And Note. for as much as we stand in the midst to be assaulted with principalities, and not only with spiritual wickednesses, but also with worldly wickedness in every sense, and power of the mind, we ought to defend all ports, and make all the commandments as * Ampliare praecepta. large as we can: for we know that in a city if one gate be open, it is as good that all be open. For at one gate it may be taken. So that all the senses ought to be kept, but especially the eye, Simile. which order is in the commandments. For though in every commandment God doth but name one sin, yet it is captain sin, and a general sin. And surely from the senses corruptions are drawn indifferently, yet from the eye most of all. Take an example, let a man see a strange punishment of God for any sin, and he is moved: but let relation of it be made unto him, and half the efficacy thereof is lost. But indeed the example of all examples to make short is this: The joys of heaven, which are to be revealed to the children of God, let them be told and preached, as they are preached and una gutta, limbus tantum. Matth. 17. taught, it is a marvel to see how soon we are a sleep, yet the least sight of it seen of the Apostles, did drive them into an ecstasy. Besides, this sense moveth so much the more, in that it goeth to work immediately, but the ear goeth to work by means, and standeth upon credit, or else it will not believe, and this credit standeth to be examined, and it may light upon such an examiner as Thomas was. Secondly it is soon gone, though we hear it never so well, yet we desire to see it. The eye pierceth most of all, as we may see in jacob, for although he had heard of the estate of joseph, yet his heart wavered: but when he saw the chariots it wrought something, and his conclusion was, I will go down and see joseph. This is the end of all the senses, to end in this sense. 3 This is general, that the eye is most forcible to sin, now let us show that it is most More dangerous to see than to hear evil. forcible to move to sin. It is dangerous to hear, but ten times more dangerous to see, for then the means be strengthened: and though the means be but small, yet there is such a tinder in our nature that it will soon take fire, and if the eye be dark, a general darkness cometh over the whole body. The beginning of this is to be seen, Genes. 3. Simile. in the talk between the Serpent and the woman. She seeth the tree to be fair and beautiful, Tinder. the eye had offended, before the apple went down her throat Therefore one of the Fathers saith, Pluck out that eye: and they note further, that because by the eye came the greatest hurt, therefore God hath placed in the eye the greatest token of sorrow, for from them come tears. This may be seen in covetousness, as in Achab, who looking through The covetous eye. the window saw the vineyard of Naboth, and strait he would have had it, and if he could have had it by law, he would have bought it. But, because Naboth would not sell it him, jezabel would give it him. For adultery is too plain: for the eye is always the broker, The adulterous eye. as we see both in Sichem and David. This word, they saw, came always between this sin and the heart. For idleness and negligence, Ecces. 11. it is said, he that observeth the The eye of idleness. wind, he shall never be good sower, nor good harvest man. For apparel, Ezech. 23. 16. the Israelites saw an Assyrian in his painted apparel, and would needs have the like: so The eye of pride. that the eye is that which maketh the bargain. We say commonly, let us go see it, the sight of it will do us no harm. This is the devils policy to persuade us, that there is no danger in that which may most entangle us: we see how it prevailed in Adam, when he was content to see, and that was Satan's means, when he tempted Christ to show him all the kingdoms of the world. Well, we see what danger there is in the senses, and specially in the eye. 4 There is in every man since Adam's fall the devils promise fulfilled, that their eyes should be opened: and this as it was the first punishment, so it was not the least: and besides this, it is an argument of folly: for Solomon saith, A fools eyes are in all the corners of the world, and a wise man's eyes are in his head. I looked into the streets, Proverb. 7. and saw a young man, etc. Look what objects our eyes do see, such are our actions, as it is said of Jacob's sheep looking on the rods, they brought forth young coloured like the rods, not Simile. like themselves: so our actions are like the objects of our eyes. The eye goeth before, and bringeth the hart after: and as Solomon saith, he knoweth not that there is a snare. And what followeth? even that which Gregory saith, that the innocent beholding, becomes Innocens intuitu●, aspectu fit nocens, quicquid placet sensui non potest non placere. nocent or hurtful by sight: and his reason is, for what he beheld unadvisedly, he cannot forsake willingly: and he addeth yet another reason of this, for that which pleaseth the sense, best liketh us. Here is a sensual appetite: for as where the pain is, there is the hand: so where our love is fastened, there our eye is fixed. The eye is not satisfied with seeing, what then? Surely as this was the first degree of walking, the heart followed the eye: so is Vbi dolour, ibi manus. it the second degree, as saith Gregory. He that useth the outward eye negligently, hath a blind eye within: and it is a * or sound. second consequent, the heart being corrupted, it doth corrupt Vbi amor ibi oculus. the eye: for the heart will lead the eye to seek all manner of evil sights for it. So we become such as are mentioned, Numb. 7. As go after their own eyes. 3 Again, Gregory here saith: Consider what a shame it is for men to sin in that from Of apparel. which women are commanded to abstain. The Apostle useth a word, strange and seldom Bernard, omnia pulcherima ipsi cum sint turpissimi. used in those that writ since the Apostles time, it is to note the strangeness of apparel. The law of nature condemneth it. Augustine saith, He that exceedeth the bounds of custom in outward things, is a very wicked man. Ezech. 23. we see the judgement of God upon them, for looking on strange apparel. Zephan. 2. 1. God, saith he, will sit in judgement Himatismòs. upon the King's sons, and then what shall become of the base people? And thus much for the fashion, now for the cost: for the Apostle forbiddeth also costly or precious apparel. He that breaketh into these expenses of apparel, more than is beseeming * Poluteles. his state, he is Costly apparel. a thief. There is yet a third thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must think that he meant by this * Oi●on●m●●. the putting on of apparel. It is that whereof a Father speaketh, They pray for one minute, and be an whole hour in attiring themselves. And yet we have renounced this in our Baptism with all the vanities of the world, which the sons of Beliall must invent, and we must practise. To conclude, note one thing in Saint Barnard's sermon which he made upon the celebration of S. john Baptists day, where he speaketh to his auditory on this wise: Whose memory do ye celebrate this day? Is this ●one in vain delight, or show of gay attire? what is t●●● to john? what, Prayer. you would have us go in john Baptists coat? I wish not that thou be'st like him i● attire, but yet Imo non cupio ●ffe idem, cupio n● iis contrarius. I would not you should be flat contrary. Finally, this is the accusation of Corah and his company, Numb. 16. What will ye pull Gods Prophet's eyes out of their heads? ●o, but we would have them used to the glory of God, as all the members ought to be. 6 The Seraphins were full of eyes, betokening they see every way some thing to glorify God. Though other men have indulgency for their sight, yet the sons of the Prophets are called seers for the use of their eyes, they must needs use them. The high places were frequented of the Prophets and patriarchs that from them they might see meadows full of grass, fields full of corn, rivers, towns, and many things, to consider the greatness and Prophets. goodness of God, that beholding these they might be drawn as David was, into that meditation, What is man? and as Christ in beholding the lilies, are ye not much better than they? Matth. 6. 20. These hills had this good use at the first, but afterwards they were used to ill practices. There was not one of the Prophets that used not this help. Things past and present (saith one) Praeterita & praesentia sunt umbrae futurorum. are shadows of things to come. And no doubt though they had special revelation, yet they used the view of their present estates, and did in wisdom foresee many things, and we, if we laid well our estates with them, might be more wise to foresee things to come. The Prophets. Prophets had their notes wherein they did insert those actions which they saw in their times, and so they made use of that they saw; besides the reading of histories, which is also lawful and commended in Assuerus, and Daniel 11. Augustine maketh two questions: What went ye out into the wilderness to see? water changed into wine? this ye may see and not go thither. Or went ye not to see the bush burn and not consume? as you may see the The ordinari● works of God's providence most admirable, if we would consider them daily. Psalm. Malach. 3. 16. water turned into wine without the desert, in that the Lord bringeth it through the vine tree: so this also ye may see daily great fires made to consume the Church, and it perisheth not. What went ye into the histories to see? There are as great things (saith he) in our days done for the Church by Constantine, as hath been before time; there are now as great abominations, as strange judgements, and so sufficient in every age to prove the Lords arm is not shortened, and to confirm us in God's promises, if all the histories in the world were burnt. If we did (as God keeps a bottle for our tears, and a book of remembrance for our good works) keep an Ephemerideses of the actions of our time: we might say with David, I never saw the godly begging their bread: I have seen the wicked flourish, and I beheld again, etc. Thus we might come by good experience. It is said for her commendation, that she is the mistress of fools, for that she teacheth very plainly. Again, howsoever Aristotle saith, Hearing is the sense of learning, and of wisdom; yet the eye is the sense of certeaintie: The eye the sense of certainty. God said therefore, I will go down and see. God saw, saith the Scripture. The wise men say in the Gospel, Let us go to Bethlehem to see. The Apostle Thomas is discommended for not believing, till he saw and felt; and Mary is commended for her quick believing: But Plus mihi profuit dubitatio Thomae, quam credulitas Mariae. a man compassed with infirmity, may say with Gregorius Magnus. Thomas doubting hath more profited me, than Mary's believing. If we could well see we should eschew that foolish question, How cometh it to pass, that these days are worse than the former times? which Solomon saith, is folly to ask. The sight of some present judgements are an amazing without knowledge of some of the former times, & they of the former times doubtful without these. So there are two uses of this, prudence, and certainty: The third use is, Prudentia & certitudo. that the workers of vanity may know that they are seen, which thinking they are not, say in their secret hearts, who seeth? they think they walk in a cloud, but this would restrain them from much wickedness. But there are two sorts of the contrary, the one of them that will not set themselves to inquire, what is amiss, as those that follow Absalon and Ishmael. There be others that see and will not, as the soldiers: the other are blind, these blind themselves and the people. There must be one Elias to see, and that to keep the wicked in awe. To conclude this with Augustine, grant me this one simple request, which is, that you would come and see, and yet after ye shall examine it, ye shall find that there is not any one greater thing to be respected. CHAP. XXVII. Of faith, justification by faith, of justice, and just men, and of feeling. THere is a general faith, that is common to the godly with the wicked, and a particular faith: the general faith believing that God is, and that he is such a God as he is manifested to be in his word: the particular faith more nearly applieth the things spoken of God to ourselves. This particular, is either of the Law or of the Gospel: of the Law as an active faith, of the Gospel as a passive faith. That I call active, which apprehendeth that which the Law promiseth, that is, if we keep every jot of the Law, and continue in it, we shall live by it. That I call a passive faith which apprehendeth that, which the Gospel offereth, that is righteousness done by another, and imputative, not done by us as inherent, as when we seek the doing of the Law not within ourselves, but without ourselves, believing it to be done by another, which we so through faith do attain as if we should fulfil the Law in our own persons. The active faith was in Adam; and it may be in the devil Faith active and passive. and most wicked; and yet none of them having the justifying faith: for Adam knew, that so long as he kept the will of God, he should live, who at that time had not passive nor justifying faith, because as it was needless, so it was unknown to him, no sin as yet being committed: and therefore no obedience of any other Mediator for the forgiveness of sin required. The devils may have this, to believe that had they not broken the law of God, they should have lived and not have seen damnation: so may also the wicked believe; and yet because neither of these do believe, that they shall be justified before God by the righteousness of another, covering their unrighteousness, they have not the true justifying faith. The active faith is either of the justice of God, or of his judgements: of his justice either in bidding good things, or in forbidding evil things: of his judgements either in promising life to the obedient, or in threatening death to the disobedient. The passive faith respecteth both the end, which is salvation itself, and the means which bring unto the end: the end as to believe, that Christ jesus is made of God to us wisdom, righteousness, sanctification and redemption: the means, as the right use of the word, prayer, and Sacraments, etc. 2 They which believe not God's word and holy promises, cannot perceive when he fulfilleth them: Moses believing the promises of the Manna before, did behold and consider of the truth of all God's promises when he saw them performed: but the Israelites 'Cause of unthankfulness. not beholding it before, now when God performed it, they knew not what it meant This we see in the threatenings of God, which when they are not believed, then if the Lord strike such with sickness, etc. they think it is fortune, or some other chance, and so profit nothing by it. And so when the Lord helpeth out of any danger, and we believe not his promise, made to us before; then we attribute it to physic, or some other means, and so are never thankful. 3 If we cannot rest by faith in the favour of God, though we want outward things, it Contentation. is certain that we never truly esteemed the favour of God: and those never felt truly the forgiveness of their sins, which having it, cannot be content to forego other things: we must then learn to rest in the favour of God whatsoever it bringeth with it. 4 This is true faith when we yield to the word and believe it, though we feel not the Experimenall faith. effect: for when we believe after experience, this is experimental and hath not such commendations. And this is so also in the threatenings, when we measure them not by our senses: but when we hear him threaten us for some sin which is in us, than we certainly believe that he will punish, and therefore we tremble and study to prevent that wrath. And as we prevent the threatenings, by giving credit to the bare word: so that is true faith Faith and feeling. in the promises when we believe them, though we feel not the effect: for feeling is the effect of faith. Therefore when we are in misery, even then hearing and recording Gods promises, we must believe them and rest in them, though we feel not present comfort. And this is the cause why we cannot see God when he accomplisheth his promise, because at the first we did not believe his word when we heard it. And this is the cause that sinners cannot yield when they are punished, but do make a stumbling block of that which should lead them to repentance. And this is the cause that any of God's children do profit in humility before God by afflictions, because they first gave some credit to the word, though in much weakness & dullness. But the wicked are so by the devil bewitched, that they can profit nothing by their afflictions, because they first hardened their hearts against the word. 5 Noah, job, Zacharie, Cornelius were just men, but we must know the two Courts of Ius censorium. Ius praetorium. justice: The first is the King's Bench, where ye have strict justice, the other is the Chancery, Two courts of justice. where there is a mitigation of that strict course of justice. In the first court there is none found just; in the second court of acceptation, some are accepted for just men By his strict justice God requireth that we keep all the commandments, that we have but one end, that we never serve from God. In his court of acceptation he requireth first, that we have an endeavour to keep all, a full purpose to have respect to all; to flatter ourselves in no sin, but being told of it, to be ready to lament: this God for his Christ accepteth for obedience to all his commandments. Secondly, for our end if we have a general intent, though we fail in some, God judgeth the less by the greater. Thirdly, if we be willing to lose in sundry cases our goods, and all we have, rather than displease God. Fourthly, God accepteth for continuance, if we strive to continue, if we fall yet seldom, and rise quickly, and run more swiftly. In respect of our neighbour, God accepteth us, if we keep our vocation, till for the further benefit of the Church we be called for. Secondly, if we be ready to commend good things in others as well as in ourselves: and for that no man can be wholly loved, every one having many evil things in himself, if when and where sin ceaseth, our hatred also cease, and that we be ready also to give him our helping hand to pull him out. In the courts of men we may say boldly some men are just, of whom the Scripture saith, they were just in their generation, when they with whom they lived had nothing to lay to their charge, and if they write a book against them, they might (as job saith) carry it on their foreheads. And God judgeth now by Christ, and he is the Mediator. 6 Faith teacheth us to judge of things not according to the show, but according to the end: for it seeth what kind of pleasure bringeth sorrow, and what kind of sorrow bringeth joy in the end. If Moses having the word in Egypt but by traditions, yet had a clear judgement of things by faith, how much more ought we to strive to this end, which have the word clearly revealed unto us? 7 In persecution it is the chiefest grace of faith, to suffer death for the truth, if need require: but if we cannot attain to this, yet to forsake all that we have: and to fly rather than to communicate with the wicked Idolaters, and to dwell with false worshippers, yields a good testimony of a true faith. For so Christ and his Apostles did, yet some may better fly than others. 8 Every faith is not a justifying faith, but that which continueth in temptation, and Persecution. bringeth fruit in patience. Wherefore let none presume on his faith till he see it tried by temptation. 9 Moses had a weak faith, yet was he careful to be strengthened, and therefore fled to the Lord for succour: So must we in all our doings and troubles repair unto the Lord by prayers, so that we come in reverence, keeping measure, willing to be satisfied, and trusting in the grace which the Lord giveth us. 10 By faith we have the right use of God's blessings, and by unbelief we are deprived of the benefit of them, yea they are often turned to our hurt, if we observe not the rules that God hath given. Desire we then to have the pure use of God's blessings? let us by ●aith receive them, set our hearts upon God that gave them, not seeking our own praise, applying them to the benefit of our brethren. If we have this testimony when we want them, we shall have joy, because we used them well whiles we had them. But if we be in want, and then remember we had them before, and our consciences tell us, that we have abused them, this will deprive us of all comfort, and increase our sorrow. 11 The more familiarly God cometh near us, the more we go from him. It is the To see by faith the secret blessings and curses of God on man in this life. great mercy of God, to see by faith the inward and spiritual blessings of Gods elect, and by faith to see the secret curse of God in the wicked. 12 The forgetting of the work of God, either in ourselves or in others, is the decay of faith. 13 If God watch over us when we sleep in unbelief, much more will he do it when we wake in faith. Decay of fath. 14 He that believeth in many means, will also believe without * In adversity. means: Gods benefits are as veils between him and us. Note. 15 The children of God may ask of the Lord their doubts, so that they observe: first, that we hold ourselves within the compass of God's truth, which we must do generally, though we cannot see a particular thing by reason. Secondly, that we come to ask with Doubts. reverence and fear. Thirdly, that we do not so much dispute with God, as power out our supplications before him. Fourthly, that we be willing to be resolved, and not willing to continue in, nor nourish a doubt in us. Fiftly, neither must we look for miracles, but be content that the Lord will give us by his word the certainty of his most holy will. 16 There are three things whereby we may know whether we be in the right way or no, and they be precious and dear in the sight of them that have a care to please God. The first is their gross temptations: for many trusting to good talk, good education, 1 good company, and thinking themselves well settled, are content to rest in these means, Three notes of God's favour. and travel not to see their inward corruptions, and privy temptations, which if they be burdensome unto us, and make us (as it were) sick to carry them, it is a good token. The second thing is by marking our affections, if we love nothing so much as the favour 2 of God, fear nothing so much as the loss of it, having found it, if we carefully keep it; and having lost it, if we be never quiet till we recover it, being content to want all Note. things to have it, not staying in the possession of all things if we want it, this is a good sign: for it is good to know the state of our affections, because, look where willingly Affection. they rise and rest, there is our state to be seen. Thirdly, we may comfort ourselves (if we 3 fear God) in prosperity, as well as in adversity, and love God in adversity, as well as in prosperity. For every man can fear him under the cross, as Pharaoh, Saul, and Balaam, and every man can praise God in abundance, as who praised him more than jobs wife in prosperity? 17 As a man's desire to any thing groweth or decreaseth; so doth his endeavour and labour Desire. for the means. If thy desire be strong, then shall not light occasions withdraw thee from the means, but it must be a violent occasion and let, that shall stop the passage of thine endeavour and seeking after the means. This may be a rule to measure thyself by, and to examine thy proceeding in Christianity. If thy desire to the word of God be but weak, then is thy care and travail but small: but if thy desire be doubled, than it becomes love, which putteth out of us a vehement and careful travail, and seeking after it, love. and of avoiding the contrary means that may withdraw thee from it, or quench thy desire. None can hunger but he that feeleth himself empty: no marvel then if he have no hunger, which feeleth not his own wants, seeing that feeling is the fountain of hunger, as if our feeling be of sin, than our hunger is after righteousness and holiness. For the feeling of sin, is the mother of hunger after righteousness. So that where hunger after The hunger after righteousness. Mat. righteousness is, there must be also feeling of sin, and where there is exceeding hunger, there must be needs an exceeding feeling: and on the other side, where there is a 5. small and feeble hunger, there is a small and feeble ●eeling, and it is unpossible to be otherwise. For he that feeleth his own deadness, wants, and impurity in every commandment, it is unpossible, but this touch of glory and dread of the bondage of sin, should breed, and as it were engender in his mind an extreme hunger and desire of uprightness, and obedience in every commandment. The children of God have then to comfort themselves, Comfort to God's children in feeling their secret corruptions. in that they feel their impurenes of heart, and want of uprightness in every commandment, and deadness to goodness For this fear of bondage to sin and Satan, and this feeling of our own wants and impurity is quickness, and living; and this quickness and life is by the spirit of Christ, and where the spirit of Christ is, there is life or living, and this is called regeneration and life everlasting. So that if we weigh the difference of the quickening that is proper to the elect, that is to say, to hunger after righteousness, and do examine deeply and weigh that more than we do the feeling of our confused estate, it is impossible but that we should find great comfort in sorrow, great light in darkness. I know indeed the reprobate or wicked are quickened in some sort by the spirit of Christ, But yet Note. they taste not of this work of his spirit, to wit, of mercy by love of righteousness: but by the power of it do live so, even in feeling of God's eternal judgement without mercy, living continually in hatred of righteousness, and in bondage of sin and Satan. 18 He that feareth hardness of heart if he can but sigh and groan, because he feeleth Hardness of heart. his hardness of heart, it is so much comfort unto him, as it is a testimony that his heart is not altogether hardened: so that if thou feelest sorrow indeed, although thou weepest not, yet thou mayst gather comfort, considering that that sorrow is for sin, with a love and hunger after God: if thy assaults be distrust, pride, arrogancy, ambition, envy, concupiscence as hot as the fire of the furnace all the day long: and though Satan layeth on oil in great measure, and out of all measure, that it is of the wonderful strength & goodness A sweet consolation for a troubled spirit. of the Lord that thou standest; and though thy prayers be dull and full of wearisomeness, so that strife and ways also to all goodness be so hard to thee, that thou canst not tell whether thou strivest for fear of punishment or love of so good a father: yet if thou feelest this in thyself, that thou wantest fear, and yet desirest to love the Lord and to be better, being wearied and tired with sin, and desirest to please God in a simple obedience of faith, than comfort thyself. 19 The feeling of sin with wearisomenes, as it were a sickness in the body, is an earnest of our regeneration. God's children are often diseased, and sore troubled, In that they cannot make a difference when they are in the skirmish and agony between the motion to any evil, and the consent to the same: For oftentimes evil motions do so possess the mind of God's children, and do as it were set down so strongly in them, that, though they weep, pray, meditate (which be the best remedies to cure them) yea though they feel them with irksomeness and wearisomenes as we feel sickness in our bodies: yet they lie there continually without diminishing, excepting delight, etc. let us not therefore so vex and martyr ourselves with disquietness of mind, because we are so pestered and stinged with wicked motions & assaults, but let us quiet ourselves, and not suffer ourselves to be hindered with sickness of bondie and mind, by means whereof we are made so much the more unprofitable to ourselves & others, and to God's Church. For the godly shall not be freed from sin so, but that they shall be snared with evil motions, delusions, vain fantasies and imaginations. The godly are not free from evil motions. The body of sin and wicked motions and affections shall never be out of us as long as we live, for they are almost continually boiling and walloping in us, foaming out such filthy froth and stinking savour into our minds, and so full of poison, it is not only most detestable to the mind regenerate, and that part of the mind which is renewed by the spirit of Christ, but also so loathsome that it maketh it as it were ashamed and abashed to see into so filthy a sty and sink, and so greatly discourageth and astonisheth us, as it makes us oftentimes to quail, and if it were possible would corrupt and defile the part regenerate: for mighty is the power, and raging is the strength of sin. 20 Martin Luther saith, that as a man may try and know, whether he be effectually called and grafted into Christ's body or not by this, that he feeleth his heart cheered and sweetened by the feeling of God's promises and favour written in his heart, so such a man hath forthwith regard of his neighbour, and helpeth him as his brother, careth for him, The feeling of God's promises and favour written in our heart. dareth him, giveth him, comforteth and counseleth him, yea and briefly he is grieved if there be none, towards whom he may be serviceable, he is patient, tractable, and truly friends to all men, he doth not esteem the temporal pleasure and pride of this life, he judgeth no man, he defameth no man, he interpreteth all things to the best part. Finally, when as he seeth not the matter go well with his neighbour, as that he fainteth in faith, waxeth cold in love, he prayeth for him, he reproveth him according to his calling, he is sore grieved if any commit any thing against God or his neighbour, & all this proceedeth from the root & sap of God's grace, for that the bountifulness, love and goodness of Christ hath sprinkled and replenished his heart with sweetness and love, that it is pleasure and joy for him to do good to his neighbour, and is grieved for his sins as Samuel for Saul. 21 Whosoever is joined to Christ for his justification, must also be joined to him for his Christ freeing us from the condemnation of sin, will also free us from the corruption and power of sin. sanctification. For if we be redeemed unto holiness, and not to uncleanness, why should we take the members of Christ and make them the members of an harlot? or why should we make the temple of the Spirit a sty for Satan? Shall we do such injury to the members of Christ? shall we do such violence to the temple of God his spirit? shall we rather be rotten imps, and grow in our sins, than remain in the root, and spring in Christ? If Christ his cross be as a Chariot of triumph, if Christ his passion to free us from condemnation, was in the entrance so grievous, in the end so lamentable, what is our unthankfulness by remaining still in our corruption, to let him lose his labour in all his sufferings, wherein as we have no care of our salvation; so we manifest an open contempt of his most precious Passion, well worthy are we to die, and unworthy are we to live, in that the choice being set before us, we choose rather to be murdered with our sins, than to be rescued to life by jesus Christ. For justly is the reward promised to such as overcome▪ revel. 3. 15. 12. 22. that The death of sin in us. is, to such as will not only strangle & press out the breath of sin, and close up the eyes of it at the fall and death of it, but also follow it to the grave, and cover it with moules, so as it never rise again. Not that we think that sin in this life is so wholly martyred, but that the life of sin may well be weakened, counting it a rebel to regeneration, not a Prince over the spirit of sanctification. And as a Serpent cut in divers pieces hath but certain relics Simile. of poison and remnants of fierceness in the maimed members, and mangled parts thereof, and is not able to exercise the like violence to a man, as when it was whole and perfectly membered: so howsoever some relics of sins remain in our old, but in our martyred Adam, yet it hath no such force or fierceness to prevail against us, as when it was in it perfect age, like rather a mighty Monarch than a poor prisoner. 22 It is usual either in delivering or hearing doctrine, to sever & disjoin those things which in their own nature are conjoined by the holy Ghost. Thus some deal in the doctrine of faith. For when it is said, The just shall live by faith, they forget the former proposition, that is, the just shall live. For here are two doctrines: first, he that is just must live by faith; then that he must not live by faith, except he be just. Here must be no severing of things, because they may well be coupled together. CHAP. XXVIII. Of Fear. MAny causes we have to fear: first, for want of perseverance we should 1 leave our estate in so great a danger, that being swept and garnished, Three kinds or causes of fear. yet the devil at his coming, should be accepted and make his re-enter into us again. There is another fear, the fear of offence, lest by our halting we should draw others after us, and so weaken their hands and their knees. The third fear is of comforting our enemies and of 2 grieving others, that have been our defence: I mean the Angels, who 3 as they are comforted in the perseverance of the just, so they mourn at the falls of the righteous. 2 True fear hath many properties, as first it breeds in us a marvelous humility, as we see in jacob who was much afraid of his brother Esau, & therefore coming towards him, Properties of fear. he falls down seven times. There is a fear humbling, and it is the work of God to bring us to himself. And surely the Lord takes great delight in it, and what is the reason of it? because the Son of God in his humility hath done greater things for us, than ever he did in his glory: for being God and vouchsafing to be humbled even to a worm, he hath done us more good, and more glorious things, than ever he did whiles he was among Esay 5. 3. the Angels. Now the world is full of such proud spirits that nothing can qualify them. A second quality of fear is, that it is very credulous. This again we see in jacob, for when one told him, his brother came against him so well furnished, he feared greatly, yet disputed not long in the matter. It is the glory of our age to dispute and gain say a man, and to say surely though you be of such an opinion, I am not, think as you will, I think thus. So that our dealings are so full of doubts and so ambiguous, as though there never had been world before us, or as though now it were high midnight in Popery. The third quality in fear is diligence: This also we see in Jacob's example, who was marvelously studious to salute his brother, disposing wisely of his children and cattle in the best order he could, to prevent his brother's fury. 3 It is a kindly thing to fear at God's threatenings, & therefore when the judgements of God were denounced, it was noted as a sign of great deadness of heart, if the most Fear God's threatenings. wretched sinner were not smitten with terror, & he that was in the highest degree of reprobation, as Pharaoh feared, for it is the nature of an iron rod easily to break an earthen pot: But for promises to bring us to fear, it is as strange a thing as it is in nature that thin water should break a body, and yet some bodies there be of so weak substance, that any Note. thing will dissolve them. Such is the nature of them, who seeing and finding in themselves 1. Pet. 1. 23. a great unworthiness, to inherit such gracious promises of God, are ever ready to melt away, and to break in sunder, as beaten with an iron rod. Wherefore if we can thus fear Fear God's promises. in love, and love in fear, we may have a good testimony to our own consciences, that we have a good fear, because tasting how gracious and marvelous the Lord is in all his Saints, we fear lest we should lose so good and so gracious a Lord. 4 It is good to be stricken with fear, so that we lie not in it willingly, but being humbled therewith, search our own corruption, and so to be moved to inquire further after God and his word. 5 The wicked fear not, before affliction cometh, and then they fear too much: the Piety in adversity. godly fear before it comes, and then their fear ceaseth. For impiety triumpheth in prosperity, and trembleth in adversity: but piety trembleth in prosperity, and triumpheth in adversity. 6 If Moses and the dear servants of God were afraid when he did appear in mercy to them, what shall the confusion of the wicked be, when he cometh to judgement? Note. We cannot be prepared to receive God his mercy, unless we be stricken with a reverent fear, both because we are his creatures, and also sinful; God is always God, and is to be feared. 7 Many men marvel how men be so smitten with such fears, and so despair that they cannot believe: but these never consider the judgement of God in hardening them; and thus by a carnal admiration are deprived of all profiting by such examples. In all things we should turn our eyes from man and only behold God, and know that it is he which maketh our enemies to love us, our inferiors to obey us, our friends to hate us, our superiors to loath us. If we had this in our hearts we would surely cast off the fear of man and flattery, and strive to fear God in all sincerity, and to know that if the fear of God prevail with us, we shall prevail with men, and have success in our affairs, or see his love in our correction, and in exercising our faith. 8 The people of Israel are said to fear God, when he destroyed their enemies, and spared them: This fruit we must have in us of all God's works, as well as they. They did not Fear mixed with faith. only fear but also believe, which showeth their fear to be godly, for that fear only is godly which is mingled with faith. Then whatsoever fear we have, it is nothing, except it either confirm us in the love of the word, or else do turn us thereunto, that so we may believe. 9 It is the Lord that smiteth the hearts of his enemies, and giveth courage to his children as pleaseth him, joshua 2. 9 Deut. 2. 25. 28. 18. And if of this we were thoroughly persuaded, then would we never fear in any good cause, than could not the policy nor power of men dismay us. Again, we would be wary to deal against any of God's children, lest while we strive against them, we resist the hand of the Lord. 10 joseph might have had many excuses when he laid up the money in Pharaohs house, as that he had God's people to provide for, he could not be espied, yet did the fear of God truly grafted in him, stay him from unfaithful dealing. It may be noted then, that the fear of God causeth obedience, and though we might seem to have excuse, and though we could escape the judgement of men, the law is not given to the just but to the unjust. If then the commandment only do keep us in obedience, we have not received the spirit of God; if then we will either trust others or be trusted ourselves, let us teach and learn this fear of God. In that joseph would not deal unfaithfully with a tyrant, we learn to use justice toward the wicked, contrary to the Family of love, who because they think all things are theirs, therefore it is lawful to come by them as they can. In that joseph would do nothing without Pharaohs consent, we learn to do nothing without those ordinary means that God hath appointed. CHAP. XXIX. Of Friendship, familiarity, family and Fathers. THe friendship with the wicked is such, that to save themselves they will endanger their friends: as we see in the King of Israel with jehosaphat, 2. Chron. 18. 19 2 We must beware that we never further sin, but if we love Friendship. God, we must love them whom God loveth, and hate them whom God hateth, Psalm 15. 4. 139. 21. 22. how dare many then, hand over head, and without choice, be friends and join in league with God's enemies? Proverbs 29. 27. 3 We may have familiarity with some, in whom, though there be no great love of religion, Note. yet there is no misliking of religion, nor love of heresies: But our acquaintance must be in outward things, we must beware our league proceed neither to the worship of God, nor matter of marriage. 4 The sin of the master of the family, indangereth the state of the whole family, as Family. we see in Abimelech. 5 It is the duty of servants to covenant with their masters, that they may so serve them, Servants. as that they may serve God. 6 When we have met our friends and have done our civil duty of salutation, we must not there rest, but proceed to talk of spiritual matters that we may edify one another. 7 He is a devil that is evil among good; but he is good, that is good among evil. 8 We become often hardened in our hearts in the company of the godly, because we Note. presume too much one of the goodness of another. Presumption 9 It is a good thing to have the acquaintance of a good man for a good cause. 10 Moses taketh Aaron and Hur with him, knowing his own infirmities, though otherwise we see he was a man of rare graces and great strength. So it is often said of the Prophets, that they had ever some with them, and the Apostles are sent by two and two to preach, that one might help another Christ's also sometimes takes Peter and john, not that he had need so to do, but because he would leave us an example, which we must follow, being ready to use all helps for our infirmities which the Lord shall offer unto us. We must not stay in ourselves but use the advice of others: for this cause it is said, that two have better wages than one, and that if one fall, the other may raise him up. Where we see that Note. when men agree together one grace of God doth set on fire another, and the more the better, if they consent together; for a threefold cord is not easily broken: yea though we take such to us as are inferior to us in gifts, yet if they be faithful, the Lord by them may help us: as Hur was far inferior to Moses, and yet Moses was strengthened by him. Exod. 17. ●2▪ 24 14. And where as Moses in prayer takes but two with him, we learn to make a choice of our company, for that but few being faithful may more profit us and prevail with God, than a great multitude which have but a show in them. 11 Great is the love of nature, joseph could not dissemble it, for that he was feign to be alone, that he might more freely break forth in tears to his brethren. Yea even that rough Esau when he saw his brother jacob a far off his heart melted in him. And like as The love of brethren. no affection of love and liking is so vehement whilst it lasteth, so no contention is so bitter and so deadly as that of brethren. A Crystal broken will never be set together again: and there is no water will prove so exceeding cold as that which hath been once heat. Simile. Wherefore let men endeavour by all means to cherish natural affection, and the rather Affection. 2. Tim. 3. 3. for that the spirit of God prophesieth that in the last days men shall want natural affection. 12 Fathers we commonly count and call them of whom we are by nature, or under whom we are by government, whether ecclesiastical or civil: or behind whom we are in age and in gifts. Augustine confesseth he rebelled against his father in heaven, when he refused Of Father's▪ Ioh●. the instruction of his mother on earth: for though than saith he) I could not see what she did, yet now I see, that thou O Lord speakest, and not she alone, and thy instruction was refused when her teaching was neglected. Needful it is then for fathers to be taught of God, who for that they be fathers are to be heard wherein they do teach from God. Civil fathers are carefully to furnish themselves with knowledge, that they may learn to know when to strike and when not to strike: for if they strike when God doth not command them, what are they better than murderers? If they strike not when God commandeth, what do they but charge upon themselves the sin and punishment of others. 13 That our spiritual fathers had need of God to be their teacher, if ever they mean to teach aright, who will not grant? upon whom if God vouchsafeth sound learning, it is as water powered to the roots of an Olive tree, from whence is shed out the moisture to all the branches: or as a dew falling upon the mountains, where the rain resteth not, but Simile. trickleth down into the neither skirts, and make the valleys flourish as the fields which God hath blessed. Green wits are as green wood, though they are beautiful to the show, Ignorance of old age. yet in trial they are discovered; yet if the younger sort be ignorant, the ancient in days may instruct them: but if the grey heads be ignorant, who shall read them the rules of instruction? If youth offend, the aged will rebuke them; but if the aged offend, who shall tell them▪ If they count it contempt to be taught & admonished by their inferiors, their contempt shall confound them with shame of conscience, to see, how in steed of being honoured for their age and years, they grow to be despised for their ignorance and manners most unseemly. 14 It is a good thing, and a rare, in writing to our friends, to admonish them of their sins. CHAP. XXX. How to profit and to examine ourselves when Friends forsake us. IT is an usual Evil, that a man sometimes shall be forsaken even of his own kind red, so that though he came unto them laying open his pitiful estate, if he put them in mind of the brotherhood had between them, if he urgeth them with their promise, if he sueth in the title of his need, and in the Name of JESUS CHRIST, if he chargeth them with the force of natural affection; yet they are deaf, and will not hear his moan. Strange, yet an usual evil it hath been heretofore, is now, and will be hereafter. Wherefore it shall be profitable to learn, how we shall stand affected in this trial before the Lord. The best way is not, as some have done, to repine at this evil as at a thing but lately sprung up, saying, Who was ever so forsaken of his friends as I am? who was ever so unkindly dealt with, the world was never so wicked, men's hearts were never so hard: but the surest course is to enter into our own souls, and to look what fruit we are to reap The use of Affliction. 1. 2. 3. 4. 5. 6. 7. under the hand of the Lord, who by this kind of affliction either punisheth some sin, or proveth our faith, or worketh in us some further mortification, or stirreth us up to a more careful using of the means of our salvation, or else to a more earnest contempt of this life, and more hungry longing for the life to come. 2 First therefore, let us examine ourselves in this unkindness of our friends to us, whether heretofore we have not offered some unkindness unto our friends, whereby God in his just judgement should meet with us, and by raising us up others to deal unnaturally with us, to punish our unnatural dealing with others. If herein our conscience condemn us not, let us reach out this examination a degree further, and let us see whether we have not sought the favour of man more than the favour of God, whether we loved not our friends rather carnally than spiritually, and whether we have not been instruments to them of sinning, or we ourselves lie not in some secret sin unrepented of. If in any of these To seek men's favour more than the favour of God. we be guilty, we are to think, that the Lord by the unkindness of our friends correcteth somewhat in us, either our preposterous and fleshly love, or our hypocrisy, or our corruption, loving for back and belly. Well, if in all this our hearts do acquit us, it may be the Lord will try our faith, whether we love him for his own sake, or for hire, whether we follow him, so long as our well doing is rewarded, or whether we are careful for the zeal of his own glory, even in our afflictions to walk with him: although he utterly uncase and strip us out of all his ornaments. Such indeed is our Faith, as it is in temptation, such are our fruits, as they be in the trial, and then we give a clear testimony of our faith to the world, when being destitute of all help we can behold God taking us up, and say: Though my father and my mother will forsake me, yet God will take me up. Psal. 27. when the help of man forsaking us we doubt not of the help of Angels, when the world frowning on us, we see the Lord favouring us. To which end the Lord oft sequestreth our friends, far from us, to knit and glue us nearer to himself. For it is a common corruption in us to stay ourselves too confidently in our friends, as the child too trustingly and wholly to depend on his father's providing for him, as the wife only to see & search help in her husband, as a servant to count his master as his God in relieving him: which unbelief in God, and too much trust in man, the Lord to clear the case before our eyes, putteth man from this pre-eminence in helping any longer, and taketh the prerogative of the stewardship wholly to himself, that they that will fetch, must of necessity fetch at his hands. To this trial the Lord doth join the confirmation of our Faith, as when he maketh us exiles and forlorn Pilgrims among men, that we might be entertained of him, as of a fostering Father, for that after he ministereth to us in distress greater comforts immediately by his spirit, than ever we tasted of, whilst in our prosperity he let us to be served mediately by men. How evident this is, the Martyrs of God can tell us by their writings, who when all men forsook them, when no man durst speak to them, when their friends stood aloof off from them, had greater feelings, more glorious joys, and sweeter meditations from the Lord himself, Sweet joys and feelings under the cross. than ever they had in their life and liberty before. What loss then is it to be an exile in earth among men, and to be a Citizen in heaven among Angels? What hazard is it when in steed of father, mother, and brother, we are in league with the Father, the Son, and the holy Ghost? who thinketh it not a sufficient supply in the eye of Faith to have the momentany imprisonment of the body recompensed with the most glorious liberty of the Saints and Angels? Let the Lord therefore send us by these means out of our strong hold in the means, seeing without some such working upon us, we would hardly give over our hold, for that, we are as proud beggars, who so long as they can have relief and maintenance at home, will never seek abroad. But how doth the Lord by this visitation further our mortification in us? Surely in withdrawing the Fuel and matter, wherewith before our natural corruption was more inflamed and made more foggy. How many in prosperity shall we see complaining of lust burning them, of concupiscence intoxicating them, of anger fretting them; of gluttony devouring them, of covetous cares consuming them, and that so strongly, as if there were no hope to be recovered? How be it when the Lord hath soaked and softened them a little in the brine of affliction they are less stark, and begin to yield, there is a great change and wonderful alteration in them, their lust is cooled, their wrath is pacified, their concupiscence is abated, their gluttony well tempered, their covetousness fully satisfied, their affections are so tamed, and their corruption so subdued, that they think themselves highly indebted and much beholden to the cunning skill of affliction, which so wonderfully bringeth them down. 3 Now let us consider, how under the cross we are made more zealous in the means of our salvation. How customably hear we, how coldly pray we, how carelessly receive we the Sacraments, what fear, what indignation, what heat, what wrath, what repentance doth the discipline of the Church work in us, what majesty appeareth in our public exercises, what authority and fruit in our private meditations? But if the Lord rouse us up from this apolexie and dead numbness of spirit by some fatherly correction, how profit we by the word, how beautiful are the feet of them, that bring the glad tidings of salvation, how sweet are the promises, how soon do the threatenings work on us, how zealously will we pray, how glorious are our feelings, what joys unspeakable in the Sacraments, what fear of sin, what trembling at God his judgements, what indignation with ourselves, doth the Church censure work in us? and whereof cometh this? Surely because being driven out of every cranny and crevice, where we were went to be harboured, we can find no rest, until we come under the roof of the Lord his house, who in all our dangers, and after all our rebellions, will not push us out of his door, he will take up such Lazarus, God's favour and countenance in affliction. and not into a spittle house, but into his Ark of comfort and Tabernacle of consolation. Oh deep sea of God's mercy, which never can be sounded, that when men grow to such a lordliness, as they will not hear us, nor see us, nor vouchsafe to speak to us, he should not refuse to give us free audience, and by his ready hearing move us to be eloquent and long in our prayers to him, who as soon as he doth but look on us, doth promise a release from our misery. 4 When our friends will not speak to us, the Lord calleth to us, he will enter some long speech with us, and denieth us not all the comforts, which the promises of the Gospel may afford. When our familiar acquaintance will scarcely lend us a potsherd to scrape off our scabs, the Lord by his Sacraments reacheth out the surest pledges of his eternal good will towards us. But yet behold another work of affliction, it bringeth us to the Sacraments. contempt of this world, and breedeth in us the love of the world to come, whereunto in prosperity we are very hardly brought. For besides that we see few noble, rich, healthy, strong and honourable men desire death, or to be weary of this life, be it never so long, if we consider how loath such men are to depart, how gladly they would indent, that their life and term of their lease might after an hundred years expired, be renewed for an hundred years longer, we shall see prosperity will persuade all and overcomes many to die in the nest. Nay which more is, affliction can hardly call us away or knock us off, we grow so deaf, and take hold so fast of the world: For who is so sick, but even in pain he would rather wish to live the longer, than to die the sooner? who so clogged with poverty. The afflictions of the Church in Egypt were God's rod to drive them forth to the promised land. that to be freed from his clog would desire to die? If the Israelites panting and breathing under the yoke of most servile impositions and travels were hardly drawn towards the promised land of liberty, and easily would have retired to the former labours of their servitude, what think you should have alured them out of Egypt, if they had lived there in some preferment and ease, as did joseph in the court? what could Moses and Aaron have done to have driven them out of the place? And I pray you, if we being never so sick, never so poor, can still be content to have our abiding in this life, what will we do, if the Lord still grant us friends, leave our conscience untouched, our bodies unharmed, our goods vnconsumed? Surely we would not have leisure to think of death, much less to die, as our common speeches of our wise, strong, and wealthy men do show, who, when death dealeth with them, crieout, what must I needs away, alas I never thought of any other heaven, I am not fit to depart, I am very loath to die? Thus it is the wisdom and goodness of God to wain us from the world by affliction, which as it causeth us to find great comfort in beholding God but even in a glass, so it hasteneth us to taste of the fullness of comfort in him, by beholding him face to face. 5 joseph, saying thy servants are men occupied about cattle, might seem to dissemble, but it is not necessary always to speak all Truth, and they confessed the principal truth, that is, that they were shepherds, which kind of men were abhorred of the Egyptians, and this turned to their profit: for being severed from the Egyptians, they might better maintain peace among themselves, & be kept free from the corruption of the Egyptians, whereinto by familiarity they might have fallen. This teacheth us that we should not be ashamed of our kindred, though they be contemptible in the world. For joseph being a chief ruler in the land of Egypt, yet confessed all his fathers to be shepherds, he would not have his brethren change their trade, though he might have gotten for them great preferments. Our of all this may be gathered that the Lord worketh a contempt of this world in the hearts of his children, and that they had rather be doorkeepers in the house of the Lord, then to dwell in the tents of the ungodly, we ought likewise not to be ashamed to be called the people of God, the Disciples of Christ, no nor yet Precisians, and such like names as are commonly given to Christians. This may teach us, that the mean estate is always best▪ so that we ought to give God thanks for it, and not to be ambitious, for they that would be great in the world can hardly be religious. But because many will be called Notes of brotherhood. brethren, which be no● so indeed, it shallbe good to set down some notes of brotherhood: and the first is to help one another in need, yea, though it be with danger of our lives; therefore it is said that a brother is made for the time of adversity: the godly brethren hazarded their lives for Paul, for those that sought Paul's death, would likewise have slain these if they had known them. There are divers examples of this in the Scripture, as Moses and Paul, who wished themselves accursed and wiped out of the book of life, for their brethren. Rahab although but a novice in religion, yet ventured her life for the espies: jonathan for David: David for the people of Israel: Obadiah for the Prophets, & CHRIST for us all, leaving us an example that we should give our lives for the brethren. Hester for the Church, and judith for the children of Israel, and Paul rejoiced for the afflictions which Coloss. 1. 14. he suffered for the brethren; but we are so far from giving our lives for them, that if two pence would save their lives, they should not have it, so loose is our love, and so cold is our Deceit in contracts. charity. But if this be a great thing and hard to come to such perfection, let us see the lesser marks, and first even the beginning of love, which is to abstain from doing harm, which Paul commandeth, saying, let no man defraud his brother in any matter: but we are so far from this, that in bargaining and such like, we soon deceive our brethren, because they believe us easily, and take things on our word; insomuch, that although they Matth. 18 3. will say, I could serve you no better if you were my Father, and perhaps they say as they think, because the god of this world hath blinded their hearts, yet is their fraud so manifest, that it is a common saying to say, I had rather buy of him whom I never saw, then of my brother. We are commanded to forgive one another even seventy times seven times: but we will be meet with him seven years after, & if by order of friends, or constraint we Revenge. be moved to forgive, yet we will not forgive, we will forgive the fault, but we will not forget the matter, nor affect the person offending us. Abraham in the 13. of Gen. bought peace of Lot, with the loss of his right, because they were brethren: but amongst us every word doth breed a quarrel, insomuch, that that which was wont to be said of little children, is now true amongst us: concord is seldom seen amongst brethren. If we cannot find these marks in some measure in us, nor yet an earnest desire to attain unto them, we cannot say that we are truly loving brethren. This was an argument moving the brethren to help Paul, because they knew his need: but it is an argument to dissuade us from helping if we see Note. any in need, & therefore rich men are commonly trusted, but poor men are not so; and if at any time we trust them, yet it is with such gain, that although they should die in our books, yet they should not die much in our debts; for we should well have paid our selves, and yet many times are they cast into a loss by some, who although they are in Note God's judgement. great poverty, yet will seem wealthy, and go brave till they have spent all, and so become bankrupts. And thus because they helped not those whom they know to have need, they lose their goods upon those whom they thought to have been wealthy. The brethren did not tarry till Paul did ask them, but willingly, and of their own accord they helped him, but we must have much ado to obtain a little benefit; and yet readiness in helping is as good oftentimes as help itself. They brought him to Caesaria and sent him to Tharsus, here appeareth their great care which they had for him, in that they ceased not to do him good, neither would leave him unprovided, and there sent him to Tharsus where he was borne, that both by defence of his place, and also by defence of his kinsmen, he might be kept from his enemies. And here we learn not to be weary of well-doing, but to make one good turn the beginning of another. The love of his country, and the care he had in profit, caused him to go to Tharsus, although a Prophet be without honour in his own country, whereof there are two reasons, first, because they know him, and therefore look for no great things of him: secondly because of emulation, but this is a proverbial speech, and therefore not always but commonly true. It is common with men rather to displease God than their friends: and so to regard their friends that they forget God their best friend. Adam would not seem to deny the taking of an apple of Eve for fear of discourtesy, Simile. but let us learn to please God and displease wicked men: that as the poor man said (of whom Ambrose writeth) that he knew the master was not pleased with him, because the servants would not look on him, so the wicked should know that the Lord is displeased with them, even by the looks of the godly. CHAP. XXXI. Of godliness, and by what means we must draw near to God. IT is a fearful thing when the exercises of godliness have no power with us. And it Prayer. is wonderful to see how they profit best in knowledge which spend much time in prayer. 2 Every day must have a days increase in godliness. 3 God is precise in judgement though he tempereth it with mercies: So we must be precise in godliness though it be mingled with infirmities. 4 Seeing the Lord hath joined together the means of godliness & godliness itself, let us not separate them, either with the superstitious Papists, resting in the work wrought, Papists rest in the work wrought. as in prayer, thanksgiving, hearing the word, receiving the Sacraments, keeping of the Sabbath, etc. (all which things must be leveled to the increase of our knowledge, and building up of a good conscience) neither with frantic heretics despise the means, as though without them we could live in obedience to God, or love to our brethren. 5 It is an easy thing to dissuade men from holy days, but it is a hard thing to bring men to the true observation of the Sabbath: it is easy to dissuade men from popish shrifts, but it is hard to bring them to Christian conession of sins: it is easy to withdraw men from superstitious fasting days, but it is hard to bring them to the true use of fasting: It is easy to remove the papistical feasting days, but hard to bring in the godly love-feasts. 6 As the Lord giveth the wicked a taste of hell in this life: so doth he give a taste of heaven and of his goodness to his holy children in this life: for godliness hath the promise of God's love to be manifested and found of the faithful both in this life and in the life to come. Of the truth of Gods promise we must consider thus: If we look well to our small obedience, and manifold transgressions, we shall not think it much, if we feel his fatherly corrections: It may be that ever since we have given ourselves to God's service, we are more afflicted divers ways. Then if we consider that we cannot look for these promises in ourselves, because we have not done the commandments as we ought; or if we believe in Christ and through him look for the promise which belong to godliness, even than we may see, that for weakness of faith, and coldness in repentance, and slackness in our sanctification, we do justly feel the want of God's sweet promises. 7 We shall not accuse God of hard dealing, if we consider how many ways he blesseth us, and in how few things he humbleth us: and if we think how many sins we commit, and how few he punisheth, how few duties we do, and how many blessings he giveth us. Let us never marvel why we are often or much afflicted, why we have not Gods promises fulfilled unto us: nay rather let us for ever marvel at the goodness 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 near to me, and draw me nearer to thee. They that will not draw near to the thorn of Mercy in this life, shall draw near to the throne of justice in the life to come: so By what means we must draw near to God. they shall go from the East of God's mercy to the West of his justice. And if the Lord hath sanctified your hearts, ye must know, that we draw near to God by means. The first means is prayer, we go to God by prayer, not by paces: Prayer is a sacrifice to God, a refuge to man, a whip for the devil. The second means is hearing of his word: if we will Non gressib. sed precib●itur ad Deum. Oratio est Deo sacrificium, homini subsidium, Daemoni flagellum. have God hear our prayers, it is meet God should claim thus much of us, that we should hear his word. If we will say, Lord hear my prayer, he must say, my son hearken to my words. The Lord uttereth his affection in this, O that Israel would have heard my commandments. O jerusalem, jerusalem, saith Christ, how often have I called and thou wouldst not hear: let all men know that there hath been no word from our birth to our death spoken to us, but in way either to our salvation or damnation. The third mean whereby we draw near to God, is by the Sacraments. The word itself is an audible word, the Sacrament is a visible word; the commandment is flat, 1. Cor. 11. Do this. Esay. 55. Come buy and eat. Matth. 11. Come ye that are heavy, etc. 9 Great is the wrath of the Lord; if we look to strength, are we stronger than the Lord? That we can neither suffer the wrath of God, nor fly from it, the best is to yield unto it. Do we think to shift & escape his anger, or that we can abide the furiousness of his wrath? That we cannot escape it, it is plain, for the Lord is every where; if we run from him, we run as in a circle, the further we run from one side, the nearer we run to another, and still we are in the Lord his compass. If we run from the East, he will meet us in the West: the Lord hath a chain for us, and will hold us in darkness, so that easily we shall not be able to escape. Now for making our part good with the Lord, we are not, as job saith, rocks; or if we were mountains, we should smoke, when the Lord doth blow on us: we are but potsherds, and the Lord hath a rod of iron to bruise us; and such is the power of God, which we shall try in our destruction, if we will not try it in our salvation. What shall we then do? Surely, having so mighty an adversary, it shall be good to seek peace and reconciliation with him. For as this is comfortable, he shall be our Advocate, which is our Saviour, and he that is our Saviour shall be our judge; so this is as fearful a thing, that he shall be our accuser which is our Advocate. Yet therein is the Lord merciful, that he doth not bring upon us a sudden outlawry, but he foretelleth us of his suit, 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 have offered as much violence to the law of the Lord as we can, and that so we have forfeited all our benefits, our bread, our sleep, our apparel to the Lord. The confession of the whole plea is lost, if we confess not all, otherwise we are in Adam's case to be condemned, who would hide his fault; and in the Confession. estate of the damned, Matt. 25. who being accused, did plead again, Lord, when saw we thee? or heard we thee? etc. There is no standing out with the Lord; but seeing we have lost all, we must confess all, that for knowledge the pap is still in our mouths, and in respect of Knowledge. our lives, we are certainly felonious usurpers of his creatures; and so promise that hereafter we will do otherwise: but if we stand out (I say) with the Lord, nothing is to be Psal. 32. 45. looked for but eternal condemnation, mourning, and woe. And as we must confess this, so must we stand against ourselves, and so go up into the chamber of our own conscience, and award shame to ourselves: and having such an hot controversy with our own souls, the Lord will remit all. 10 We must learn to love the Lord for himself, & not for our good: & let us learn not to indent with God, as if he will give us riches, or health, or power, than we will serve him, We may not indent with God. or else not; for men cannot away with this indenting with them: but let us say, rather, Lord take away my sins, and as for other things, Lord do as it pleaseth thee. Thus David did, when he was so disquieted in his kingdom by his son. Let us desire this heart of God: for he hath wrought even in sinful flesh to see life in death, health in sickness, wealth in poverty. And this if we believe, we may see the wonderful work of God, as well as our fathers have done. 11 Many worldly wise men suspects us of lightness of belief, when we can so soon credit We pause to pass in heavenly things though we be guided, but we run fast enough in earthly things though no man guide us. the Word: but let no man think we can be too credulous herein, seeing every jote therein is as true, as if it had been from Christ his own finger, or uttered with his own tongue. Deliberation is a goodly thing to a man indeed, but yet reason will let a man be credulous enough, and as hasty as an horse rushing into the battle, unless it be in matters of religion, and of conscience, and then we fear that Christ would seduce us, and we deal with him & his preachers, as though they were dangerous fellows. And therefore, though God's commandments be never so plain, yet they must go under the examination of reason. And because worldly men say either with Thomas, Show me by experience this: or with Nicodemus. Show me that by reason, and I believe you: God can have no dealing with us, Oh is it not marvelous that the lump of foolishness should call into question the Truth of God ' which is Truth himself, and dares not mistrust the word but of a friend, of one Simile. that is in some authority, though smaller credit above him? And yet they say Faith is too Faith. hasty, it should take a greater pause, A deep point of policy, to use deliberation. Well, Faith is not to morrow, it must be presently: Christ gave not so much respite to the young man, as that he should bury his father. And surely, if we knew all, there is great reason of not staying n ithese matters. There will be ambassadors to stay our well-doing, there are fellows will use a dialogue with us, and surely if we will needs shake hands with the world, if we will bid the flesh farewell, and take our leave of profit, it will be violence, rather than a habit at first: For these are such eloquent persuaders, that if a man admit their orations, he shall soon be plucked back from the right way, or it is a marvel else. 12 There is a great reason of honesty, that we will not obey God, if he requireth our We cannot serve two contrary masters. obedience, we have other callings calling us away; we have a good liking of this, that Caesar commandeth us to wait upon him in the house of exchange. Doth Christ not want a Christian, as well as Caesar doth want a custom? Surely, we must needs have leave of Caesar to serve Christ. Caesar is not greater than Christ, and therefore even by demonstration, Christ must be first waited on. As for those that think, that the worshipping of Baal and of God will stand together, & that we may serve Christ and Caesar, profit and religion: the error for the grossness is not worthy confutation, for it is a manifest halting. The very commandment showeth us, that we must be knit to God, as a man is to his wife: It is a possession in private and not in common; if we do not so, jealousy will arise. But may not God and Caesar be served together? It may be so, if they both command one thing: but I would wish a man's eye in the obedience be still upon God. For surely if God and Caesar be followed in one thing; it is hard to say, how we stand affected, whether we follow God or Caesar. And for this cause the Lord is feign often to pull off the vizard of hypocrisy herein, that when God and Caesar have parted companies, it may be seen how many thousands go after Caesar, and how scarce seven follow the Lord. And if when God needeth, his glory needeth; when his glory needeth, his Church needeth: it is sure, that rather than the Church should need, Caesar must tarry and give place. It is better that Caesar should want an auditor, than Christ an inheritor: if Church and commonwealth want at once, it is better the Commonwealth should want, than Christ should be left destitute of servants. Let us therefore wait on Christ, not only a mile or two out of the town, but even to the rivers of Babel: and not only so far, as we can with the C●pernaites conceive Christ with reason, but even to the resisting with blood, not Christ as a King, but as Christ to the bar, we must not with Peter follow along to see, what will become of him, but hard at the heels to the bar of judgement, and to bear his cross with Simon also if need so be, even through the lane of reproaches, though we see many pillars to fall away and to become flat Apostatacs through the rank of false opinions, and though iniquity so get the upper hand, that there seemeth no religion to be left. 13 Then we may be said to walk after Christ, when as it is said job, 13. we have trodden his footsteps, when our steps stand as Christ his steps, that is, when our paces stand as Christ How we must follow Christ his paces and not contrary to Christ, but agreeing with Christ in well doing. The best sign for our government is to have Christ & his word in our eyes. But some through the blea●ed sight of their consciences are afraid, that Christ should look behind, and see them for going backward, yea if they do but dream of him, if they see but Paul or some good man, they are afraid. But if we have the peace and testimony of a good conscience, we will desire that Christ would espy us out, as he did Nathaniel, and others of his Saints. 14 There be some notable marks, whereby we shall know, whether our travel be to Certain indices or notes to know whether we journey to heaven heaven or hell. First, though a man be so close, that he will not open the way, whether he is purposed to travel, yet a man shall espy his intent by marking, whether he sendeth his carriage: if our carriage follow the flesh, to the flesh we go; if it follow the spirit, to the spirit it will carry us, Galat▪ 6. If a man will conceal his intent, yet one may discern it, by his iniquiring of this way or that way. If he ask, how he may go to Canaan, and which 1 is the way through the wilderness, it is an argument he is going to the promised land. Thirdl●, 2 though he would keep his journey never so privily, yet he is bewrayed, if when a man 3 speaks against his Country, and dispraiseth the Prince or people thereof, he begin to be Simile. grieved, and take offence at it So if when men disgrace God his word, speak evil of the way of the Lord, reproach his Saints, we find ourselves moved and not able to contain ourselves from reprehension, it is a token, we are going to heaven-ward. 15 Oh that men would fear and follow the Lord: well, follow we must one way or other. Seeing we must follow Christ, we had better follow to salvation than to destruction. If we will not follow the Shepherd to the fold, we must follow the Butcher to the shambles. If we will go to the shambles rather than to the fold, we are beasts indeed, and as the case is with us, worse than beasts. But men here have gotten an old distinction, They say they will one day seek the Lord, that is, when they are not able to turn their sick bones on their beds, but seeing they offer their old sinews to the Lord, he will leave them, and they shall seek, but they shall not find. CHAP. XXXII. Simile. Of God's free Grace, justice and Mercy, and how we may try our love to God. GOd (saith the Apostle) is a consuming fire, Hebrues 12. 29. Fire and water are merciless, who shall quench him, when he burneth? there is nothing so cold as lead and nothing so scalding, if it be heated: there is nothing so blunt as iron; if it be sharpened, Simile. Simile. Simile. nothing so sharp: there is nothing so calm as the sea, in a boisterous weather nothing so tempestuous: nothing so merciful ●s God, and if he be provoked, nothing so terrible to sinners. And if his mercy were seven times more than it is, I know and am sure, that he is provoked. Well, as the Lord will have his power known in creating the world, & his wisdom in governing, and his truth in his word, and his mercy in redeeming mankind, so necessarily must his justice be known in punishing, especially those, who seeing his creatures mark them not, feeling his governance acknowledge it not, having his word regard it not, enjoying his mercies inful measure, wilfully resist them all▪ If we so lie under sin, and fancy to ourselves the Gospel and promises, and mercy, we deceive ourselves, for as those that have the fruits of the spirit, have no law written against them; so they, that Fruits of the spirit. have not such fruits, have no Gospel written for them. It is not the unjust man, that shall live by faith (for he lieth under the law) but the just, Gala. 3. Rom. 1. 17. Heb. 10. 38. Might not a man, think you, pen a Psalm of as many verses, wherein the foot might run in this tenor, For his justice endureth for ever, as David had done of his Mercy, Psalm. 136. The Lord will not part from any drop of his mercy to them which first have not been Mercy and justice. swallowed up of his judgements, which have not laboured and been heavy laden, which have not been locked up in hell for a season, and felt for a time the fire thereof in their bones, which have not been baptised with the baptism of their own tears. He that feels not these things in some measure here, elsewhere shall he feel them. It is the judgement of Abraham. The devils policy in youth, in health, in prosperity is to sing us songs of God his mercy: but in age, in sickness, in tribulation, upon thy deathbed, he will make such reasons for his justice, as we shall never be able to answer. Wherefore the Lord hath (to make it more terrible in our eyes) put upon it the name of his most wrathful indignation, fierce and heavy displeasure. It is not for us, as we do, to put the remembrance of this far from us, or to shift it lightly by turning over to a Psalm of mercy, but to terrify our own souls with it, and to cast ourselves down with the trembling consideration of his judgements. Of one example without a precept nothing is to be concluded, and therefore in great wisdom that men at the last gasp should not utterly despair, the Lord hath left us but one example of exceeding & extraordinary mercy by saving the thief on the cross Th● thief on the Cross by faith only: yet the perverseness of all our nature may be seen by this, in that this one serveth us to looseness of life in hope of the like, whereas we might better reason, that is but one and that extraordinary, and that besides this one there is not one more in all the Bible; and that for this one that sped, a thousand thousands have miss: & what folly is it to put ourselves in a way, where so many have miscarried? To put ourselves in the hand of that Physician, that hath murdered so many, going clean against our own sense and reason, whereas in other cases we always lean to that which is most ordinary, and conclude not the spring of one swallow. It is as if a man should spur his ass till he speak, because Balaams' ass did once speak: so grossly hath the devil bewitched us. And yet, if we mark in that example which the devil so oft tempteth us with, we shall see even in that little time Simile. he lived, sundry good works, as many as in that time & case would be required: first, prayer, secondly, confession: thirdly, glorifying of Christ: fourthly, humility, remember me▪ fifthly, Notes and marks of faith in the thief on the cross. reproving of his fellow: sixthly, acknowledging of his own deserts: seventhly, patience. And it is to be thought by these few, that if he had lived, he would not have been behind any of the Saints. The root being holy, the branches must needs be like unto it. My sentence is, that a man lying now at the point of death, having the snares of death upon him; in that straight of fear and pain may have a sorrow for his life past, but because the weakness of flesh, and the bitterness of death doth most commonly procure it, we ought to suspect ourselves if we never sorrow till then. And therefore let us store ourselves with good things against the evil day come upon us, for our life past: for as that man, which in his health and good success The joy of a good conscience under the cross. 2. Cor. 1. 12. hath been diligent to fear God, and to do good, feels in his sickness an unspeakable comfort, which he would not miss for all the world, and a mighty boldness to speak unto God, towards whom he knoweth he hath not been unkind, doth not fear at all: so that man, which whiles the world prospered with him, never thought of God, nor regarded his word, nor the preaching thereof, when the visitation of the Lord is upon him, when God shall take his soul from him, his case is most miserable, feeling no comfort, nor daring to speak to God, whom he hath neglected. And sorrow such a one never so much, yet he Sorrow. doubteth, and must needs doubt, for that he knoweth not, whether his remorse be of the loath somnes of sin, or for the fear of death, & whether he be humbled before the Lord, or before sickness. It is good policy to print his judgements first in our bowels, and to diet ourselves more sparingly with his mercies, least making up our sins in the remembrance of his mercies, they break forth & flame to our confusion in body & soul everlastingly, Eccles. 12. Psal. 73. Heb. 12. Rom. 11. Thy judgements are as the great deeps. Then to fear God when he showeth mercy, and to love him when he executeth judgements are two hard things, yet necessary. Howsoever God doth now forbear, he will not do so always, How to prepare ourselves against the day of death and judgement. but he will set him down in his judgement seat and throne of justice, and our chief care must be, how we may appear without fear and trembling before him. This is it that we must think of at midnight, what we shall answer that dreadful judge, when he shall ask for our account. Let us set him before our eyes, not as our fond brain is wont to imagine of him, but as the Scriptures describe him. When he will arise to command the Angel to blow his trump: such a God as the Seraphins hide their faces at his glory; at whose presence the mountains smoke and melt away; whose wrath shall shake the foundations of the earth; who overtaketh the wise in their policy; who will not account the guilty innocent; at whose pureness all our innocency is as a stained cloth; whose justice the Angels themselves dare not call for; whose judgement when it is once kindled, burneth to the bottom of hell. Let this God take his place, let him try our hearts, and To appear before God without a mediator how fearful. examine our thoughts; let him call for the account and take his reckoning: let us think how we shall stand before him quietly with peace of conscience, who is it that can do it, Esa. 33. 4. let him of us come forth? Alas none shall dare to do it. If the Lord in his own person should appear unto us without Christ a redeemer, we should fly from him with horror and fear, and never be able to stand in his sight. 2 He that searcheth the majesty of God, shall be overwhelmed with glory, but he that searcheth out the mercy, how much more shall he be overwhelmed of ●●? His judgements be as a great deep, but the deep of his mercy swallows up that deep. Wherefore well said Chrysostome, Great is the hell of my sins, but greater is the deepness of thy mercy God's mercy. O God. The Scriptures attribute to God's mercy all dimensions. First, depth; it fetched David's soul from the neither most hell, ergo it reacheth thither. Secondly, breadth; for Psalm. 103. that he setteth our sins us far from, as the East is from the West. Thirdly, length; for it extendeth itself not to the clouds only, but to the stars, which (as job saith) are not clean in his sight, yea even to the Angels, in whom he hath found folly, so that but for his mercy they could not abide his trial. Nay God is able to forgive us more, than we are able to sin. And indeed mercy is the gate of the Almighty. By no other quality of his can we be suffered to have entrance or to approach unto him. All other things hath the Lord done in measure, number, and weight, saving his mercy in our redemption, wherein without measure & beyond all number and weight he was merciful: two drops of blood had been sufficient, or one cup of his blood, but the whip pierced his skin, the thorns his Christ suffered in soul. flesh, the nails his bones, the spear his heart, and his very soul was made a sacrifice for sin. 2 When we lose an outward benefit, we must not so think of it as of the loss of God's Grace. favour: but what do blind people regard God's grace? So they have plenty of corn and oil, they respect not the loss of their souls: whereas if all the creatures of the world, The covetous desire of riches. should weep for the loss but of one soul, it were too little. Yet our people, so they may eat of the Lords bread, and enjoy the fat of the earth, care not whether the Lord show a lightsome, or a fearful countenance upon them. Wherefore because we set so little by that which the Lord sets at so high a price, the Lord will take from us that which we esteem so highly, and bring upon us some sudden desolation. 4 We must ever desire the first fruits of the Spirit, but having attained the first beginnings 2. Pet. 3. 18. of God's grace, we must ever wait for the increase of it by degrees. 5 When we have received mortification and sanctification as hansels of God's mercies, then may we hope for heaven: for they that have received grace, shall also receive glory. 6 The graces of God are not in his children as morning mists, but as well builded Simile. towers to continue all assaults. Preseverance. Gifts of the spirit. 7 Diversity of gifts should not make us disagree, or to envy one another, but rather should bind us in love to embrace one another, that so we might be profitable one to another. 8 The Lord hath such respect to his glory that he will give gifts when he might justly punish, therefore we ought not so much to rejoice in the possession of earthly blessings: for the Lord giveth many blessings to stop the mouths of unbelievers, and to call sinners to Rom. 2. 4. repentance: which if they neglect, then assuredly the Lords wrath will be more fierce against them. The wicked have no cause to rejoice, that the Lord smites them not, for he lets them prosper for a while, that their condemnation may be more just when it cometh. Try thyself thus: if thou profitest by God's correction, it is a sign of grace: again, if by his patience thou takest (as a good son) occasion to repent, and dost study to come out God's patience. of thy sin, it is likewise a good argument of God's favour. 9 God is slow to wrath, yet let us ever remember that albeit he suffered Israel long, yet at the last he destroyed them all, that none of the unbelievers entered into the promised land. Wherefore we may not conclude, that because the Lord punisheth not as yet, therefore he will not punish at all: but consider that all such as respect not his mercies in time, shall at the last feel his justice. 10 The thing loved is much desired and sought after, whereby we may take a trial of How we may try our love 1 to God, or rather to the world. our love to God, or of our love to the world. First look, what we love indeed, we spend much time in it, and can be content to afford hours, days, weeks, years, yea and age● too in it. And yet with all the contentions we may, we get not to the worship of God, David's seven times a day, nor his morning, noontide, and evening exercises, hardly we afford the Lord his Sabbath. Secondly, we bestow our thoughts and our affections much 2 and liberally on the thing we love: the Apostles were so troubled with bread, that they could not understand Christ speaking of the leaven of hypocrisy. Thirdly, our love to a 3 thing is showed, when we are skilful and painful in commending the thing loved. The Spouse in the song of Solomon was very perfect in setting forth the parts of her beloved: she knew the time of his going, she was acquainted with his attire: she was ravished with his beauty: she was privy to his coming to her. Men show forth their love to earthly things in their great skill in buying and selling, Amos. 8. in the signs of heaven & colours of the sky Matth. 16. in our statutes & penal laws. Micah. 6. but in the law of God they be scarcely waned. Fourthly, a man shall see his love by his great zeal, whereby he is carried to bring 4 the thing to that he loveth, as Esay 9 7. when the zeal of the Lord is said to bring our redemption to pass. Certainly, every man is eaten up with one zeal or other. The godly seek gain by honest means if they can, but rather than the wicked will lose their gain, away with honesty, away, say they, with Christ, as judas. Fiftly, the great rejoicing which 5 we have, bewrayeth our love, as David doth, Psal. 4▪ 7. after that he had the thing he desired, the countenance of the Lord, he saith, he had more joy of heart, than they of the world had, when their wheat and their wine did abound. But immortality, the blessing of the right hand, is less esteemed among us, than riches, which are the blessings but on the left hand, Prover. 3. Blessed indeed are the people, which are in such a case, but more blessed Psal. 144. are the people, which have the Lord for their God. Sixtly what we fear to forego, that we love 6 to have. Pilat cared not to forego Christ, but he was afraid to lose Caesar's favour. Lastly 7 we love that well, which we are grieved to part with, so did the young man in the Gospel show his love to riches, who having a discipleship, offered himself freely; but when he saw he should forego all he had, he rather forsook Christ than his riches. We must look where we love. The purest thing mingled with an impure and base thing is made most corrupt, as gold mingled with dross, wine mixed with water, what more precious than the soul of man remaining pure? what more base being corrupted with the mixture of the vilest things, than it? The world knoweth no good but riches, which are yet not so purely good, for God himself possesseth neither gold nor silver, and if they were things merely good, he would not want them, because he hath all good, that is, those things, which are always good. 11 Christ is not as a Well locked up or dry spring head, but an open and plentiful Zich. 13. 1. fountain, from whence run streams on every side to the lowest valleys, even the pleasant rivers of grace. CHAP. XXXIII. Of Godswrath, and justice, and mercy. THere are three things which do slake our pains in this life, mitigation, hope, and comfort, but none of these can help in hell. For the first we know the rich The pains of hell are endless, cas●lesse, and hopeless. man could not haue● drop of water. In this life, it may fall out, that a man that whippeth us an whole day long may be weary, but our tormentors in hell are spirits, and therefore never weary. Again if such whippers in this life should never wax weary in whipping us, yet it may be they shall kill us, or at the least leave us nu●● and senseless, but in hell though our bodies continually burn, yet shall they never consume. Thirdly on earth, though neither tormentors wax weary, nor we tormented be consumed, yet the whips and instruments would wear and waste, and should have some ease that way: but hell fire is unquenchable, and the worm of conscience unsatiable; and therefore no hope of mitigation. But what comfort is there in hell? if the sight of the pleasures lost, which they might have had, if the beholding of our enemies advanced into that glory, which we could not deny to them, and wish for ourselves, if the entering into pain and shame even before our adversaries, whom we hate, and in whose sight we would be better esteemed, do increase the pains of the sufferers, than all these show there is little comfort in hell. First the damned shall be within the hearing of this, which they have lost, Come ye blessed of my father; and the godly shall be within the hearing of this to the damned, Go ye cursed into everlasting fire. The wicked indeed shall remember their pleasures, they had on Tere●t. earth, but to the increase of their woe, for it is a double misery to have been happy, and now to have lost it. The old man in the comedy saith, I have a son, nay, alas, I have had a son. The wicked, I say, shall wish then, that they had heard the word of the Lord, and that will be another discomfort. Last of all, they shall be in the hand of the devil their enemy, and he shall torment them even in the sight of the godly, whom they hated as their enemies; the devil played with them in this world, but he will not play with them in his kingdom, and therefore there is no comfort. The last help is hope, and but for that, they say, the heart would burst, and surely for any hope in hell their hearts may burst indeed. Oh, saith a heathen man hoping for release in time, God shall also give an end to these evils. But here is our hope of end, for the inhabitants of this place are immortal, so that though they have but one good thing which is immortality, yet even that is such a thing, as makes their pains the greater: what availeth it to know these things, if the Lord doth not keep us from them. Fear them therefore before hand, and ye shall escape them; neglect them, and ye shall fall into them. No man is so deep in hell as he, that least thought of these things. And if the speech of this be so unpleasant unto you, what think Note. you, will it be to them that shall feel it. Well, though we were not told, and if I should hold my peace, the fire burns still, and if ye neglect to hear of it, by experience ye shall feel it. 2 When we are to speak of the displeasure of the Lord, we are so become humble suitors Of the wrath of God. to God, that he would reveal more to the hearts of men by his spirit, than the mouth of man is able to deliver. For the terms of wrath and fire are not able to utter the depth of the judgements of God, though for our capacity he can use no words more vehement to us. For as in expressing the power of God, the highest name we can reach unto, is to call him King; so to express his anger he often challengeth to himself the title of wrath, whereby he showeth to us nothing else, but that he is purposed to plai● the part of an angry one, as if indeed he were angry: and though it be true, that we find no such affections fall into the Lord, yet because we cannot otherwise imagine how he should be revenged on the ungodly, he is content to instruct us herein by the name of an angry God. And indeed it is the purpose of the Lord in such places to show his justice to men, but because to say the Lord is just, moveth too little, he sometimes saith he is angry, to move us more effectually: out of this attribute of the Lord we may make our profit. First nothing in the world, no kind of word setteth out the vile nature of sin more than this doth, to say our sins make the Lord angry. It carrieth some force to say, that sin is the work of the flesh, to call it the work of darkness the work of the devil, and all these are effectual: but none of them is able to come into the balance of comparison with this one, that it moveth the Lord to wrath, because though it be not possible, that God should be angry, yet if it were possible, If any thing cause the lord to be angry, it is sin. that any thing should do it, it is sin. Secondly, I would have no man henceforth persuade himself, that God will be a proctor of his sin, or that he will give him pillows to ease, bolsters to hold out, or curtains to cover his sin, for sins move the Lord to wrath. He could not leave sin unpunished in David his chosen, nay he would not spare his whole Church the people of Israel from punishment, and therefore he will not bear with one particular member. Leave men and come to Christ, who though he had committed no sin, yet because he took upon him our sin, how was he punished: though he lived in all obedience, first in heaven, & then in earth, yet when he came to death, how bitter was that cup of wrath to him? If God then did not bear with sin in his Son being but imputed unto him, he will not be a bearer of us in sin, having to the full committed it, but we may well make our accounts, come sin, come wrath. Thirdly, if the Lord be angry with our inventions, which do not hurt him (for though kings did encamp themselves against him, he would laugh them to scorn) then had we need to be angry with our sins, because they will else throw us down into hell. If this word Wrath now will not move us, surely it would not move us to see the mountain of smoke, as that of Sinai. 3 Grievous is the pain and untolerable is the the grief of hell fire, to be burned is the Why the anger of God is oft set down by fire. most grievous and painful death that can be, it is terrible to every part of the body for a man to feel his blood and his fat to drop away from him. If we were threatened to hold our hand over a fire of wood, it would make us do any thing, yea things unlawful to avoid it without God's especial grace assisting us: but alas this is nothing to hell fire, and yet we will not avoid sin, which will kindle a fire unquenchable, and our bodies shall never be consumed. Nabuchadnezzar had twenty seven provinces, Daniel 3. and yet but three men amongst all them refused to fall down to worship the golden image for fear of fire. But we need not go to Nabuchadnezzars' time, we may look back but into Queen Mary's time and see many that for fear of fire did undergo things unlawful against their own conscience to their despair. And yet this was but a material fire, but of the Lords fire we must conceive otherwise. In Esay he saith, he will have it made with pitch to make it noisome to our members, and he will have a river of brimstone to feed it, that it shall not be drawn dry. If this be the reward of our neglect, why do we heap to ourselves, an heap of chaff; If fire come, why will we be as stubble▪ If this argument, this fiery argument will not cause us to fear, nothing will cause us. If (as it is said) in the school nothing moveth more than that, which hath both reason and sense, then surely fire may Of three things which may keep us from sin. 1 Shame. 2. Grief. 3. Fear. move us, which both reason and sense do cause us so to fear. More plainly, there are but three things in the world, which will bring a man from wickedness, shame, grief, and fear: Shame prevaileth a little now adays, because there be so many wicked, that will cover another's shame: & grief is put to silence, for if that come, we say it is an humour, and whether it be so or no, they will drive it away, if they can, with merry company. But when it comes to fear, no mirth will serve the purpose, as we see in malefactors condemned to death, no mirth will make them merry. Nay the most sluggish beast the Ass, and though ye beat him, until he die, ye shall not get him to go into the fire for fear, and yet we more unsensible than any beast, will not be moved a whit. And this fire of the Lord is sudden, Simile. and continual in that day, when no Tertullus can stand us in stead to plead for us, no bribe will be able to speak for us, for that will be a terrible day for all bribers. But suppose he would take a bribe, what bribe wilt thou give him for the sin of thy soul? The whole world is not enough, but though it were, the whole world shall be destroyed, how then canst thou give it? 4 If we will be truly provoked to mercy, first let us look to the Lord himself, whatsoever Why mercy is to be loved. he can do, there is mercy with him. All his ways, saith the Prophet, are mercy: he hath stepped no where, in heaven, in earth, or in the seas, but the Lord hath left some print of his mercy behind him, if we could follow him in those paths he went in. Secondly, the earth doth not only receive this print of God's mercy, but repaies mercy to us again: and surely, if the creatures should not be merciful to us, men were in an evil case. Now because Mercy is either in giving or forgiving. all mercy consisteth either in giving or forgiving; and there is no mercy but it is in one of these two, therefore in respect of both these we shall see how the Lord esteems it. First, for the mercy of forgiveness, Matth. 6. our Saviour Christ his advise is, that if we please God in this kind of mercy, even in the immediate worship of his name, he is content to break off all his right to himself, that we might pay this debt of mercy to our brethren, which is more acceptable to the Lord, than any kind of sacrifice whatsoever. And surely all our sacrifices tend to this one sacrifice of mercy, & therefore mercy is better than all other sacrifices. So that this pension is so grateful to the Lord, that performance of this shall stay all other. On the other side, when this is not done we see, Matth. 18. the bringing of ourselves in debt with the Lord, even to the sum of a thousand talents doth not so much grieve him, as the retaining of this pension from the Lord, where for the servants debt no manner of evil words are given, but all is forgiven, but after when this servant denies the pension of mercy, than the Lord takes the matter hotly, and the other debt did not so much grieve him as this. But to examine these things in the balance of our own reason: Pension of mercy to be showed and paid to our brethren. if two men are to pass by a place, where lies no small danger by reason of the hot pursuit of their enemies, and one of them going over by a bridge escapeth, and when this other is to escape by the same means, he draws up the bridge after him, as not content the other should be delivered with him; we would condemn this fact. The same is our case: we escape sin the common enemy of our souls, only by the bridge of mercy: and now Simile. we are escaped safely, our brother is to come over the same bridge, and we pull it up, this Note. is a singular inhumanity, and a high point of profound malignity, though the Lord indeed will make him a new bridge of mercy, howsoever we show our malicious mind. Now to come to ourselves: whether is it not usual with us to sacrifice with Cain, and yet to knock Abel on the head; and whether we say not Lord forgive, but we forgive not: we forget, but we forgive not; we forgive, but we forget not: as it pleaseth us thus to Giving. distinguish? and let these things speak whether we have mercy or no. And for giving, which is the other part, that it be certain, that God shows his will herein, that he would Mercy to the poor. have our bowels opened to the poor, because he might have made all rich, as well as one rich, but that he left some poor to try us. He had enough in store, & could have made the poorest equal with the richest, but that he had met with us, that we need not to complain, and say (as some might haply have done) we want some, to whom we might show our thankfulness. The whole earth is the Lords, and what can we give him, our well-doing extendeth not to him, he needs it not, we can do him no good, but for his sake oh that we Psalm. 16. might do good to men. For this cause I say, the Lord hath given the poor a bill of his hand for the receiving of his right, which is due to himself, in these words: Whatsoever men do to one of these little ones, they do it to me. Neither hath the Lord only showed his liking of this kind of mercy, he hath given us reasons why we should so do, as Luk▪ 6 Give and it shall be given to you again: these are brethren, and therefore inseparable; if we give, it shall be given us again. If then we will drive away famine from the land, we must give, so that with this sacrifice the benefit of the whole country is purchased. But beside this, Matth. 19 it is said, Give to the poor and ye shall have treasure in heaven. So that we shall not only have mercy, if we show mercy, but the Lord himself will show himself exceedingly thankful to us for the same. And yet we see our diffidence herein: And as the seed is not the grounds that receives it, but his that sows it; so that, which is bestowed in mercy, is not so much his, upon whom the gift is bestowed, but his that bestoweth it. So here is another reason, we must give because we have received it, the Lord requires nothing but his own, he requires nothing to be given, but that we have received of him, & therefore we see of them that received talents, the Lord requires nothing to be repaid but his own. There is & hath been these many days a complaint against the pastors of the land, because they feed as though they fed not, and for this there is great hatred against them sprung up from the people, which though it be a just conceived wrath, yet I think we measure them not by the right measure, A talon of riches. that is by another measure than we measure ourselves by; for we have a talon of riches, as they have a talon of knowledge, wherein we are as slack to perform mercy to the A talon of knowledge. poor, as they to the ignorant; so that in condemning them, we condemn ourselves. For as it is sure, that the harvest is great in spiritual things, & there are but few labourers, so in That which goes for currant & good payment in this world is not currant in another. respect of temporal things there is as great an harvest, & the labourers are as few, because as the ignorant people are the harvest of the learned Ministers, so the poorer sort is the harvest of the rich men. Another reason is this, because we cannot retain, it is therefore a good policy to give, and to make us friends of the wicked Mammon. We cannot carry any thing with us from hence, have we never so much: here it is gotten, and here it is gone: and though we could carry our gold with us, yet when we come in another world, that which is currant here will stand us in no stead, for it will not go for currant there. Well, admit, these things could do us good, yet we cannot carry them safely with us, for there are many robbers will meet us in the way, & therefore we must follow the manner of them, that go by pirates, they carry not all they have with them, but they commit all to others of their friends by writings and bills, which we see to be used of our exchangers: So than we must carry with us only our bills, which will stand the spoilers in little steed, though they light upon them. And surely the Lord hath made the rich his factors and exchangers here on earth, and seeing the Lord hath given us a bill of his hand for that we commit to the poor, we may safely make our claim to all, for this bill will go with us, and shall be read even at the judgement seat, when Christ himself shall say, Look what ye have done to one of these, ye have done it to me. So that it is good to show mercy, because otherwise we cannot long keep that we have: & surely if that which is spoken of mercy in the world should be cut off, a great part of the Scriptures should be done away. But among many reasons this may move us to mercy, that in the time of judgement the Lord will be content to leave off all other actions of knowledge, and truth, etc. and come to this one of mercy. And albeit the Lord may challenge the other too, yet because the special clause of judgement shall be concerning mercy, we must specially look to this. To apply this to ourselves I need not, I cannot accuse men, all men's mouths will condemn themselves, the Preachers of the word need not to bend their brains to find out an accusation for this point, because all men can do it; & what is more usual than this, men's devotions grow cold. And indeed there is greathardnes of heart, there is much complaining, but little redressing, and therefore, seeing the land doth accuse itself, I accuse it not. 5 This is the difference between the punishments here & those in another life? here no Of the punish meant of the wicked. vehement punishment is permanent, there the punishment is everlasting & yet most vehement. Alas that there are no more fit terms to express it. But small persuasion will serve, and a twine thread will draw him that belongs to God: but if he be a child of reprobation, a cable rope will not serve; and though he should see the smoke and the mountain of fire, yet will he turn and souse himself in the mire of sin like a sow. Take a man in a fit of a burning ague, and ye shall hear him utter such words, and so protest of his pain, as if it Simile. were unsufferable, but this is another manner of age, and shall vex us more than all the burning agues in the world, and yet it shall continue. Paul allegeth a very plain reason why there is so little mercy among men. Every man seeks his own, and we seek not the things one of another▪ We forget we are members one of another, and therefore the Lord needs nothing but our own mouths to condemn us. For seeing we call God Father, I would gladly know, by what title we call him Father. There is no reason but that Christ is our brother, and he hath made us the sons of God: for there is no fatherhood in God but by brotherhood in Christ. But how is Christ thy brother more than to another, seeing he hath done as much for another as he hath done for thee? Well, if another hath as good a title to Christ as thou, than he is thy brother too, and if he be thy brother, I say to thee, as Malachi said of the fatherhood, If God be thy father, where is his fear; so if he be thy brother, where is thy brotherly love? But Christ hath yet another reason, we are not only brethren, because God is our father, and Christ our brother, but for that we are as nearly knit in conjunction, as the limbs and members of the body. So that the cause, why we show no mercy is, because we cannot persuade ourselves to be members. Of the primitive Church and the faithful congregations gathered by the Apostles it is said, there was but one heart, one will among them, and therefore no doubt but one body; for there can be but one heart in one body, and it were monstrous in one body to have two hearts, The law of members is, that look what one member receiveth, is receives not for itself alone, but for all the rest too. The eye it sees not to defend and help itself alone, but it sees for the hand, for the foot, and for the other parts of the body. And so by the law of members, if we have any thing, we must bestow it on the whole body, and as well on the foot as on the head. Even so doth one member receive the benefit of another, that as the eye seeth, so all seeth, as the hand writeth, so all write; and we know the least benefit or hurt which is in any member is ascribed to the whole body, as if but the finger ache, we say we have an ache; if the nail be hurt, we say we are hurt; if the foot be whole, we say we are healed. Then if this affection be not in us mercifully to impart one to another, as one member is serviceable to another, mercy is not in us. If we be grieved for any, it is but a complaint of the mouth: we can give him a Lord help him; but Christ did not only see one so, but he wept over him, he wept not only, but touched the very leprous, yea and he healed them. Well, if there be no mercy in us, with what face can we come to the Lord, and say, give us a kingdom, let thy kingdom come, if we deny to our brethren the gift of so much as of a piece of bread: and how can we look up to heaven with any hope to come thither, if we have laid up no store there before hand? God scummeth away the dross of his Saints by Crosses, yet breaketh not his holy covenant with them, but performeth it, through many tribulations which they deserve and pull upon themselves. When the Lord threateneth, we are often driven into a secret murmuring and impatiency of spirit, but we must know that his minae be as medicinae, the means of the Lord are medicines. And we are too nice Christians if we cannot abide to be threatened, seeing God his judgements are often greater mercies, than even the continual & ordinary mercies themselves. Nay because the Lord would not destroy us, he threateneth us, he hath not delight in the death of a sinner, & therefore he threateneth death unto us, because he would not have death come upon us. For as the mercies of God are judgements to some that abuse his mercies, so the judgements of God are mercies to others, because they cause them to observe his will, and to enter into a new league with him. And this is that the Apostle saith, all things turn to the best to them that love God; all things, the very melancholy of the devils, even hell fire: for the bitterness of threatenings are forewarnings to the godly, that they should not be destroyed with the world in the end. CHAP. XXXIIII. Teaching us why we are specially to keep watch and ward over our hearts. SO corrupt is the heart, as being the fountain of all sinful actions, Albeit this meditation concerning the keeping of the heart, be past in the fourth part, Tit. Of meditations on Pro. 4. v. 23. yet for that here we have some amplification, and some difference in his manner of handling this argument, I thought it less offence to give thee both (good Reader) than to deprive thee of either of t'him. that although we should never have patterns of impiety, yet our own heart would school us sufficiently to the way of destruction. reproved then be their Doctrine, who think that a man is not naturally inclined to evil, or that nature is not wholly inclined to sin, but that by example and allurement man is corrupted and infected by others. The occasion of evil may be outward, but the cause of it is inward, not of others but in ourselves. And good reasons there be therefore, that we should still have an eye to our hearts. First, our hearts doth carry with it most commonly all our senses, so that nature taught men of the world, that the eye seeth not but the heart, it is not the hand that toucheth, but a certain force proceeding from the heart, and exercised by the hand; and seeing nor sense left in the body. From hence it cometh, that great sounds and strange noises are nothing heard of, our ears attending upon our hearts, and our hearts being thoroughly occupied about some other object. From hence it is that goodly shows, able to ravish the sight with delight, are not so much as seen of us, our eyes being wholly restrained about other things whereabout the heart is occupied: yea from hence it is, that we stumble sometime on the plain ground, and our feet do fail us in most fair places: our feet attending on our hearts, and our hearts being carried vehemently unto some other matter. Although then we ought to keep with great care our eyes, our ears, & our hands, with all other parts of the body, yet it standeth us in hand to keep diligent watch & ward over our hearts, by which all the other parts are moderated and ruled. Another reason why we should have special regard to our hearts, is because they make or mar all our actions. If the heart be pure, all our affections are pure, though Christ; through some defects be mixed therewith: if our hearts be not sound but corrupt, than the things in their own nature good, by us are made impure & corrupt. It is without all controversy, that it is our corrupt nature which corrupteth us, either to be slack in well-doing, or to leave a good thing altogether undone, to be so prone to evil-doing, or to rest too securely in it being done. And albeit, many occasions may be pretended to stay us from good, which may seem to carry some show of good, yet they are deceiving corruptions, and full of rottenness at the core, as experience proveth. Some are kept back from catechising of their family, because they would not be made the by-talke of the people, they would not men Fabula vulgi. should talk of them, and tear me them a precise company. Some go aloof and walk along from pure zeal in good works, that they might retain their liberty in buying and selling, and so better take order for domestical expenses, which they think would fall to the ground, if God should be purely worshipped. And indeed every thing creepeth under colour of a good thing, and they will turn out nothing naked, but with one ragged reason or other, although their pretences be of an ill die, or their reasons not able to keep them from any injury of the weather whatsoever. They are carried away with the deceiveableness of sin, their corruption deceiveth them, they are beguiled with the devils Causam pro non causa. sophistry in putting that for a cause which is no cause at al. But this hypocrisy of hart may appear not only in not doing of good, which we should do, but also in doing of good otherwise than we ought to do. To leave sin in it own nature is a commendable thing, but if we do it for fear of punishment, or for shame of the world, rather than for conscience of sin, it is not at all praise worthy. The adulterer may restrain his loathsome and sinful action, not for that he feareth to defile himself with sin in the sight of God, but because he would not be known to have sinned in the sight of the world: the thief may surcease from actual theft for fear of the law, and to avoid the gallows: but neither of these have repent of their sin, though after a sort they have left their sin. This is manifest, in that they leave not every sin, as true repentance doth, without all exception or dispensation, but only those bloody faced sins, which civil discipline censureth with shame and sufferings, as murder, treason, adultery and theft, making no bones to commit sins as grievous before God, though not so punishable before men, as are swearing, profaning of the Sabbath, lying, drunkenness, & such like, which sins if they were worthy of imprisonment by law, either men must change their accustomed course, or all the prisons in the realm would not be able to receive the offendants. Such men learn the common statutes and penal laws of the land; the laws of the Lord, the statutes of the highest they will learn hereafter. If they had a conscience of sin, than it should be in universal, not in particular, because one sin is as grievous to the Lord as another, and no sin must have a placard before his presence. Other will leave sin, because they have been in service so long, and spent their body so much in sin, that now (not that their action is Conscience of sin. lamed, but because their ability is gone) they for fear of some sickness will leave it, but if they might run through a new body they would run through their old course again. Others have consumed all to feed and clothe sin, and therefore now because their purse constraineth them, not because the law commandeth them, or the curse feareth them, they count it for husbandry to stay a while. Others being somewhat politic, thinking it good to get some profit, that may give longer life to pleasure hereafter, for a while bridle in their wantonness, whiles they have gotten some sure hold of their inheritance, and after, so soon as they have brought with sorrow their father's old age to the grave, recompense the devil with their hot pursuit of sin, much more than they lost in their former sparing of sin. Others when either for deadness of nature, or want of ability, or fear of man they dare not, or cannot commit sin in their own persons, yet they draw over as much pleasure as men in their case may do, by commending and chronicling of their own sins past, or by laughing in their sleeves at the artificial sinning of some other present. They can laugh at sin heartily, whereby they show they cannot mourn for sin heartily: they make a mock of it, & therefore bewray they have little conscience of it, and Note. therefore they die in their sins, howsoever they have left their sins To deal carefully To laugh at sin what it argueth. in God's worship, and faithfully with man, are things both commanded and commended; and yet to do them without zeal of God's glory, and with a care or our vain glory, rather to win credit to ourselves, than to gain credit to the Gospel, is neither commended nor commanded. And yet how many beguile their own souls hreein, it may appear by so many frequenters of the word, and so few fruitful hearers of the word: if they profit not, it grieves them not; if they remember it not, they ●est at it; if they cannot Carnal Protestants. speak of it, they scoff at it, and yet they think they be great protestants. Many goodly and godly things we may seem to do before men, and be thought to be petty Angels come out of the clouds, and yet being empoisoned at the hart with vain glory, the Lord hath no delight in us, our own hearts even in these glorious works do accuse us, our consciences do control us, and without repentance, God that is greater than our conscience, will in the end condemn us▪ chose, be our action never so beggarly for want of ability, never so deformed for want of beauty in the eyes of man; yet if it cometh from a sincere heart, sound and sincere in the eyes of the Lord, it is acceptable, and through Christ accounted righteousness unto us. If then for sins sake we leave sin, and leaving Note. sin repent of sin, & repenting of sin leave sin, though the lees of it remain in Of good affections and desires. us; if for righteousness sake we labour for righteousness, ●hough an essential righteousness be not inherent in us, though we do not all good we love, but in love desire to do it; though we leave not all sin we hate, but in hatred of it labour to resist it; the good we do is accepted, the good we desire to do is imputed; the evil we leave is discharged, the evil we desire to leave shall not be imputed. True it is indeed no man can say, my hart is upright, I am pure, if he measure himself by the rule of the law, which thing whosoever seeth not by his manifold corruptions, as yet he seeth nothing as he should see: yet the children Rom. 7. of God may say, their hearts are right within them, when by faith in Christ, and a pure purpose to approve themselves unto God, their hearts are purified, so as they labour for the death of sin, though the whole body of sin be not slain in them, and labour for true righteousness, though the man of righteousness be not fully fashioned in them This doctrine than hath two especial uses, the one to humble us, the other to comfort us. Good cause we have to be humbled by it, seeing it teacheth us, that the cause of sin is still in ourselves, and cannot be charged upon any other, as the cause thereof. For if our corruption Look most of all temptations and griefs on thy Corruption natural. were not, neither Satan by fear and tyranny, neither the world by preferment and glory, neither the fleshly delights by subtlety, neither our enemies by their fears and tyranny, could ever prevail against us▪ Christ jesus was thrice & vehemently assaulted, yet because the Princes of this world could find nothing in him, and all his temptations were as a little arrow shot at a brazen wall, no corruption being in his heart, no guile being found in his lips, they nothing prevailed against him. Adam's heart was corrupted before Adam's Temptations. hand had sinned. Satan doth offer, we do yield unto our temptations, he is the occasion, but we are the cause of our own woe. The fond sophistry and lying logic of thieves is here to be withstood, who think they wash their hands from all sin by crying, woe worth such a man, that ever I knew him; for had not he constrained me and alured me to sin, I might have been far from this. Again, great comfort is in this doctrine, by giving us this assurance from the Lord, that how weakly soever we walk with God, so it Simile. be sincerely, it is his good pleasure to account of us for good. First the devil (if we have our hearts upright with God) that we will be adversaries to our own corruption, that we may be fovourers of God's glory, he shall be but as a Chirurgeon, which lanceth our impostumation to preserve life, howsoever he purposed to have gored us to the hart & to have deprived us of life. Let us see this in joseph and David both men of one mould, renewed by one spirit, alured to one sin. joseph a young man unmarried, for his person beautiful, for his authority a governor of his masters family, for his fitness to commit sin, provoked by his own mistress; yet grace restraining his corruption, he withstands her to the face, he resisteth the occasion, he feareth, but subdueth his own corruption, and so by God's goodness obtained a gracious issue out of his temptation. David a man now stricken in years, not so dangerously assaulted with the occasion of sin in respect of the distance of the place, suffering the occasion offered to his eye, to join in league with that corruption which was in his heart, was suddenly snared, slavishly yielded, and was foully conquered. David's adultery. The woman was object to his eyes, his eye openeth the way to his hart, his hart corrupted his hand, and so that sin grew to age, & was perfectly accomplished. In what measure Note. we are regenerate, in what measure we withstand our corruption, in that measure we are Temptations. sure to prevail against our strongest temptation. And look how we fail in these, so we lie open to yield to our temptations whatsoever. Now to come to a more narrow trial of ourselves: we must search out and espy our corrupt nature, either by our afflictions, or by our affections. Such is a man as he is in temptation. If trouble do not overturn him, How we may try ourselves by our afflictions and affections. if fear cause him not to fall, if temptation cause him not to deny the truth; then his heart is upright, then hath he cause of comfort: but if for fear he faint, if for troubles he turn away, if in his temptation he forget his trial, and betray the truth, his heart is not upright with God, he is in the gall of bitterness, he gives occasion of grief to others, and matters of humbling to his own conscience. There is a certain disease common to all men, to suffer their eyes to wander, and not to lay the rain upon their thoughts, but letting them range We must watch over every motion of the heart, and occasion of the eye. without check or controlment to all sin, and lightness of mind. Thoughts breed in us, or stir in us a tickling delight & desire to sin. This Ecclesiast. 11. Solomon goeth about to stop, but because it cannot be brought to pass in the children of perdition, therefore in that place he doth clear himself of their blood, by bidding them walk on in the thoughts of their hearts. Of this a father speaking thus, I did walk in the Cloister of mine heart: He maketh the walk of his heart much like the walk in a cloister, that is in a secret place, Est quaedam cog●tare voluptas. where no body seeth or heareth him, but only he of whom Augustine speaketh. He that seeth thee, when the candle is light, and when the light is out in like manner, him fear. There is Spatiaba● in clausti● cordis m●●. also a walking of the eye, which is compared to that of David in the top of his turret, and to a gallery or place of prospect to see far and near into the world. A disease incident to this age who cast their eyes into all corners of the earth, suffering them to seize upon any qui cum lucerna splende● videt te: cum lucerna extincta e●● videt ●e, ipsum time. object whatsoever, whereby they find matter to work upon▪ Briefly we are not to yield to our affections, or if we have yielded we are not to kindle them, we must not gather sticks (as jeremy speaketh) to keep in the fire. The reason is this, weeds will grow fast enough, and the suggestions of Satan entertained and accepted being offered, are sufficient to condemn us. Immistae cog●ationes. CHAP. XXXV. Where is taught how we must narrowly watch over our heart, and over our affections for many causes. Two heads of many sins. THe walking in the ways of our own hart and of the lust of our eyes are the two heads of all wickedness, our inward motions, and our outward Bernard, quid est cortuum, nisi voluntas tua? occasions must both breed in us a careful conscience and wariness. In the proverbs, Prophets, & Apostles we are bidden to restrain our heart and to make a covenant with our eyes and the outward senses. Ni●●l itaque punit Deus nisi voluntatem, t●lle have & ●nternum non erit. These things are confessed daily, and amended slowly, whereof followeth that transgression of the law and that universal sickness, that we daily confess, there is no health in us, which all cometh from the ways of our own hearts. This word walking hath relation unto an allegory. For imagine we have here no natural city, Heb. 11. as we have not indeed, our country being Paradise, from which Two ways. The first way of God's Commandments. The second, way of our own hearts. Adam fell by transgression, and we being here as banished, as Augustine calleth us, have received a new title in Christ, who was content to set over his own right by purchase unto us. Whereupon it is presupposed, that we have the natural affection, which every man hath to his own country, through a wilderness, wherein are many ways brought shortly to these two: of the one David speaketh Psal. 119. I will run the way of thy commandments; and this is the right way, we may well run in it. The second way is the way of our own hearts; and this is the evil way, whether it be by the right hand in sinning outwardly and in sight, or in sinning secretly, on the left hand. If we mean to come to Paradise, Three things to be considered concerning our way we must leave this way and walk the other way, for this will lead us to judgement. Eccle. 11. 9 In this way are three things to be considered, alluding to the peregrination of the Israelites through the wilderness. The first is the little light shining in a dark place, 1 which answereth to the word, in steed of which we have a false light, the desire of our own heart. The second thing is a guide, which is Christ, and the Saints, that are gone 2 before us, upon whom we must look, as the author to the Hebrues willeth us; to which answer our false guides, when we say, we will follow the steps of our forefathers. The third Heb. 6. 12. 12. 1. thing is the company in the way, which are the great store of seducers to lead us out of the way, the Devil cheering them forward. It is a sign therefore, we are in the wrong way, To follow the multitude. if we do nothing, but that we see the greatest part of the world doth. How il soever the way be, and wheresoever it lieth, every man's way is right in his own eyes, Proverb. 21. and we will defend whatsoever we do. There is a searcher of the heart, who saith, Esay. 55. your Note. ways are not as my ways, and because there be wrong ways. jerem 18. Let every man turn To follow our own lusts. from his own ways, these evil thoughts, 1. Pet. 2. 11. are said to be the devils Soldiers, and to war against the soul: they follow their captain, and we follow them, and then you may easily know, whither we go, jerem. 17. There is a wickedness said to be in the heart of man, and that not easy to be espied, but it is a subtle wickedness, and the subtlety thereof is unsearchable. This is every man before he be regenerate. Isaiah saith, The hart of man to God is, as the clay to the Potter. Indeed saith he, it is clay to God, but wax to the Devil, Lutum Deo, sed cera Daemoni. that is to say, it must have much tempering, and great ado to bring it to God; but in Satan's shop, very pliable to any work he shall put it to. Although we never saw any evil example, nor were tempted at all outwardly, yet our own hearts would teach us wickedness. It is mine own heart, that is the cause of sin in me, and it is folly to say, woe to that man, but for him I had never fallen thus, and therefore if the issue of mine own corruption be stayed and staunched in me, it is God that restraineth mine own heart, or else I should run into all wickedness, whatsoever the gallows punish. This must bring a man out of love with himself. By this we see how wicked speeches those be, let him do what he will, and I will do what I list, but there is no mention of Gods will. Basill, when he had persuaded himself, that if he could be in the wilderness, he should be happy, and serve God more devoutly, being out of the company of men; when he came thither, he said, I have forsaken all things, but I retain mine old heart still. If this evil were not, all evil temptations could not prevail against him. For Adam was not overtaken with the temptation, until he was corrupted in his heart. Therefore it is said. jerem. 4. wash thine heart. This filthiness of the heart was so great, Gen 6. that it was feign to be washed away with that great deluge, and now water will not serve, it must have fire to purge it, Proverbs. 4. watch and ward over thine heart, keep it with a great many 2. Pet. 3. 14. 15. 16. of locks. Our heart is a wandering thing, it is like the mill, that is ever grinding, still setting us a work with more commandments, than ever God gave us. If we follow God's Simile. way, there is some end, but if we follow our own way there is an endless maze jerem. 4. the heart must be circumcised. It is a little member, it will not serve a kite for a meal, and Note. yet all the world will not serve it, there is so much superfluous matter in it, it had need be circumcifed, Cast down thine heart, saith Esay. It must be plucked down, and kept in some work. A good way, the way of the heart is not, but how it lieth, it is to be considered. The first entrance is the thought, either by occasion or by his own motion. The Scripture divideth them into two sorts, injected and ascending, both nought. Injected be Immissae & ascendentes. those, which the devil casteth in, as he did into the heart of judas: ascending be such, as rise out of the heart, which do breath out. Of these our Saviour Christ speaketh to his Two kinds of thoughts. john. 13. Disciples, why do thoughts arise in your hearts? The second thing that makes thee walk easy, is when we are well affected to it, and will entertain it, and stay to talk with it. Then there is a lingering delay to stay in it, and a man's conscience telleth him, it is evil, and he leaveth it, and cometh strait to it again. Further when a man conceiveth a pleasure in these imaginations, so that the very sent of them delighteth him; for they carry Simile. the smell of them in themselves; and even as the ravens will not go far from the The ravens will not go far from a dead carcase. dead carcase, though a man be with it, they will be sure to be within sent of it. After comes a desire of taking fruit of it, by wishing, I would I might, as also a consent of the will, and that is with God a full action, as Christ saith to judas, what thou dost do quickly when as yet as he did act nothing outwardly. Next followeth the endeavour and devising But delight still to be in the sent of it, even so do we with sin. by all means possible to bring it to pass, as jezabel did to bring Naboth to his death: Then ensueth the act itself, that is the sin of the hands or of the feet, & then perhaps we do it twice & often. Then cometh a benumbed conscience, he forgets to be sorrowful for it, it pricks him not. Lastly followeth, I will stand to it, than men will call light darkness, and darkness light. We may add boasting in sin, say what you can, they will not do 6 it, they will do it to spite you. This is the chair of the wicked at their journeys end, and 7 because they should not be without a cushion, if you will have any thing else, the next is Scala Inferni. damnation. Peter saith, Their damnation is nigh. This is the measure of the age of Satan; this is the ladder, or these be the steps to hell: yet God doth not mark every declining of man, but as the Apostle saith he overlooketh them, & they are but in the regenerate to humble them, and to make them confess the grace of God. Touching these thoughts, let these be two rules, what we shame to speak, let us be ashamed to think, he that seeth our thoughts knoweth what we are. I remember in the new History of Scotland, there is mention made of a controversy between Scotland and Ireland, for a certain Isle between them both. After much ado they put it to the determination of a wise Frenchman, Simile. whose judgement was, that they should put a snake in it, and if it lived, the ground should A controversy concerning an Island between Scotland and Ireland. belong to Scotland. I speak it in this respect, that if these poisoned & venomous thoughts do live in our hearts, it is a sign, our heart belongeth to that country, which they appertain to. If they die presently in our hearts, it is well. It behoveth us to have a present striving against them, and if they yet remain, an indignation, a fear and a crying to God to tell him, that we are troubled with them. Here we must outreach, and unteach a foolish speech, that is common amongst us. Thought is free: No, thy cogitations by just title be the servants of the Lord. Bernard saith, justly doth he challenge my hart, which gave his own heart to be pierced for me. Therefore we must use them wisely, we must walk no longer after our own hearts, but we must strive, and that before reason be corrupted, for than it is hard to restrain. There must be a washing of the heart. This is the burden of the Lord, as the Israelites were wont to say, when they went to jeremiahs' Sermon, this fellow will have our thoughts. Faith must lay violence on reason, for what is faith but a contrariety to reason? Faith contrary to reason. and what is hope, but a conararietie to experience? But we must have reason to determine as well as the word. Many will not be Christ his Disciples, because they must follow Christ, they will be master with him. But David saith, lead me O Lord. Me thinketh, when Hope contrary to experience. I read his speech he standeth as if he were blind, and holdeth out his hand, and crieth, lead me, Oh Lord. 2 This is the beginning of a conversion, to forsake ourselves to follow the Lord. Paul, Many will say, If I can fetch it within the compass of my brain, I will believe it. when he was unhorsed, said, Lord what shall I do? The jailer when he was moved, and saw the prison door open, said: what shall I do? what shall I do to be saved? The jews being pricked in heart at the preaching of Peter, Act. 2. said, Men and brethren what shall we do? At john's baptism every one came and asked, What shall we do? Where we see reason under faith, and experience under hope. Many can commend this or that point in a sermon, and say, it was well handled, because it agreeth with their corrupt affection. God must command what we will, and then we will obey him. But this is the trial, to obey against our This man may cast the Bible in the fire for any profit he reaps by it. own inclination; else God shall obey us, we shall not obey him. Some will set down their conclusion, as Benadab, did, 2. King. 20. 18. jerem. 42. 6. The vile hypocrites said they would do whatsoever God commanded them, whether it were good or evil: but in the next Chapter, when he had bid them, they say: This never came from God. Others there be, which will not take counsel with Micah, but with such as please them. For there be many Preachers which loose and cast down, as fast as others build: Of whom if a man should ask counsel, whether he should go to the devil or no, they would say, Go and prosper. But these I dare say, are condemned of their own conscience. 3 There are many circumcised to Princes, not to the Lord: they are the circumcision Of the circumcision of the heart. of the King and of the Queen: they leave many gross sins punishable by imprisonment, but for others as great but not penal, they pass over. And there be many, who having been sinners, can recount and talk of sin with a delight, who show that their hearts never bled for them, and that there is yet a foreskin remaining. There be some also which will come to the Church, and sit before the Preacher, like to the people spoken of in Ezech. who are desirous to know the will of the Lord, and yet if they were examined at the years end, they have profited nothing, here is a foreskin remaining. Last of all, when God maketh men profit, and they grow into some practice of the means, and they can talk as godlily, as if they were perfect: and after all this they become secure, their prepuce or foreskin groweth again, and this is most dangerous. 4 Moses in Exod. confesseth of himself, that he is a man of uncircumcised lips; so it seemeth there is an uncircumcision of the foreskin of the lips. And Act. 7. Steven calleth How we must circumcise the foreskin of our hearts. them men of uncircumcised ears: there is then also an uncircumcision of the ears. jerem 4 they are commanded to circumcise the foreskin of their hearts: so there is an uncircumcision of the heart. By the foreskin it is the manner of the Scripture to understand whatsoever groweth within us, which is an impediment to us in doing good. A learned writer saith, there is a foreskin in our ears, which the devil shutteth when we should hear any good thing, and openeth when any evil speech is offered, that we may be corrupted thereby: so in our lips he draweth together the foreskin, when we should speak any good, and openeth it when we speak any evil. Such a foreskin is there in our hearts, which be useth at his own pleasure. In our confession we say, that therefore we do the things we ●ought not to do, and do not the things we ought to do, because we follow the devices and desires of our own hearts. And there is an universal leprosy, whioh hath so overgrown us, that there is no one sound part in us. It is a hard matter to a worldly, or fleshly minded man to be persuaded of this? for every man thinketh well of his own ways, but the Lord ponde●eth the heart, Prou. 14. And Esay saith, chap. 55. Our ways are not the Lords ways, and therefore they shall never bring us to the Lord. And jerem. 10. the Prophet makes a proclamation on the Lord's behalf, If any man will be saved, let him leave his own ways, etc. If we will see this more plainly, let us see Genes. 6. how the Lord looked on the hart of man, & he saw it was set on evil, and that even that thought that was farthest off was set on evil, and not only set on evil, but wholly evil, and evil all the day long, and all the night long too if ye will. Micah. 2. and jerem. 17. nothing is so evil as the Vers. 9 heart: for the heart of man is evil above all things. Therefore needful it is that this foreskin be taken away: not the heart itself as God created it, but the foreskin of the heart, which is a fruit of the first rebellion. For surely unless this heart be altered, let the word be preached, and say the Preachers what they can, all is in vain. And assuredly this error is in all heretics in the world, that they are persuaded of some pure naturalities in them still. And therefore if men will be fruitful to hear and receive God's word, we must labour to circumcise the foreskin of our hearts. Now the first way to take away this foreskin Thoughts not free. is to restrain our thoughts, and not to be deluded with the doting opinion of the world, to think that thoughts are free. 5 If the heart be set on a thing, no reason can be made but we have a fetch beyond it, and no persuasion so strong but we have crinkes to go beside them. The Lord is well pleased with their intents, which prepare their hearts to seek him. 6 When the heart is upright, though there be some fault: yet the Lord respecteth more the faith and uprightness of the heart to crown it, than he doth the fault to curse it: as appeareth in Rebecca and jacob when they stole the blessing, etc. 7 Paul saith of himself, that till we knew the meaning of the last commandment, The tenth commandment. Thou shalt not lust he thought well of himself: and surely we shall never know the law of God a right, except we know the heart is wholly evil. And we must know withal that the tongue is a world of wickedness. And if the tongue, which is but an instrument of the hart, be a world of wickedness, what is the hart whereof all proceedeth that the tongue speaketh; Albeit there were no devil in the world to tempt us to evil, nor any evil wrought to take The spawn of finis is in every man. example by, yet there abideth enough in the heart to corrupt the whole man. For there is no evil in the wickedest man of the world but it is in me, and would appear, unless the Lord did suppress it. 8 He was desirous still to keep himself from deadness, and tried his heart with thankfulness, by speaking somewhat (after meat received) to the glory of God, if God gave any good matter into his mind so to take it, if every one were silent, then to raise up some good occasion of speaking by reading, or singing which were so used, that when other things came in place to the aforesaid end, they were surceased from, because customable sticking to any thing bringeth less reverence and profit. And among other things he was very glad to speak somewhat to such, whom he thought after, God might make instruments to teach it to others more effectually than he could express it, which thing he said we should learn of the Apostle Paul, 2. Tim. 2. 2. CHAP. XXXVI. Of hearing God's Word. TF the Psalmist (Psal. 94.) could make his argument, He that hath planted the ear, shall he not hear, much more may we argue thus: He that hath planted the ear, shall not he be heard? Shall not he hear, saith David, shall not he be heard, say we? And surely in his creation he planted the ear to this end, and therefore by the title of creating us he 1. Creation. hath good interest to the ear: but if the title of creation will not serve, yet in respect that he preserveth us continually, which we call his providence, that interest may serve: but if that serve neither, yet Adam having through 2. Providencs sin alienated himself from God, his soul, his body, and so his ears too: by the right of Redemption the Lord having purchased us a new, and buying every jot of us again as 3. Redemption it were at the second hand, in this right he may surely claim our ears. Now if he may claim them, as they be his, and in truth they be his, then must we hear him: or if they be not his, and by no right appertain to him, than we are not the Lords Israel. But if we be the Lords, than I say the Lord hath said, he cannot abide, that a candle being light should be put under a bushel, and that our ears, which appertain to him; should be put to no use: which if they be, they little or nothing differ from a carved image, who hath eyes and seeth not, ears and heareth not. He will not have us come to the Church, and the word beat and beat upon us, and no more stir us than it doth the pillars or seats we sit on, wherein we show ourselves to be but idol Christians, or counterfeit professors. Then if we must needs hear, the next thing to be inquired of, is the special subject or object of our hearing. We can hear a noise as of the beating of the air, of the wind, of A sound. the thunder or such like, though it be not a voice: but alas a bare sound can do nothing. Secondly than we hear a voice. but this is common to us with beasts, and what can the A voice. bellowing of oxen or the bleating of sheep do us good? So then neither a noise nor a voice is here to be stood upon, which can do us no good. How then? there is yet a better thing, and that is a word, wherein one may express the excellent meaning of his mind to A word. another, and man may open himself too man. Well, than a sound is a thing inferior, a voice is somewhat more excellent, but a word is without question the best of all to increase our knowledge. Now if the word be the most principal, I would gladly know of him, that is farthest from God, if there be any word better or more worth the hearing than the word of God. Then if we ascend from a sound to a voice, and from the voice to a word, and from a word to the word of God, we see the word of God to be most principal, and good cause there is why it should so be, the speaker of it is above all creatures, and therefore The word of God. his word must be above the word of all other creatures. Whereunto if we join but the consideration of our reverend regard in hearing but a Prince or a meaner Magistrate, how Simile. we listen, mark his speech, scan and stand upon every word he speaks to us, to see what most concerns us, this will surely condemn us for our negligence and carelessness in hearing the word of the Lord. But seeing the word is the best thing, we will draw out another reason, which is, that we than best employ our ears, when we hear the word, and in hearing can say: Now I hear the best thing that I can hear, this is the sweetest sound, and now mine ears are put to the best use, I hear not only a sound but a voice, a word. and the very word of God: so are our hands best employed, when they are receiving the sacraments, our eyes when they are reading, our feet when they bring us to the house of God. When we thus have once set ourselves in work we may well say, All that I have, is in their best estate, and put to the best kind of duty, because our senses and the parts of our bodies are about the business of saving of our souls, & about the business of the Lords glory. The Heathen said, that the goodly ornaments of the world and frame of all things, was most worthy the seeing, as though a man were borne, and came into this life only to Hearing the word of God, is the best hearing. take a view of them, and so to depart without having any use or profit of them; & though he never felt the power of the Sun, or the sweetness of flowers, or any other thing: much more may I say so much of the word, though a man should never have benefit by it, yet so good it is, of itself, that it is most worthy the hearing, though it be nothing but heard. But besides our hearing, the Lord hath joined a special profit to the word, as either the saving or condemning of ourselves, so that the word is therefore more carefully to be heard, because it is accompanied with such a benefit as the saving of our souls: God (saith john) so loved the world, that he gave his only begotten son for us, that whosoever believeth in him; should not perish, but have everlasting life. But how shall we believe, saith Paul, Rom. 10. if we hear not? how shall we hear without preaching? and how shall they preach, unless they be sent? So that it is preaching that brings hearing, hearing breeds believing, and by believing we are saved, 1. Cor. 1. and so howsoever the jolly fellows of this world and others account thereof to be but madness or foolishness, this same foolishness of preaching, saith Paul, bringeth salvation; Preaching. this foolish thing, (I say) of preaching, and this slender thing of hearing is the way to salvation. But yet a degree further. Naaman refusing the commandment of the Prophet concerning the washing himself in a river, which was not at home in his own country, his servant saith unto him, Father, if he had commanded thee a greater thing, wouldst thou not have done it? and why then is it much to wash in this river? So may we say of the word, If we will not do so much as hear the word, which is so easy a matter to do, what would we have done, if we should have climbed up to heaven to have fetched it from thence, or digged to the hells to fetch it thence, or crossed the seas to have had it thence? But the Lord, saith the Apostle, Rom. 10. hath dealt more mercifully for us, and provided better for our ease, we need not take such pains as to go up to heaven, or down to hell for the word; but it is brought even to us, and preached familiarly: and therefore in respect of the right that the Lord hath unto us, in respect of the best employing of our senses, in respect of the dignity of the word, and in regard of our easiness in hearing, we must needs hear the word. Another argument is this, because, when I called upon and stretched mine arm daily to you, saith the Lord by his Prophet, and ye would not hear me: cry as long as ye can cry, I will not hear you. But if we do hear the Lord, he will hear us, and communicate unto us the graces of his holy spirit, and whatsoever is needful for our salvation. If then the matter stand so upon our obedience to the Lord, that we shall reap so great a benefit, because he requires but even by the law of nature, to do to him, as we would have him deal with us; it is good equity, that if we will not hear the Lord when he speaks, speak we never so loud or long, we should not be heard of him. The last reason is this, when Mary was occupied in hearing our Saviour Christ, and Martha was busied in ministering things about her house, Christ saith flatly, Mary hath chosen the good part, and why? It shall not be taken away from her. Martha's part in death shall be taken away, and come to nought, and so may we safely say of all our things concerning our trades in this life, they must cease, and when death comes, they shall have an end; but Mary's part shall not be so, that is, whatsoever faith, love, or obedience we have attained by the word preached, it shall abide by us with peace of conscience in this life, and afterward it will accompany us even to the kingdom of heaven. But Martha was Martha for Christ, we are Martha's for Martha, we are all for the world, but this shall be taken from us Every man may therefore safely reckon thus with himself: Surely, all my pain, my profits, my trade, and all will end in death: this is not the good part, therefore I will hear the word, and this shall never be taken from me. So that as in the former we are made partakers of the omnipotency of God, if we hear his word: so here we see we shall communicate in the eternity of God, if we choose Mary's part: but if we prefer the other, we must go; but our part must tarry after us, and be taken from us. Good cause then have we to hear the word: but who is he that thinks himself happy to have the word, or thinks not himself more happy to get a good bargain? who being in a journey or sick in his body, thinketh it a special cross, and finds in himself a grief that he could not come to the congregation of the Lord? 2 Many reading in the sermons of the Prophets & Apostles, how they exhort to the hearing How we must hear the word. of the word, marvel at it. And if at this day we be spoken so to hear, we can say, Why, we sit here for no other end, we came hi●her for that purpose, our feet made haste to hear, and therefore it seemeth to be a vain speech. Wherefore we must understand, that this word (hear) hath a further meaning than so, Ezechiel chap. 3. saith, L●t him that hath ears to hear, hear: so that there are two kinds of hearing, else this had been a frivolous speech. We must know therefore that (job. 42) there are two hear. There is an hearing of the ear, and there is an hearing of the heart: there is a speaking to the ear, and there is a speaking to the heart. ●o● said▪ he heard the Lord but with his ears, with his gristles only, and afterward he heard the Lord better, and that was with the hearing of the heart. We must learn then to draw up our hearts up to our ears, that so one sound may Note these four things. pierce both at once. But to hear with the heart there are four things to be performed: the first is set down, Eccles. 4 17. Look to thy feet, when thou goest into the house of the Lord. And 2. Chron. 34. because men did not prepare their hearts in their houses at home, or by the way abroad, all was in vain, they lost their success in heavenly things. The first thing 1. Preparation than is preparation And coming to the Church, every man is to deal thus with himself: I shall now go where I may sit among reprobates, lest therefore I should set on more on the bill and beadroule of my sins, I will prepare myself, and pray in serious 2. To hear all that is taught us, & not parcels. manner, and earnestly for the grace of God to teach me The second thing is, that we must hear the word as good Catholics, that is, we must not hear the word by parcels and by clauses as we list, and give our ear until it come to our special sin, and sit quietly till our body be touched: but we must hear universally as well the things that mislike us, as the things that please us. We must be affected to hear the word, as the people were to hear the Lord in the mountain, who said; Speak the Lord what he will, we will hear him. This is a good kind of hearing, and it pleased the Lord so well, that he said: Oh that this heart were always in this people, etc. We will commend any that will please our humours, and preach such things as follow our appetite. As if oppression be spoken against, and we be oppressed of some, this common place is very plausible to us, because it is against one that hath injured us. Or else we come to the word as Herod came: Let john speak as much as he will, I will hear him: but if he come to this, that I may not have my brother's wife, I will not hear him. But if he come to teach the Lord to speak, & to teach him wisdom, and prescribe him to say this, and not to meddle with that, we shall never hear fruitfully. A third thing is continual hearing: the word is a rare thing, therefore 3. Constancy in hearing. we must have a continual hearing. Will ye hear how God hath taken answer for this? it is said, Psal. 95 Heb. 3. To day if ye will hear his voice. This we know is read to day, and to morrow, and every day, and so ●or ever, and yet all is but to day. We cannot exempt ourselves, this binds our hearts, and will have us hold out, as long as it is said to day. So then as we must pray and be prepared to hear, and come with a purpose to hear universally, 4. A desire to practise the thing we hear. so must we hear continually. Yet we must add a fourth thing, and that is, we must bring a desire to practise the things we hear. And every man must come thus affected: I have prepared myself to hear, I will hear all, as well that which is misliking, as that which liketh me: but beware of this last, come what come will, I will not obey. But if we vow not to hear, to lay up in our memory, that our memory may call upon our conscience, and our conscience call upon us to put it in practice, we cut off the sentence by the half: He that heareth the word, and keepeth it, is blessed: and keeps it, here is a conjunction copulative, and in no case we must leave it out. And there is good reason it should be so: for as Augustine saith, The word is compared to an hammer, to a fire, to a sword, and not for nothing. The hammer bruiseth, so the word must soften our hard hearts; the fire purgeth and purifieth, so the word purgeth our gross affections, and purifieth our hearts; the sword pierceth, and so the word divideth between the marrow and the joints. If the Hebr. 4. 12. word works not these effects, it loseth his power. The word is a word of power, and l●t every man reckon with himself, If in hearing the word I draw not nearer to the mercy of God, I shall draw nearer to his wrath, if not to my salvation, sure to my destruction. 3 We oft hear the word, but not as the word of the Lord, and therefore we hear it We must hear the word as God's word, while it is day but in part, because we think it is the word of Esai, of Peter, or of the Minister, we think it is Hose, or Paul that speaks, but not the Lord. Well, if we will tarry until the Lord himself come, we shall not hear nor see him, until the heavens roll up together as a scroll, and a globe of fire consume the face of the earth, until the Sun be turned as black as a pot, and the sea boil as a pot of oil, and then we must rather give an account of our hearing, than stand to hear again. Well then how are we said to hear the word of the Lord? First we must know, that Christ received a commission from the Lord, This is my beloved Son, hear him. Here is his commission. Then our Saviour Christ being to go to his Father, left a commission with his Apostles, Who so heareth you, heareth me, who so receiveth you, the same receiveth me: but who so refuseth you, refuseth me. So that to hear the Ministers is to hear Christ, and to hear Christ is to hear the father; so that to hear the Ministers is to hear God. And the words of Hose, and of Peter, they be the Lords words. And all this word sent from God shall be as effectual by the mouth of the Ministers, to convert, as if they were spoken by Christ himself. And we know that Christ being the Minister of circumcision, converted not all his auditors, nay he converted but a few of his hearers. Peter converted more at one sermon, who was but his Apostle, than we read that he himself ever converted all his life long. But if it will not be, but still we think it is the word of the Preachers, surely by our own imaginations the Lord will punish you, that is, it shall be unto you a man's word, Hosees word, or Peter's word, not the word of the Lord. And then if we hear it not as the word of God, but as the word of man, it will never do us good, it may breed some little purpose in us, but it will never breed in us any great practice to our comfort. So than if we hear it but as from men, we shall ●ot in our sin, and so lie still, until the Lord find us out in the searching day of his judgement. 4 Because the doctrine of accusing, condemning, and threatening, is a scripture unwillingly It is good to hear of the threatenings as well as of the promises. received of men, and we shall see in most of the Prophets so long as they prophesy peace, and speak of heaven, of grace, of mercy▪ they are willingly heard: but if at any time they strike on the other string, the people would no longer hear, but oft break forth, and say, prophecy peace unto us: because (I say) the people having made a league with death and hell, cannot abide to hear such unsavoury and nipping speeches, it must needs be, that the Lord sometime use speeches of quarrel and controversy, and of his falling out with the people. I know that besides that it is the general corruption of nature, it is a special fault of these times and of this age, that if the Minister of God thunder out the threatenings of God, he shall be strait discharged to be a Minister of Christ, he shall be now Simile. the Minister of the Law and of Moses. For the words of grace, mercy, and salvation are sweet words, and men can well away to hear them: but the Son of God hath not always a stream of milk and honey running out of his mouth, but sometime a two edged sword, Apocal. 1. and it is as profitable for God his children sometime to have a song of Sinai, as a song of Zion, and then specially is this requisite, when the mercies of God come not by the * That is in Prosperity. hynn, or by the peck, or by small portions, but by the Go●●er, by the Ephath, and in full measure. Because than we may be drawn into forgetfulness, and therefore lest these things should cloy us, it is good for every manin the day of peace to think of the day of controversy, & in our most quietness to know the Lord hath an indictment and an action against us, though when this age is ripped up, we shall see the Lord his indictment rightly framed, and his ●isiprius, justly put up against us: yet when the day of the judgements of God be threatened, we must not say they appertain to strangers, we must take the action Why the Lord oft threateneth in his own person. to proceed against ourselves. 5 Though the Ministers take the Lords quarrel in hand and judge his cause, as the Lord biddeth Ezechiel to avenge his quarrels though the Prophets, I say, do this, or if they cease to do it, the very stones, and creatures shall do it against unbelievers; yet as other times we see in the Prophets how all cease, and the Lord himself pleads the controversy. Though therefore we could arm ourselves and make our part good against the creatures, and could shift off his Prophets; yet the Lord himself entering his action against us, we had need now diligently to look about us: for as Paul saith, God will not be mocked, we must not dally with him. Now the time when the Lord will do this, is when no man else will plead for him, & that is partly for the negligence of his advocates the ministers, and partly for the untowardness of the people, who regard not the writs of his Prophets, but the Lord must be feign to come * As in public calamities. himself. Woeful experience proves now a days, that if the ministers of the Lord rebuke us, or if any man shall take upon him to admonish us, we are ready to rebuke them again, & to set them to school too. When we see this wilfulness in the people, that speak the Prophets what they will, they can securely shift them off, and though writs come never so thick they care not for them, they think their feet shall never slip, and being taught they will teach again, being rebuked they rebuke again: when it cometh to this, I say, the Lord ceaseth to deal any longer by his attorneys, but he will descend, and plead his own controversies. On the other side, because there be some Prophets who cannot be admitted to plead, and others they will not plead though Preachers. they be admitted, but say with Balaam they will neither bless nor curse: and some if they do speak they have Heltes spirit, and say nothing, but O my brother, you do not well to do so, you must do otherwise, they have not Hoseahs' spirit to tell them of their sin to their faces: I say when it falls thus out, that he that rebukes the world shall be stung, and have a swarm of Bees, or of Wasps about him, who will not only show the tongues of Shemei, but will set the Prophets to school: or they so deal with the Ministers, as they did with the servants of him that let out his vineyard to husbandmen, some they kill, some they beat, and as they deal with the messengers of David, in cutting off their coats, and their beards to disgrace them, than the Lord himself hath a controversy with the people to plead against them. CHAP. XXXVII. Of Humility and pride. WE cannot obtain God mercies in special measure, unless we use to humble ourselves in special means. 2 Other men's faults must humble us, and draw us to prayer: other men's graces must encourage us, and cause us also both to pray and to be thankful for them. 3 The greater gifts we have, the flesh is the prouder, and Satan Great graces the readier to assault us, were it not that the Lord did humble us, sometime to prevent Satan's work. 4 Aaron was the elder, yet he giveth place to Moses the younger, reverencing Gods graces where he found them, and contenting himself with that measure of grace which God had given him. 5 Moses coming out of the King's court could not have suffered such tumults and rebellions of the people as happened, therefore forty years was he humbled, and so trained up that he might have compassion on God's people, and be more fit for government. So joseph and David were first humbled, then were they made rulers of the people. When we be truly humbled, God makes us more fit for some weighty calling: for as a green piece of wood put in a building will shrink, but being well seasoned it holdeth up the Simile. building: So it is in man before he be humbled, etc. 6 Ordinarily when God most comforteth, he most humbleth before. 7 Pride is in four things: first, when we think we have a thing, and God wot it is not 1. Pride. so. This cometh of self-love, as when we are delighted with our own conceits, doings and saying, as a foolish father thinketh his own bird to be fairest. Secondly, when we make our account our gifts are more worth than they are, looking on them through a false spectacle, as when one having some little obedience or small grace, thinketh himself able to resist any thing, presuming on the grace bestowed on him. Thirdly, when we know we 3 have such a thing, but we acknowledge not from whence: Yes, I wis (say such) I know that God gave them me, even the father of lights: Oh, but the idle spending of them, our wresting of them to our pleasure (for which if we be rebuked, than we say; what, is it not mine own, may not I do with it what I will?) show plainly how we stand herein affected. Fourthly, when we glory in the gift, but not in the giver, Luk. 18. The Pharisie thanks 4 God, yet Christ calls him proud: Nothing more usual, than in words to rejoice in God. Wherefore let us strive to beat down this pride which so dwelleth in us: O this is the work of God to humble us: and let us remember, that till we be truly humbled, we have no part in jesus Christ. 8 The nearer Pharaoh was to destruction, the more fiercely he dealt with God's people, where we may learn, that when the wickedness of the wicked is at the ripest, and they in Ripeness in sin Gen. 5. their most flourishing estate, then is their destruction nearest at hand. Examples are Belshashar. Herod and others, who in their greatest pomp perished. Let us learn then, when we wax proud, to fear destruction, for the Lord resisteth such. And that we may avoid evil, let us prepare ourselves in humility to serve the Lord: for he giveth grace to the humble and meek, and filleth the hungry with good things, whereas he sendeth the swelling proud, and rich in their own blind conceits, empty away. 9 When the Lord gave Manna to his people, he gave them rules to use it, teaching us that all the creatures and gifts of God, are given man with rules to use them, that all may Rules for the right usage of the creatures and of God's blessings and graces received. serve to his glory that gave them: contrary to those which say; it is our own, we may use it as we will. One rule was this, that all should labour in common, that one should help another, where we see that all the gifts of God are common (as Paul speaketh, 2. Corinth. 8▪) what gifts then soever we have received, we may not seek our own glory by them, but the profit of our brethren, and God's glory: we may not be proud of God's graces, for God is not indebted unto us, but we must remember we have received them for our brethren's sake, to whom we be debtor: for God hath so provided that they which have less, by them which have more, may not want the things they have. This holdeth in riches, in learning, in godliness, and this will pull down all pride in ourselves, and contempt of our brethren: for the more a man hath, the more he is a debtor, and therefore if a man learn not to wash his brethren's feet, he hath learned nothing. Wherefore though all men would have duties done to them, but themselves would do few to others; yet let us consider this, and then shall we use that strength we have, to make our brethren strong with us; not that I should have less, and he more, but the Lord giveth me now, that I may do him good, that at another time he may do the like to me. Whatsoever good gift than I have, I must not by it take occasion of pride, and contemning of others which want the same, but rather I must so apply the same to others, as that they may become rich in our riches, learned in our learning, strong in our strength, and always find help in our abundance. 10 First; it is a good argument to make us humble, when we know that all things are 1 Arguments for humiliation. given us, and therefore Paul useth this as a reason, to take away all glorying in ourselves, saying: What hast thou which thou hast not received? etc. The gifts of God of themselves do not puff us up, for they are good: but the corruption of our nature taketh occasion thereby to be proud, either when we think we have greater gifts than we have, or when we think ours to be greater than other men's: and so lift up ourselves over them, and think that they should be in subjection under us. Again, the greater and better the gifts are, the more do they puff us up. For what is better than the knowledge of the word, and yet it puffeth us up? Seeing then that pride doth ever follow the gifts of God, which yet are good, and given to a good end: and again, seeing that every man hath received something of God, all men ought to take heed to themselves lest this pride do not overwhelm them. But those more especially are to take heed, which have received greater gifts, because more easily they may fall. And this sin of pride must especially be taken heed unto. For even in good things this will be ready to assail us: but other sins are commonly in the doing of other things. Secondly, although God's children be ever 2 assailed with this sin, and albeit it doth commonly come with the gifts of God, yet is it not such a sin but that it may be overcome, and therefore when we see ourselves assaulted with it, we must not quail, although it were not possible to have the upper hand of it: for we see that the children of God by grace have from time to time overcome it, as even Paul himself, we see a man having received rare gifts, and yet confefleth of himself, that 2. Cor 11. he is not worthy to be called an Apostle: and in another places nameth himself a servant and helper, which because he spoke unfeignedly, therefore it is true that this sin ruled not over him. Again, Moses brought up in the King's court, guiding the people of Israel to the promised land, seeing God face to face, yet was a very meek man, yea, the very meekest man Numb. 12. 1. that lived upon the earth: and so was David, with others, which having received singular gifts, yet remained meek and humbled, because the grace of God overcame their corruption: and all these examples do take away all excuse from us, if we do yield and be overcome with the same. thirdly, the means which God useth to cure this Pride in his, is generally the knowledge of their own corruption and misery: for if we rightly know 3 Means to cure pride. that, it will minister matter enough to humble us: yea, if we look unto our first estate, even there we may be humbled: first, because we were made of dust. Secondly, seeing our state was subject to falling and change: Nay, if we look to the state in which we are by grace, we may learn humility: First, because we stand by grace and favour: secondly, because many infirmities are in us: but most of all, if we behold our state by Nature; for there we see nothing but destruction, because we be the children of wrath. Thus Paul was Rom. 7. humbled by beholding his natural corruption: but it was no light consideration which he had of it, but a deep meditation, as is manifest in that he calleth it the Minister of Satan, a prick, etc. Paul when he saw his corruption rebel, he therein did behold 2. Cor. 12. Satan as our Saviour Christ did, when Peter tempted him, because as Peter saith, he goeth about continually, seeking sometime by our corruption, sometime by other means to destroy us; and therefore he did more diligently watch and arm himself against him, as it behoved him, being besieged of so mighty an enemy. This therefore is the cause why we are overcome with our afflictions, because we make but a light matter of them, and do not watch and arm ourselves against them. And in that Paul saith, the Minister of Satan was sent to buffet him, he showeth what power the devil hath, and that he can do nothing, but as he hath licence granted from God, as appeared in the story of job, and other places; and yet Satan buffeted him, that is, after a most contemptuous manner used him: where again we see what account Paul maketh of corruption, when he compareth it to this spiteful dealing. Again, when he calleth it a prick or stub, he Simile. showeth how it grieved him: for as a man that hath a long journey to go among stubbes, will soon be weary; So Paul, considering his continual journey which he had to go, wherein his corruption did still prick him, did show by this speech that it was grievous unto him. 11. He said, howsoever he would not deny duties to any inferior, superior, or equal; Humility. yet none ever went to his heart with inestimate love, (so as he made an inward account of him) but such as had some feeling of sin, and some grief for inward corruption: See 1. p. counsels. For he could not see how otherwise men had any thing but in Knowledge. Nay, he thought where profession of the Gospel was severed from practice and conversation, that their knowledge might be more perilous than profitable. And among other gifts of GOD, he thought Humility to be a virtue, most beseeming the Gospel and Christianity, which did appear in this, in that hypocrisy did often shelter Hypocrisy. itself under it, which it would doubtless never do, were it not a virtue most commendable. Of two sorts of pride. 12 There are two sorts of pride, the one of opinion, the other of action: the one is mother of heresies, the other is the worm of riches. Of the first sort are they, who say not Mater heraeseôn, Vermis divitiarum. with Moses, Lord what am I? but they say in their own pride, Lord what am not I? They do not make dainty with jeremiah to groan, and to say, Oh I am but young, etc. but they are bold as the brier, when all others, and their betters refuse; they cry, I will rule over all: of the other sort are they, who once being conceited, lash out all their riches in excess of diet, in vanity of apparel, and such like, and then they will be proud as the Italian, new-fangled as the Spaniard, drunken with the Grecian, gluttons with the Muscovite, cruel as the Tartarian. Our Fathers by God's appointment are said to wear skins, and are commanded to go in garments of Camel's hair, we, as though we would correct the Lord Pride in apparel and strange attire for some insufficiency in his work, devise strange attire. Of one beast we have the skin, of the other we have the fur: of one bird we have one feather, of another another feather. We carry a pearl to shine on our finger, and a burden of silk to glister on our backs, yea, we were the very excrements of some beasts, and then we think all this is of ourselves. And that which is more, we give not rest to the dead, but we borrow of them to set on living bodies; as though the Lord had not perfected his work in it, unless we ourselves make the work more beautiful. And yet more monstrous is that, which maketh me marvel what our proud dames mean to set up signs in their foreheads Taverners Pride of women which set up signs in their foreheads. indeed have signs to call in all that go by, freely to come in, and there to have entertainment; and what can be thought of our signs on women's heads, but that they mean to make taverns of their bodies, to entertain whosoever will come to them? Well, if neither the Prophets can prevail, nor Preachers can profit to the taking away of this pride, I will say, that as the Lord will not let his spirit always to strive with man, so will he not let his word always strive with man; but they shall die in their sins, in which now they lie in peace, and without all reclaim they shall go to the Hells, with which they have made a covenant. 13 Man seemeth to be great, he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he is naturae miraculum, mensurarerum omnium: but better things about man than these, Augustine reduceth to four letters of his name, the 4. parts of the world, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby he would signify that it was either a Compendium of the whole world, or that he had dominion of every part of the earth. Besides, Adam is said to be the son of God, even by adoption. I confess it to be a great dignity, but then we must know that it is rather in the great goodness of God, than in the worthiness of man: and all these titles which he giveth to man, as that he calleth Magistrates Gods, and Ministers Angels, and the Apostle saith, Ye are a kingly Priesthood: these do not so much declare the excellency of man in himself, as the great goodness of God, that he should vouchsafe to communicate some part of his excellency with man: yet man must not so suffer himself to be flattered of Satan, that he think better of himself than he should, or less reverently of God than he ought. The devil feeling the fruit of his former pride, when he would needs try how well God's seat would become him, he would feign have brought man also to the same presumption, that he, whose felicity he now did envy, being found in the same fault, might have tasted of the like punishment with him. And without doubt all men should have done, had not God of his great goodness otherwise provided for man. But what is man, that God should so wonderfully provide for him, leaving his own Angels unprovided for, I mean those that were his Angels, before they fell? Surely if we consider man not as he is in Christ, but in his own nature, we shall see what he is, not a God as he would have been, nor as an Angel as he shall be, but such a thing as may ●eare any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or extenuation that can be devised; yet our corrupt nature is ready to dispute with God, and we will not fear to say unto God as job said unadvisedly, chapt. 13. Who is he that will plead with me? then speak thou, and I will answer thee, or let me speak, & answer thou me: Thus job challenging God to disputation, was ready either to answer him, or to reply upon him. But what art thou O man, that disputest with GOD? And indeed when God being provoked to disputation, had disputed with job a while, & had urged him very sore, job could job. 39 37. 38. answer him nothing, but this, Behold, I am vile, what shall I answer thee? I will lay my hand upon my mouth. Once have I spoken, but I will answer no more. Alas then, what is man, either in wisdom or in worth? In wisdom (though as Zophar▪ said, Man would be wise, though he be but a young Ass' colt) what is he to GOD? In strength, nothing: for though the Lord had need, as he hath not, what could man help him? Man is not great in view, nor a rock in his flesh, a little pain doth trouble him, a small disease doth cast him down▪ a little affection carrieth him hither and thither, and though he overcome all these, yet he is weak to resist death: and if we could do the Lord good, I think he would not use us, because we are by natare ready to take part and to join hands with the enemy against God himself. Again, man's time cannot be great, being but a span long, and yet a little Emot will be long in creeping the space of a span, this time is the time of a post, bird, arrow, or thought; a post hath but a small time, a bird in her flight hath lesser, and an arrow less than that, but a thought hath almost no time at all. And in my judgement, besides all this, there is great reason why God should not make any account of man, if it please him to use lege talionis, because that man doth not make any account of God: and seeing we esteem not God, I see no reason why he should esteem us; and that we do not esteem him, this shows that we prefer before him our profit, our pleasure, and all. Our parents left him for an apple: Ahab had rather have Naboths' vineyard than have him: we all like our pleasures better than him generally: we will not stick to sell bodies and souls for a little thing, and indeed for less than Esau sold his birthright. But of all places to show the mercy of God in choosing us, and our vileness being chosen, the Apostle (●. Cor. 1. 27.) 1. ta mora tò●●osmou 2. tà as their è 3. tà ag●●. 4▪ tà exouth●●●m●●a. 5. tà mè ●●ta bringeth in five notable tokens of them whom God hath chosen, whereof four are very base, and the fifth is less than nothing: 1. The foolish things of the world▪ 2. the weak things of the world, 3. the vile things of the world, 4. things that are despised, 5▪ things that are no●. CHAP. XXXVIII. Of hypocrisy, and hardness of heart. HYpocrites turn the inward side outward, the godly turn the outward side inward: the hypocrite beginneth where the godly man endeth, and the godly man begins where How hypocrisy differeth from true godliness. the hypocrite endeth: the hypocrite gallopeth into great shows at the first, godliness proceedeth in holiness by the grease, as being troubled with a great house of sin, which they are feign to draw after them. 2 We must not profess all outwardly, which is within, Simile. but as good merchants, keeping somewhat rather in the Hypocrites like bankrupts. storehouse of our hearts, than as bankrupts which spend all at once, or make a show of all in our shop. 3 In Pharaoh ye shall find these special notes of Hypocrisy: Trial of our joy after affliction. Take this death from me, one●y this once. So many being in distress, have more prayèd for the release of pain, than for the forgiveness of sins, which cause the pain. And therefore such being released are nothing the better, as may often be observed. chose, Sickness. if we be grieved more for sin, than for the punishment, and can well bear the punishment, so that the sin were taken away, than it is a certain sign that we shall live uprightly, if the cup of affliction be taken from us: and assuredly it shall be taken away, or else recompensed with some spiritual grace. Note well. 4 The drunken peace of hypocrites must not be coupled with oil, but pierced with the two-edged sword of God's word, to the discovering of the secret corruption of the heart. 5 It is the temptation of the godly, to fear whatsoever they do, they do it in hypocrisy: They that s●e their secret hypocrisy with grief, shall do well. but they are to know for their comfort, that therefore they be not hypocrites, because they see their hypocrisy; which kind of hypocrisy in them, is not the gross deceiving which is in the wicked, but that secret corruption of nature, which mixeth itself in the best actions of the godly. Neither is it possible to leave this sin wholly, as long as we live, but to see it and mislike it, is all that is required, and can be performed of us. The godly do not desire to seem to do any thing better than indeed they do it: neither Godly simplicity. do they desire to seem to do that which they do not. And whensoever they do espy any weakness in themselves, they mourn for it. And this desire of a perfect sincerity, and mislike of privy hypocrisy, is unto them a sure zeal of their salvation and sanctification in Christ. 6 When men suffer themselves to be deceived, it is to be feared they will be hardened. Hardness of heart. Let us remember that (God's grace assisting) sin may easily be conquered of us, when it is young, but we may easily be overcome of it when it is old. 7 It is easy to fall into hardness of heart by continuance in evil customs without remorse: we see than it is a good thing to be moved betimes, and often to be moved, for it is a precious thing to have a melting heart; as contrary, a dangerous thing to have a hard heart, not yielding to truth. Let us not harden our hearts, lest the Lord also come to harden us, Heb. 3. For many not altogether abstain at the first, yet yielding to sin, become obstinate altogether at the last. Admonition is a means to keep us from it. We should then be ready to give ear to good counsel and admonition, and be willing also to admonish others. It is in vain to control the outward senses, without the rebuking of the heart. 8 Exod. 10. 1. the Lord saith of Pharaoh, I have hardened his heart: because Pharaoh had a long time hardened his own heart (as is recorded in the former chapters) therefore here the Lord is said to harden it; that is, wholly to give him over to the devil So man is said to harden his heart, when he will not hear God's word, the devil when he governeth us, and Psalm. 95. Rom. 1. Heb. 3. Peccatum paena peccati. Psal. 69. 27. the Lord when he leaveth us in Satan's handling. Man then is guilty of this sin, and the Lord doth justly harden for the punishment of former sins. The Lord is said to harden, as he is said to lead into temptation, and that is when he withdraweth his spirit from us, and leaveth us to ourselves, and then we stay not long till we be hardened. Pharaoh had many plagues, yet this is the greatest, for if his heart had not been hard, these would have had an end: but this hardness made the other but tas●s of hell, because we do less fear this great plague than many other. We ought to correct this in ourselves, for the children of God must fear this more than any other plague. For if we do but fear worldly punishments, so do the wicked: but if we do fear hardness of heart, and other spiritual punishments, than we may be sure God's spirit hath wrought that fear. If we covet worldly things, this do the Heathen, Matth. 6: but if we desire the light of God's countenance, Psalm 119. and 4. and 67. this do Gods dear children. Wherefore as we labour for these things which our nature desires, & fear the contrary, so let us labour for the light of God's spirit, and fear least it be quenched in us, or else decayed: as when we fear poverty, we labour to be rich; and when we fear sickness, we labour to prevent it: so let us labour for our souls, so long as we feel a taste in God's word, fear his judgements, and be comforted in his mercy: if we labour to increase the graces received, the Note. Lord no doubt will work with us; but if this be not in us, it is to be feared lest the Lord will harden. 9 All men are naturally evil, so that if the Lord give not light and softness of heart, we may all be justly hardened, & this is as just as other judgements of God are. When any thing is spoken in the Word which toucheth another, that man will greedily snatch: Again, if there be any thing that may cherish them in their sins, that they note, but that which concerneth their amendment they utterly forget. And this showeth that we are the cause of our own hardening: for when the Lord cannot prevail with his word, then will he leave men to themselves, and then they stay not till they come to hardness. We must not stay till the Lord strike us with punishments (for if we be hardened, we shall not perceive it, and therefore the case is so much the more dangerous) but so soon as we feel any coldness or dullness of spirit, then let us fear and stir up ourselves, that we may continually gain some knowledge and feeling: and thus may we provide against hardness of heart. 10 First, the hypocrite desireth rather to seem than to be, it is said such cry, Lord, 1 Lord, they are most glorious. Secondly, he is more busy about the outward work, than 2 about the spiritual and acceptable manner of performing the same, Mat. 23. 27. Thirdly, he worketh his salvation securely and coldly, not with fear and trembling, as Phil. 2. 12. not striving with his rebellious lusts, nor longing after the gifts of regeneration, nor forgetting that which is behind, endeavouring himself forward. Philip. 3. 13. Fourthly, he hath 4 no resolute purpose to endure, but is wavering and unconstant in all his ways, not cleaving Marks of hypocrisy. to the Lord with purpose of heart, Act. 11. 23. Fiftly he is more careful to stop the gross sins, than to dam up the fountain, without sense of the conflict of the law of 5 the members and the spirit, as Rom. 7. 24. Sixtly, he is stirred to do well, by some worldly 6 reason liking his fancy and fleshly appetite, not constrained by the mercy of God, as Psalm. 1 30. 4 Rom. 12. 1. or by the love of Christ, as 2. Cor. 5. 14. Seventhly, he doth more 7 often regard the fear, favour and praise of men, than of God, and his private commodity, than that of his brethren. These are his characters, and yet eightly, he hideth many 8 things under the cloak of popularity, and guileful affected clemency. So did Absolom hide his unnatural treason. So did the troublers of the state of Rome with their Leges Agrariae. Ninthly under the cloak of keeping company with those, upon whom we may 9 bear ourselves bold, and which may back us, when we have done evil. Tenthly, under De agris populo diuidend●s, Liui●s l. 2. the cloak of clinging to their company, which are good men and are well thought of, not to better ourselves, but to credit our doings the more, and to make us more commended 10 to the people, as Novatus did upon his confessions. eleventhly, under the cloak of law, 11 and execution of justice, when some other wicked affection is the cause of their doings, and the law but their pretence, as jezabel in putting to death Naboth, did it not for the 12 vineyard, but to see justice kept, and as the Lords of Persia against Daniel. Twelfthe, under the cloak of religion, zeal and conscience, when deep in their hearts they hide some other meaning, as Simeon and Levi in procuring the Sichemites to be circumcised, as Absolom in making the shadow of his conspiracy the performing of his vow in Hebron, as jezabel making the way to bloodshed on the innocent by the proclamation of a fast, as Caiphas adjuring Christ in God's name to make them know who he was, that way to take him. 11 Hypocrisy is seen when sin most lieth dead under a cloak, and most lieth in a closet, wherewith God is displeased, that when we make no conscience of sin in close places, our privy sins shall break out in public places. 12 The holy Ghost, Ezech. 24. 6, compareth hypocrites to a pot that outwardly seetheth, but within the scum remaineth. And Hoseah in his 7. chapter compareth them to a Simile. cake, whereof the one side is well baked, and the other side is plain dow. And Christ compareth them in his days, to such as wash the outside of the cup and platter, but leave the inside filthy. Our common similes whereby we resemble these men is a course cloth, having a fine list. 13 When two gentlemen ride on hunting, it is hard to discern each others hounds, because they are mingled together, which afterwards is more easily done when the hunters are severed: even so, so long as God and the world walk together, it is hard to distinguish between the heirs of the one and of the other: but when they are severed by the cross, it will surely be seen who be the children of God, who be the heirs of the world. 14 In natural men we find these marks: first, that natural men measure others by 1 themselves, so did these brethren judge of joseph. So doth the world judge hardly of God's How natural men measure others by themselves. children, because they are ungodly themselves: so those that think to correct or admonish in anger, think that others do so too, because they come of fashion to the Church, they think so of others. When we are ready then to think evil of others, let us take heed we be not so ourselves, and let us learn to leave this, for the sin is great. For first, we bear false witness against our brother. Secondly, we be enemies to the grace of God in them: because in this our corruption, we cannot judge well of them. The ready remedy is to pull out the beam out of our own eye, and to judge charitably of others. Secondly, a natural man doth more abstain from evil, for man than for God: and so will it be, till 2 the fear of God be settled in us, to teach us Gods providence in things to come, and his judgements in things past. This was with Esau, because the days of his father were at hand. So many are now restrained by the magistracy, which otherwise would do evil: so long as it is with us thus, we are but hypocrites, and not regenerate. The remedy is, to consider God's providence, to commit vengeance to him, to overcome evil with goodness: and then shall we do things for conscience sake, and not for fear. Thirdly, the torments of 3 Deut. 28. Leuit. 26. Prou. ●8. To fear men. an evil conscience, is the punishment of sin: the wicked shall fly, when none pursueth: whensoever then our conscience doth trouble us, let us know that our sins are in us▪ whereof we are not purged. When we fear men, it is either for the want of the assurance of God's merciful providence, or forgiveness of our sins, or for that we have done the like to others: as Cain thought every one would slay him, because he slew his brother. If we have not done them harm, and yet fear as Abraham did Abimelech, than it is the want of God's providence, which riseth of the want of the forgiveness of our sins: for if we fear the creature, it is because we are not reconciled to the Creator. The remedy of Fear & the remedy of it. this fear of men, is to learn faith in Christ, for the free forgiveness of our sins and the assurance of his providence: then shall we say, we fear not what man can do against us: yea, then shall we deal uprightly with others, so that if than others deal evilly with us, and we pay them the things which we never took, we have the comfort of our conscience and are blessed because we suffer for well-doing. 15 In manners, men will first listen to wicked counsel, then take pleasure in their company, till at last they communicate with them in their evils: an● as they grow in liking of those evil counsellors, so do they loath those that give good counsel and despise them: yea, when the Minister speaketh privily to them by admonition, or openly out of the word; they think he speaketh of purposed malice and hatred against them: and so shut their ears, and harden their hearts when any thing is spoken for their amendment: but if a word be spoken which concerneth another, or else may cherish them in their sins, that do they greedily snatch and lay hold of. All which showeth that men are the cause of their own hardness: for when the Lord cannot prevail by his word▪ then leaveth he men unto themselves, which stay not till they come to hardness. This must teach us with fear to examine our hearts, to prove what love of the truth remaineth in us, and what liking we have of lies, what hearts we bear to those which give us wholesome counsel to reclaim us from sin, or whether we rather incline to those that feed our ears with such words, as may serve to nouzell us in our sins, because the child of GOD may come to this through often infirmity: but when he seeth it, it is time to bestir himself, and to fear least those fearful beginnings do bring him at the last, utterly to fall away. 16 The first means to keep us from hardness of heart, is to fear it long before: for if we once be fallen into this, then are we passed all sense and feeling, and cannot perceive it, and therefore our case is more fearful and dangerous, as those are which fall into some great disease of the body and know it not. Again, if we be not of hardened hearts, than the word may work with us, and all other afflictions may have their effect, and so have a good end, but if our hearts be once hardened, than all our plagues are unfruitful unto us: yea they are nothing else, but even a taste of hell, and of those punishments which are and abide for ever. So had Pharaoh many and great plagues, yet because his heart was hardened, he profited not, but ran on forward till he was utterly destroyed. But job, whom the Lord had not yet forsaken, profited by all his miseries, & had a good and joyful issue, and escaped from them. Therefore the children of God do fear it more than all other A hardened heart, a greater plague than any of the plagues of Egypt. punishments, and had rather be plagued with all the miseries of job, and the botches of Egypt, than with an heart that is hardened. It goeth not well with us then, when we fear worldly and bodily punishments, more than we do hardness of heart, and other spiritual punishments, for even here is a difference between the wicked and the children of God: for the wicked are ever greatly troubled for fear of outward afflictions, but the spiritual punishments of the soul do never a whit affect them. chose, the children of God do above all things dread spiritual punishments, as for outward troubles, they are content to bear them, and are grieved no otherwise for them, than as they are signs of God's displeasure, this is a good note to try ourselves by. The second is a true desire and love to have a melting heart, to be often touched with the word, and with David to desire the understanding of the word above all worldly treasures, and the light of his loving countenance Psal. 119. above all earthly help or treasure: for the worldly men do greedily hunt after worldly things, and think themselves best at ease when they enjoy them, we must then not be like minded to these men, but earnestly desire the former, and then it will be an undoubted sign of the spirit of God. The third remedy against hardness of heart, is to join to the fear above named, and continually to labour and strive against it, in using carefully all those means which may serve thereunto, and as in our nature there is a continual desire of earthly things▪ so should we continually be moved to pray, that in spirit we may daily labour and strive against it, and as the husbandman, fearing poverty because his goods decay, or his ground bringeth not forth his fruit, doth labour more carefully to lay up against the time of need, like unto joseph when he was in Egypt; and as the ma●● Gen. 41. 56. fearing sickness, because his natural powers are weakened, or his stomach waxeth weak, will by Physic and other means labour to prevent it: so we must do against hardness of heart, for so long as we feel taste in God's word, to be humbled by his threatenings, and comforted by his promises, if we strive and contend to grow in grace, the Lord no 2. Pet. 3. 1●. doubt is with us. But if we wax weary of the world, and can feel not taste in it; if we cannot be terrified by his threatenings, nor affected by his promises, then is our case dangerous, and we have good cause to fear least the Lord will harden us: therefore must we in daily hearing and reading of the word, labour to come to some feeling of it, and in our quiet state, whiles the world is with us, lay up such things in store, as may be able to comfort us, when our ministers are removed, and the world taken from us. But many will be like joseph to provide for the dearth, but they will not store themselves with spiritual food against the time when the word shall be taken away. Now if through infirmity we do fall, and the light of the spirit be darkened, and our hearts begin to be hardened, then let us call to mind our former practice which we have had in the word, and remember the care we had to keep it, and it will be a great help to recover us again. For David no Psal. 77. doubt was very well helped in his greatest conflicts, by the remembrance of those places which aforetime he had read▪ 17 When as in receiving of meat, the meat that nourisheth, is changed into us, it is far If we apply▪ we must apply to the heart. otherwise in the chirurgery of our souls▪ For in receiving of the word & of the Sacraments which feed the soul, they are not changed into the qualities of us, but we are changed into them. It is the folly of the world now adays, and the evil that troubles, not only the base people, but the great also and the wise, that they think they must give sap & juice to nourish the word, rather than that they should suffer their wisdom to be maintained by the sap of the word, and they will set the Lord to learn of them. Well, in applying there is a great reason we apply to the heart▪ It is the principal place for God to work on, it is the usual place that Satan most inue●gleth, and therefore it must needs have a plaster▪ And here we inquire not only Esau's heart, who said in his heart, the days of mourning for my Father will come shortly, than I will slay my brother jacob▪ Genes. 27. 42. but Sarahs' heart too, who hearing she should conceive in her old age, laughed in her heart, etc. So that they must come to this cure, Esau's mourning heart, and Sarahs' unbelieving heart▪ ●ea and with them, all hearts. Apply the plaster to any place save to the heart, and it will do no good. If the disease come from the heart, as all sickness of sin doth, lay to the hand the plaster, or to the foot, or to the face, though it heal in one place, it will break forth in another, because unless the heart be well purged and cured, it will still minister new matter of corruption into every part of the body. We are not then to be healed at the ear as we think we may, and yet many will not so much as be eare-wise: we must not be healed in the brain, for many will go so far in hearing, that they may be braine-wise: but we must be cured at the heart, for it is required we should be heart-wise. Well, many will come so far too, as they will conceive and judge well of things, so that they grow tongue-wise, and can discourse and talk well of things, but yet for that the heart is not truly touched, they are as vain in sin, and as much subject to pinching sorrows for sin as any other. Great cause then the fountains be stayed, and the principal parts plastered: for if there be a world of sin in the tongue (as Saint james saith) then there be a great many worlds of wickedness in the hear●●● there be a beam to be sound in Mark. 6. the eye of one hypocrite (as Christ admonisheth) then there is a whole sta●ke in the heart. CHAP. XXXIX. Of Heresy, and many corrupt kinds of knowledge, and how the devil pester●th the Church with evil teachers. WE must humble ourselves to see Heretics do more for vainglory, and for their s●ct, than we will do ●or God's glory, and for his truth. 2 The nearer heresy cometh in likeness to the truth, the more Heresy. dangerous it is. 3 It is a dangerous thing to have a proud spirit, with a vain mind, for Note. the●e sins lead men to heresy. 4 The ●●ue● seemeth to be very strong: for as the wise conclude, if they that are courageous, In what thing and how far the devil may be sai● to be strong. were also politic; or t●ey that have wisdom, had also courage, none could stand with them. Wherefore these are dismembered in men, but in the devil they ●un●●e both together: for he is both courageous as a Lion, and subtle as a Serpent. This is he that foiled all men from the first Adam to the last man, in whose hand all the ●athers were no stronger than vanity: and in this age he hath made the high pinnacles of ve●●●e the jowe shrubs of the earth. Besides this combination of strength and wisdom, beside this proof of his courage in all ages, Christ himself, who is his enemy, saith ●e is strong, Luk. 22. 20. Nay, I will add more, Christ that overcame him, pronounceth ●●m to be a sh●●●d enemy. If he hath ●een strong, he is more strong, both because the world waxeth shorter, and we grow securer. In these latter days, the more the d●u●● rageth, the more his strength increaseth; for anger is the whetstone of strength: the elder the world waxeth, the more the devil rageth: For as he playeth with men, so he practiseth with the world, he layeth his sorest siege in his last assault when death beginneth to moderate ●im. And no marvel, for if he take a foil, or suffer the repulse in our life time, he may recover with ease, and come again with some hope; but because in death, either now or never, he must bestir himself, he followeth with all force. Secondly, he rageth the more, for our security or little accounting of temptation, and not serious bethinking of the matter, makes him the stronger; so as o●● negligence Omnia facit diabolus non tam potentia sua quam negligentia nostra. doth inarme his diligence. He is strong enough without a●●our & y●t ●o be sure he will put on armour too Goliath was strong, and yet he go● armour, which showeth great diligence; we are weak and ●eede armour, & yet seek it not, which showeth extreme negligence. Thus diligent is the devil. Sow no tars nor cockle, and yet in the fallow it will grow Simile. fast enough; but he cannot content himself with that growth, but he will sow also, yea and plough too, because he looketh for a plentiful harvest. This is his good husbandry, though his crop would be good of itself, yet he will sow. No marvel then though Peter contenteth not himself to call him a Lion, but a ramping Lion: and john termeth him not only a Serpent, but an old Serpent, having by experience gotten a perfect habit: and Paul asc●ibeth to him not only darts, but fiery darts. The armour of this enemy is partly the revelations of flesh and blood, partly the corrupt example of the world. The devil hath a motion in us, and straightway it seemeth a revelation to flesh and blood. Do evil, saith the devil; do so, saith the flesh, and strikes the matter deeper; do so as Preachers do it, saith the world, and this pierceth to the bone. If we could wring out these two pieces of armour, we Examples see before. Ther● be four special companions of sin. were strong. Now the devil as a Prince, john 13. 14. possesseth not always in his own person, but by lieutenants and ambassadors, who take up the title of his soul to his interest. This deputy or vicegerent is sin, which taketh us up as tenants for the devil: and this deputy is accompanied with four tetrarchs: The first is ignorance, where with when he had taken possession of our fathers, they might keep good houses well enough, and have many gifts indeed, for he knew that for all that, they were never the nearer to salvation. 1. Ignorance. Secondly, if the devil sees knowledge must needs come in, and ignorance must 2. Error. needs go out, he sendeth out Error, which must make men if they will needs be knowing, either Trinitaries, or Arria●s, or Anabaptists, or such like, who may live well indeed, and make a great show of godliness, but all for his greater advantage to win the more souls. Thirdly, Worldliness succeed, who dares play his part even upon them that have pure knowledge, whom neither Ignorance, nor Error could prevail against: 3. Worldliness. but if these prevail not, then comes Hypocrisy, and he will sift us, and search us to the quick. If an Angel from Heaven should withstand us to the face, we dare boldly pronounce, that ignorant, erroneous and worldly men, such as will take order for God; when their barns are full, and all Hypocrites, have surely unclean spirits breathing in them, 4. Hypocrisy Ephes. 3 2. 3. 5 There are many kinds of knowledge: The common course of the world is set Of many corrupt ki●d● of knowledge▪ & what is the right knowledge. down, Micah. 6 26 Ombries statutes are sought for knowledge of Law-points. Christ, Matt. 16. complaineth of another kind of knowledge: Ye see in the Evening, the sky is red, etc. but know ye the face of the Heavens, and are yet ignorant of the knowledge which bringeth everlasting life? A third kind of knowledge there is spoken of, Amo● 8. 5. and Proverhs 20. where a kind of people had a grace in making of the Ephah small, and the Shekle great. We have learned a trim part of knowledge to trip men in buying and 1 selling. Another knowledge there is Ecclesiasticus 30 24. when people keep much ad●e 2 about keeping of bullocks, and that so far, as they first prefer them: but God and his 3 kingdom are sought for afterward: Indeed these things are lawful for him that hath first 4 affected his own soul to seek the kingdom of God, but to make the knowledge of God come after, is preposterous. There is another knowledge, and that is of the law of God, which men make so small account of, that the Lord complaineth by his Prophet: how he hath taken pains to write the mysteries of the law, and men think it a strange thing; the knowledge of God his word is hard to them. Well we must enter one way or other, and therefore it shall be profitable to search and survey the ways. One way is set down Ephes. chap. 4. 17▪ where the Apostle 1 planting true knowledge forewarneth of going away in the vanity of their own mind, neither by adding or detracting, Deut. 4. 2. and. 12. 32 Apoc. 22. 1●. nor by cutting out the book in pieces, as in jeremy. This way is more flatly set down, Deut. 12. 8. Ye shall not ●oe whatsoever every man thinketh good in his own eyes: that is, if ye ever purpose to thrive in heavenly knowledge ye must not say: Me thinks this is good, or that is good, but ye must fetch all from the fountain of the knowledge of God, which is warranted. A second way is 2 chalked out, 2. Chron. 17 3▪ 4▪ where the Lord beginneth to commend jehosaphat for walking uprightly after his commandments, not after the manner of Israel. But we walk after the trade of Israel Be it spoken therefore to the face of all flesh, what man soever walketh thus after the trade of Israel, his blood be upon himself. The third way is sounded 3 Example. to us, 1. Pet. 3. 17. 18. Because we persuade ourselves to walk well, when we walk after example, because thus, and thus did our father's walk. Peter meeteth with this way, and saith, Christ hath redeemed us from the traditions of the fathers. This way would the woman of Samaria have walked, john 4▪ had not our Saviour put her into the right way. Let us learn to walk out of the way of custom, and to come into the way of God. Though all the world go this way or that way, yet let us say with josh. chap▪ 24 13. I and my house will walk aright, and so shall we grow from knowledge to knowledge, until all appear● before God in Zion. We must not then make God's word a stranger, because we will have it thus, if it be according to my reason, or according to the fashion of the world, or according to my forefathers, but setting these aside, let us grow in the word of the Lord. There is another thing much hindering this knowledge of God, that is, when we have a glimmering sight we cast of all guides, & yet in worldly things we have no end where should be an end: our ●ns are never grey headed, but in heavenvly knowledge we quickly make an ●nd, where should be 4 Preseverance. no end. Many can be content to know, but Paul would not have us children in knowledge, & therefore writing to the mother city of good learning he runneth still on this point with the Corinthians, know ye not, know ye not? a speech of a reprehension. Sometime we shall see in his allegations no Prophet, no book, no Chapter, no verse named, a greater matter, a high knowledge they had without all quotation, we have Prophet, Book, Chapter, verse Note. named, and yet no knowledge. Yet these are the times, that Daniel chapter 12. 4. speaketh Knowledge. of the increasing of knowledge, and joel chapter 2. 28. saith, that the Lord will not drop but power out knowledge on all, not on the jews alone; but Esay more plainly, chap. 52 8. reporteth that we shall see eye to eye, and chap. 62. he saith that the knowledge of Confer Zach. 12. 10. joel. 2. 28. with Esay. the men under the Gospel shall be greater than the knowledge of the Priests in the law: if we should be such, we had need to begin betime. Well it is an hard saying, that this knowledge is required of us, but it is true, and we shall surely be met withal. Look on the Primitive Church, and ye shall see women so desirous of knowledge, that they would be so eager of it, that they would be ask questions in the Church, so as the Apostle was 2. Cor. 4. 3. 4. feign to moderate them. But we need not this moderation, of whom Esay speaketh more truly, that precept must be upon precept, line unto line, there a little, and there a little, and all littles make but a little with us, Esay 28. 10. A wonderful thing. Ministers cannot now adays bring out of their treasury things new and old, because they must still teach principles. Well it is a note of reprobation still to be learning, and not to be learned, to be still at the dug, and never to be past our A. B. C. But to do ill, we have wit at will, jere. 4. 22. we refuse the running water, we choose puddle water, but for the pure water we neither have it, nor will have it. 6 Every Church, every commonwealth, every University hath both land and dunghill, The devil pestereth the Church with ill teachers and blind guides. howsoever we shuffle them togther, making the land, where the dunghill should be, and the dunghill, where the land should be, because we consider not, that we have the charge of Acheldama. i. of a field, not of judas blood, but of Christ's blood. And hereof it is, that sin is the rankest corn in this field, which shall never be otherwise, until we cease making husbandmen of the shreds and dregs of the people. But it is Satan's policy not to strike at every shrub on the hill, but at the trees of Libanon in mount Zion, from The flock of Christ is bought with Christ's blood whence should come sound & sure timber to the building of Salomon's Temple. He knoweth it is more dangerous to poison the fountain, whereof all drink, than the cup whereof one drinketh: and therefore he hath well provided the ministery to be but a spring whereat all the wild Asses quench their thirst. 7 Men must look what follows of sin: Heathen men say that a man differs from a beast in this, that he sees things to come in his actions, saying. What shall I get of this, or that? or what will become of it, if I do it? I get this commodity, etc. A beast is only carried to prevent things, doth that which is before sense: some of them perceive somewhat, as the weather; but that is not by discourse of reason, as man doth, but by instinct of nature which God gave them at the creation. The same difference is between the spiritual man and the carnal; the carnall-man sees what will follow, but goes no further than this world, and compass of it, as what profit or harm will come by this or that: the godly goes to the word, and sees what that speaketh of life to come. CHAP. XL. of the judgements of God, and how just he is in judgement, and how his promises and threatenings to Israel, appertain to us. LEt the wicked rebel as they will, and think how by their subtleties they may escape Gods threatened judgements for a while; yet they shall be pursued from far, and shall taste the heavy hand of God, both fearfully and wonderfully: as we see in Achab 2. Chron. 18. 33. and others: wherefore let the judgements of God ever humble us, for if they do not humble us, assuredly they fall upon us. 2 It is a good property of faith, to fear the word when we see not Gods judgements: So believed Noah before the flood came. So feared josiah and he had peace; so feared Ahacuck, chap. 3. This if we do we shall escape punishments, as those did; but if we do not, than we cannot escape. 3 As there was not one of the Israelites perished, so was there not one of the Egyptians See death and judgement. escaped; which is a type of the last judgement of God, wherein as not one of the wicked shall escape, so shall there not one of the godly perish. 4 We may not doubt, albeit we see not Gods promises forthwith accomplished: neither must we be secure, because we see his judgements and threatenings delayed, as they did in jeremy's time: for though he tarry a while, yet will he certainly come at last, and that more speedily to us than to them, because our sins are greater, for that we have greater means of knowledge than they had. 5 They that mock long at God's judgements, will mock in the end and be mocked: wherefore it is good to pray for inward reverence, before God sendeth outward vengeance. When the Lord accuseth and judgeth us to show himself just and innocent, he will have none other to witness against us than the mountains, or the heavens and the earth: he will come to no court on earth but to his creatures, and his servants have used the Micah. 6. 1. Esai. 1. 1. same proceeding, as Moses calleth heaven and earth to witness, nay we are to call to witness the stones in the wall, the timber of the house, that they may give their voices on our sides, that we have told them their sins, and that we have spoken to their consciences, The Lord is just when he doth judge. and then the very beams of the Church and stones of the wall shall be witness of this controversy. So that though men would bear one with another, yet the mountains, the heaven, and the earth shall give up their voice, that God hath not come suddenly upon us, but that he forewarned us. It were a great matter if a man should be judge in his own cause, yet the Lord so rules the matter, as that he will condemn none, but such as first shall see their just condemnation. We shall have all things laid plain and orderly before us, as it is Psalm 50 so that we shall be driven to confess God's plea to be just against us: for howsoever men can daub and deceive their own conscience, howsoever they can smother and choke their own sins and delude men; yet in the day of wrath, the sealed book, the sealed book shall be opened, and the recorder in our own conscience shall give sentence unto it, and then the Lord shall win and recover his action at our hands, and we shall yield that he is just. 6 There are places in the Scripture, where the Lord is a comforter, and there are places, How God is an accuser and an acquiter. wherein he is an accuser: the places where he is a comforter show such persons or such times, wherein the Lord by his accusations hath so far prevailed, that the people were humbled thereby. The places wherein he is an accuser, import such times and persons, to whom the Lord hath showed many comforts and benefits, but they have been unthankful, as are we in our times in our Realm, and in this place. For it hath been the wisdom of the Lord always after his threatenings taking place to remember mercy, and after his mercies contemned to send out his threatenings, as Hose. 4. 1. 7 The manner of the ancient Church hath been, that wheresoever mention was made in The promises or threatenings of Israel appertain to us. the word of the children of Israel, the Christians took that specially to appertain to themselves. But now adays in our age the case is far otherwise, we are so loath to be accused, that our manner is to account ourselves to be accused in nothing, but there where the Lord hath as it were, by name spoken unto us, and if the Lord hath written no prophecy specially to this land, than we think nothing concerneth us. Howbeit, as Paul saith, Rom. 2. That they are not only jews, that are jews outward, but they also which are Iewes inward: so I say, that they are not only the children of Israel, which came out of the loins of Israel, but who so truly lay hold on the promises made unto Israel, are the true children of Israel also. But not to stand long on this point, I say, look as Moses is more inferior than Messiah, and as jesus is better than josuah, & the kingdom of heaven better than Canaan, and the blood of Christ more precious than the blood of bullocks or of goats; so are we better Israelites, by faith taking hold of the promises made unto Israel, than they that descended only out of the body & loins of Israel. So that if any will lay claim to the promises of Israel, he must acknowledge himself to be the child of Israel: but if any will let go his hold on this promise, he must also exempt himself from being the child of Israel. He may well be of the line of Cain, Cham, or Esau, but the other he shall not be. And then if we will be the children of Israel in their promises, we must be the children of Israel also in their accusations. And surely there is good reason why we should so be, where as jacob had two names, the one jacob, the other Israel, we read very seldom in the Scripture that the jews are named by the children of jacob, but called for the most part the children of Israel. For the name of jacob being given him at the time of his nativity, and the name of Israel being assigned him by the Angel for a name of benefit, because he wrestled with God, the Lord herein insinuateth, that the children of Israel, that is, the children of his benefits, must with a special care hear his word. 7 The not observing of the judgements of God, maketh us so loath to love his mercy, and so slenderly to fear his judgements. 8 It is a natural thing to reform ourselves whilst Gods judgements are upon us. CHAP. XLI. Of joy and Sorrow. HE is not far from joy, that sorroweth either for want of good things, or for sense of evil: for the true way to godly mirth, is to feel godly sorrow. 2 When we have greatest cause of joy for well doing, than it is a good thing to fear most our unthankfulness, and one self-love and our secure unkindness. 3 Gods children not cherishing a continual sorrow, have often an excessive sorrow. Sorrow. 4 When a man is most merry, he is nearest danger. Mirth. 5 We shall sometimes feel by experience, a terror suddenly come upon us, when we Melancholy. are alone, or vehemently to strike us in the night, being sent of God to humble us: the Physician will say it is a melancholic passion, but I say it is the power of God's presence, preparing us to prayer, or some such like service of God: which when we feel, if we fall down before the Lord in prayer, we may find an unspeakable joy following it, but if we cherish it with evil surmises, it may bring us to further inconveniences. 6 The way to godly mirth, is to feel godly sorrow. 7 The people murmured at the red Sea, yet the Lord forgave them, and healed them: Again they murmured at the bitter waters, yet for his promise sake, and the faith of some, he pardoned that sin also, and helped them, and brought them to sweet waters and Palmtrees, fit to camp under. Where we may behold how the Lord tempereth their sorrow with joy: for his children sometimes must feel his favour, and sometimes feel it not. He letteth them see his goodness many ways, and his heavy hand but seldom, and therefore we ought to bear it more willingly. Again, we may learn that we are the fittest to receive mercy, when we have felt his justice: and when we have found his goodness, we must take heed of security, for when we are passed one cross, he can prepare another for us. 8 By many means come we to joy, saith Chrysostome: the wise men of Greece wished men to rejoice; and the Poet saith, Without joy life is no life. So it may seem joy is life's Chairein ano charas bios ou bios. life, and therefore men seek it so much. He that avoideth not something that is not evil, must needs do much evil: In riding, we will not ride so near the edge of the ditch as we can, but leave a good deal between, lest both our horse and we fall in. This is our policy in riding, I would it were so in living. It is not Christian wisdom to go as near evil as we can. Well is mirth evil then? Too much use of mirth is nought. We must not study for mirth. If it be not a present jest, it looseth his grace, Deut. 29. If he be thirsty he will drink till he be drunken. Those things we desire too much, we will keep too To add drunkenness to thirst. Vers. 19 Non noti sumus ad lud● fast, we came not (faith Tully) into the world to make merry. One saith, when ye would be merry, this you may do, but make no occupation of it. It is the worst end of a good wit to invent mirth, and yet we see daily, how many think this is their portion in this life. Ambrose giveth them a fit name, he calleth them superfluous creatures, and so they be: for the world if they were gone, were well rid of them. And Hierom saith, God cast not man out of Paradise that he might here build him another, but that with swear, etc. our recreation must not be thus, to make it our profession to move mirth and laughter, a very Idolarie, if one may call it so. This joy is but a bastard kind of joy. Hilary saith, it one laugh when he is going to prison, every man will count him a fool. So if we will rejoice, let us rejoice in that that cannot be taken from us, for when those things perish we must perish also. 9 I find mention in divinity of two kinds of joy, the one lawful, the other qualified with circumstances. The first, Chrysostome calleth angelical joys, and Hil●ry calleth them joys of the Palace, or such joys as are in the court. These are the best, & in these we may be secure, if ye separate not joy from the glory of God. There be four angelical joys. The 1 first is the touchstone, whether we rejoice truly or no, Psal 1 7. Let me tongue clean to the roof of my mouth, if I forget, nay, if I perferre not jerusalem in my murth! God's glory flourisheth most, when the Church flourisheth, & therefore that is the true joy: but there are some that can fatten their hearts, when jerusalem lieth in the dust. The second joy is angelical indeed; 2 so our Saviour Christ calleth it when a sinner returneth to the Lord, than the Angels rejoice, and this also is a safe joy. When the prodigal Son returned, his Father did well to receive him with such joy, though his brother did hang the groin at it: & one of the Fathers saith, though it were but a homely speech, that it was the best calf that ever he killed, the best piece of veal● that ever he bestowed. At this day there is but small turning of ●inners, & small rejoicing for it, and I think this to be the cause of that poverty, for that they being come home, none will give them a ring, a gown, etc. Luke 15. The third joy is. Psal. 3 122. I reioyce● when they said, come let us go to the house of the Lord First, to rejoice in the means of salvation, as in Sermons, in Preachers, and such like; this is angelical, & David's joy: I rejoiced when one told me there was a Sermon in the Lord's house, and said, come let us go. A Father saith, thou makest haste to a banquet, but not to the Temple: thy mirth is not good, thy life is not good. Thou canst watch all night in dicing, but not in meditation. The fourth kind of joy, is Proverbs 22. 25. In the rest a man may counterfeit a rejoicing, 4 but this passeth all hypocrisy, which is the joy of the just, to do righteousness, judgement and equity. Show thy conscience all the goodly things in the world, it shall not rejoice at them so much as at one good work. This joy will never depart, their works follow them, and so shall the joy of them. The Apostles went away after their whipping, and rejoiced, not only that they could suffer scourges, but that they triumphed. What joy soeuner we have else, if we think upon judgement, than we say unto our mirth, thou art madness, Ecclesiast. The second kind of joys Petti● joys Bitter sweet joys. chap. 2. The second kind of joys, Chrysostome calleth petty joys: Hilary termeth them the solace of prisoners, who eat and drink for a while, but shortly the judge cometh and condemneth them, and they are executed. This Solomon called bitter sweet joys, proverbs 14. 13. This is certain, every one will have the one or the other: if they cannot get Penelo●e, they will be suitors to her maidens: these be seeming joys, and we think Seeming joys. them to be great, because we know no better. For if we knew the joys of the righteous, we would laugh at these vain joys. It is noted in Cain, after he had lost his place in Heaven, he got him as good a place in earth as he could. jubal he found out organs to make his Grandfather merry. What is it then unlawful? I will tell you what the Fathers said concerning it: The believer can never find time for laughter. Hilary saith, that whatsoever we love in the world, we take thereby occasion of laughter in prison; and this is frenzy. If these men lived now, they would be accounted precise fools, Storks, blocks without affections, for these be the opprobrious speeches which the wicked use against good men: but if any man can rejoice in Psalms and spiritual songs, if he can find an honeycomb in the word, and with David can dance before the Lord; God forbid, that I, or any should play Michol to mock him. Nay, I will say with Moses, I would all the Lords people were as these be: and took pleasure in these things, for thus we ought to be, and I will say with Paul, would to God you would practise these things which I teach But where the Spirit is carnal (as Bernard saith) where there is a mouldy soul, a dry heart, where the Spirit is turned A mouldy soul, and a dry heart. into flesh, there men love these petty joys, and bitter sweets. But yet (not to foster any man's imperfections) the Church hath children of perfect age, she had babes, yea, even such as are in their lump like the bears whelp, we cannot come from Beersheba to Simile. Bethel at one step. These actions in themselves are not unlawful, but ●●fles are for babes which the Church beareth with, until God provide better sor us, not commanded but permitted, as Paul, when he was a child, spoke as a child, and we are all in the estate of children, 1. King. 11. Salomon's men that went to Ophir, did not only bring gold and silver, necessary for the commonwealth, but Parrots and Apes for children. 10 The true rule of mirth is set down, Ephes. 5. 4. it must not be rotten mirth, mirth of 1. Aischrótes. concupiscence, to speak plain, such as is obscene and scurril mirth, corrupting good manners, concerning which Bernard saith, if it be a shame to hear, let it be a shame to speak. ●▪ Morologia Eutra●eleia. Secondly, the mirth may not be Dymic●s, pricking mirth, quipping mirth, and ●aunts, to please our auditors with. The third thing is, that it be not without reason, unreasonable Si pudeat audire, pudeat dice●e . 1 mirth, feather-mirth, when there is no cause to be merry, when a man hath a conceit of himself, to which Paul opposeth thanksgiving, that our mirth may be gracious. And thus much for the first kind of corrupt mirth. There is a second kind, jerem. 15. painted á●●gos. out: I sit not in the assembly of mockers, because of the company, which is noted, Hos. 7. 2 When that Kings would be merry, they must have an hick-scorner, and a common jester Eucharistian. Taverne-mirth. to come among them, this is Taverne-mirth, and the fools cannot else be merry. So then our mirth is evil when we make not choice of company. Thirdly, not using of the right time, is vicious here, job. 21. 13. They spend their days in wealth, and suddenly they go done It is his Catastrophe. into the grave. It is that whereupon Augustine saith: I would that men did not only lose 3 their time, I wish they might not lose body and soul also, Exodus 30. They sit done Ducunt in bonis dies suos, & to puncto temporisibunt in infernum. to eat and drink, and rise again to play: But Eccles. 3. Weeping is first, afterwards loye. Ezekiel. 9 The Mourners are marked with the Lords TAV. We make our studies-labours and trades, a parenthesis to our play; whereas our play should be a parenthesis to our labours. lastly, measure and manner must be observed, Proverbs▪ 22. A Fool 4 when he laugheth, lifts up his voice, but the wise man is scarce heard: it is like the fire of thorns, a little fire and much cracking; so in a fool much laughter and little cause. We may not as Fools, tyre ourselves with laughter: seeing thou must stand before the bar in judgement, how is it that thou canst so laugh? saith Chrysostome. And Hylarie saith on quum debes assistere judicio, quomodo sic rides? Psalm 137. All our joys in this life are as the waters of Babylon. We must rejoice in trembling, Psalm 2. If we have not this we keep no order in the rest. Remember to observe these rules. 11 In our pleasures we are especially to beware, that we take no pleasure in pleasures, Men must not be mirth mongers, (that is) men must not study for mirth. And what is Take no pleasure in pleasure. the reason? Surely, because where there is an exceeding and over much desire of a thing, there is like to be an exceeding, and over much use of the thing, when we have it: which is our reason against ambition and covetousness: for riches and honour in themselves being How far we may rejoice. good, by an excessive desire and use of them are made nought. The end of our mirth must not be only to bring pleasure, and that pleasure may bring joy: for than we shall rejoice to rejoice, and this is Idolatry. For it would be prejudicial to our rejoicing in God, for whatsoever hath an end above this end, is dangerous. One saith very well, if my body Note well. be but a strainer for meats and drinks to run through. If I serve for none otheruse, but to make report of the sweet and sour taste of this or that, surely my life is not worthy of life. Again, we must beware in our mirth, that we have not a care to please our hearts, our hearts being unsearchable pits, if they follow natural things, they grow to be too natural, and therefore they are sometimes to be pressed and imprisoned, until they smart, least having too much liberty, they cause every vain in soul and body to smart in the end. 12 Youth especially is to take heed of pleasure: for though fire be good, yet in flax or Young age is a dangerous age tinder it is not good: So though pleasure be good, yet pleasure in youth is not good. We need not plow for weeds, they will grow fast enough in the fallow. But some will take pleasure in youth especially, and they purpose to become good, and to live gravely hereafter, and to behave themselves solemnly afterwards. This is to make a covenant with the devil, as the devil said to Christ: I will come out, but the time is not come yet; so we will leave pleasure when the time comes, & in the mean time he keepeth us in a purpose, wherefore there are more in hell than in heaven. Young men make their sins of a double die, crimson sins, they become a disease of the bones, and custom is turned into a necessity: whereupon divers say, I would feign, but I cannot leave them, whereof where one doth recover, forty rot away. If Satan can make our youth an unprofitable age, all the ages after hardly any good to be looked for. For if he once nip the blossom, where is the hope of the Autumn? where may we look for fruit? Well, if we will needs use pleasure, we must set down some measure. 13 The devils rules never have exceptions, but God his Saints must learn restraint; We may use pleasure, but with restraint Affections. we must never make our hearts the stewards of our affections, that our thoughts wander not in them, and least in desiring things too much, we exceed when we have them. There must be the least appetite of those outward things, because there is the least use of them. If a man cannot want them, he will abuse them, when he hath them. It is true that jerom saith, Verecunda initia suntomnis peccati. Their original or beginning is honest, but their growth and greatness is deformed: and that also, Sin is very reasonable at the beginning and very shamefast. Thamar went first to play the whore with a vail before her face, but now with an open face. First honest recreation, and then a pleasure of vanity▪ recreation before labour, to play before we study. We use pleasure, but to no good end. So Elies boys would have the fat without any reason. judas could see the absurdity of this: To what end is this ointment spent wastefully? we use such things too much or too long, whole days from morning until night, till we be set on fire with them We come to be too effuse. Nabals' feasts are like the feasts of a king, he being but a country farmer. 14 This is a general rule, wantonness is the beginning of sin: we see in Esau, to what Wantonness ends in wickedness. great profaneness his wanton pleasure in hunting grew: So in the Scriptures there can be found none other beginning of Salomon's fall but this, that 1. Reg. 5. when he had spent seven years in building the house of God, he spent thirteen years after in building an house for himself. This was scarce a good property to bestow thirteen years on his own house and seven years on God's house, and the Apes and Peacocks that he brought into the Land, set the people on such vanity, that they vanished away in their wanton thoughts. Idleness and trifling be the callings of Gentlemen now adays, as also needless expenses, 1. Tim. 5. CHAP. XLII. Of Inuiries, offences, and controversies. WHen an injury is offered thee, the Lord doth try thee, what love, Injury. patience, and meekness is in thee to bless them that curse thee, which will follow if thou be the child of God: chose if thou requite evil for evil, then doth the Lord show unto thee the corruption, which thou must labour to pull out of thee if thou wilt overcome. 2 When we see that others stand in need of our help, and we are Help. able to help, the Lord requireth our obedience. 3 Meditations of GOD'S promises and providence, will drive from us all desire of Revenge. revenge. 4 We must not tarry until others reconcile themselves unto us: but as God doth rather oftentimes, by heaping his benefits than pouring his plagues upon us, show us our sins; so must we rather by courteous dealing than severe handling, show others how they have offended us. 5 The more Pharaoh restrained, the more Moses stood in the thing that was commanded; Offences small sins. contrary unto those which making a mingle mangle in religion, yield in some things, but we must not yield a lot of that the Lord requireth, although in worldly matters we ought for peace to yield one to another. In religion it skilleth not how little the matter seem, for which we do contend. The least thing that God commandeth is great in the Matth. 5. Num. 20. sight of God: and God's children have been punished for small offences in appearance, as Moses and Aaron for grudging were debarred from the land of promise. josiah was slain because he asked not counsel to go to war, which may teach us to beware of the least offences. It ought not to be condemned nor counted preciseness not to give consent in the breach of the least thing, though we may bear them (when they cannot be redressed) but not with consent. 6 Shall we be contentious? I think no nature is so miscreant, that it doth delight How far controversies are permitted in the Church o● God Fia● pax as fiat lux. in contention: if any delight to dwell in Mesh●ch, as David calleth it, I would he had a tabernacle there: if any delight in contention, I wish no more harm, than that he may be never without it. What then, shall we blot out controversies? That were to teach the spirit of God wisdom. Could he not as well have said, let there be peace, as let there be light? ●ay, God hath ordained there should be contentions, and not only permitted them, but saith, they must be, and such as be about the weightiest matters in truth called heresies, 1. Cor. 11. Then it is a dream of idle brains, that any good can be received without controversies, and as the Prophet Esaiah saith, without the barking of some dog or other. It is not so in evil things; they are received with silence: what then shall we play the pots, and ask the potter a reason of his doing? Albeit I like not that humour Wherefore controversies and heresies be in the Church. of men, which will search out the reason of God his doings, when they know his flat will, yet in this we may, because he hath set it down. There be three reasons, first that those, That are steadfast may be approved, we will have it in this. As Satan did to job, God called him, what sayest thou of my servant job▪ liveth he not uprightly? No grandmercie, said he, for he hath all blessings of thee, but take away them, and then etc. Secondly, 1 there are cities to be governed, and to that end we must use our talon. john reproved 2 the Scribes and pharisees and came to reprove Herod. Samuel reproved Ely, and came to reprove Saul, that might have smitten off his head. Thirdly, that the Devil may have the 3 greater overthrow, that as God triumphed over him in job, so in our constancy he might do the like. Then controversies are necessary. How then is it, that God is called the God of glory and peace? that Christ is called the prince of peace? the Gospel, the Gospel of peace? the Ministers, the Ministers of peace? of glad tidings and unity commended so general? Surely it is the fault of our age to deliver the word by halves, and so I say, that he that teacheth peace to be good simply without exception, teacheth an error. Therefore peace must be peace in truth, and for this cause Christ saith, I am the way, the life and truth: for to have contention with such as hold not in him, is no breach of peace. Nay the wicked among themselves have no peace, it is but truce, they have covenanted with hell for a time, a day, a few years, or as the rearme of their life, and then is great and everlasting debate, we may see it in the first agreement among the wicked. The serpent disputed with Heva, until she had yielded; then all was quiet until the evening, but then Truth and peace go together. came one & broke the truce. Separate peace from truth, and peace is no peace. The reason therefore is set down, Ps. 138. Lord thou hast magnified thy truth above all things, therefore above peace. And that I fall not into that error aforesaid myself, I will tell you what truth is. We think we are at peace, & have unity perfect among us if we be of the same religion, and we agree, that we must, and willbe all Protestants: but the fathers have all distinguished truth into three parts. * See chap. 71. First, truth of doctrine in religion: Secondly, of life in our conversation: Thirdly, of justice in giving preferments. Unless a man hath all these, he hath none of them: and if in all these be peace, I will seek & ensue after peace; as saith the Psalmist: if any offend in these, I will not have peace with him. We know, that veritas doctrinae hath had witnesses martyrs; so have the other two, though they send us not to heaven in a fiery chariot: but an evil name which every man for their stakes must provide to suffer: we must be in this, as Christ, when he kneeled before his father in the garden. If man's salvation may be wrought, let this cup pass; if not, thy will be done. So if a man should hold us a cup of the wrath of a multitude, or a mighty man, we must say, if it be possible, the truth may be defended without this; then let this cup pass: but if it cannot be otherwise, let me drink the dregs & all. So that God himself in such cases is the author of dissension. He will have dissension, he sweareth, Esay. 59 that he is angry, for that none will make dissension in taking part with the truth. GOD the Father may seem farther off. But even CHRIST the Prince of peace himself, Mat. 10. saith: I came not to bring peace, but a sword, that they which consent in wickedness, might stick no longer together: And Psal. 94. David saith, Who will take my part against the wicked? That was a voice of dissension (if ever there were Flabellum. any, even that which Tully calleth the fan of dissension. Augustine saith, this is nothing but a question between the Counsel, and the Tribune, they will agree with the inferior magistrate against him, that is as far above him, as the Counsel is above the Tribune. Therefore when there is dissension we must not be dismayed. It is foretold, Esay. Sedition. 5. 24. jeremiah is feign to cry, my Mother hath borne me a contentious man. The Israelites said, we shall never be quiet till Amos be from among us. Even the Devil himself chargeth our Saviour Christ with it, Art thou come to torment us? And the less dismayed shall we be, if as a learned father saith: first, if we prayed against it: secondly, if we have desired to join In dissension, what we must observe. peace and truth: thirdly, if we have felt a mourning, for that there is dissension: fourthly, if we be ready to yield a reason of that we do: five, and will (for quietness sake) confess a fault, where there is is none. They have one great argument, that it breedeth no offence 1 2 so to contend. This troubled many in the primitive Church, leaving many good things undone, which otherwise they would have done; till at the last they concluded in a council, 3 which hath been held of all fathers, schoolmen, and Divines hitherto, and I pray God 4 5 it may be so of us. It is better that an offence arise, than that truth be forsaken: and thus much of controversies. Many now a days in giving voices, have a pretty wise policy, because it is so evil a Vtilius scand●lum nascitr, quam veritas deseritur. thing▪ I will give no voice at all, hold you content, such be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, neuterpassives, indifferent men, that will do neither good nor evil. These are odious unto the Lord, Zephani, 1. 12▪ If there be any man, that saith, I will neither do good nor bad, or hath set down We will either do as we list, or not do any thing at all. that rule with himself, I will, saith the Lord, seek him out with a lantern to a strange judgement. They will say, as it is Ps 12. Our tongues & lungs are our own, and therefore we may speak, as we list, and when we list. By this they show, that they have neither Logic nor Divinity. The holy Ghost saith, thou shalt not give thy voice. If the precept be affirmative, it bindeth semper not ad semper; but if it be negative, it bindeth but semper and ad semper. The like precept is, thou shalt be no usurer: well, I will not lend at all, but thou must lend, and yet not lend to usury. Thou shalt not take the Name of the LORD thy GOD in vain. Well, I will not swear at all; yea, thou must swear by his Name, & yet not take it in vain. Thou shalt not bear false-witness: well, I will bear no witness at all; yea, thou shalt Of giving voices in civil, or Ecclesiastical assemblies. bear a witness, but yet not a false witness. So I will not give my voice at all; yes, thou shalt, and yet not to a Rabbi, or a multitude. The reason hereof is, because we were born to bear witness to the truth. Therefore was I borne saith Christ. Whereupon Augustine saith, this belongeth to all Christians. Fulgentius a good and holy father saith, when Truth is endangered, both he which denieth it, & he which holdeth his peace, do betray the Truth. Well, it is said, thou shalt not answer, and therefore we hold it not needful to give our witness to the Truth, except we be asked and entreated. But is it not often said in the Euargelists, Then JESUS answered & said, when no man spoke unto him? Hereupon one said, Truth demanded it in his Conscience. As GOD is said in Esay, to hear us, before we call unto him; so will he have us to answer him, before he speak to us. Psal. 5. David tarrieth not to defend the innocent, till he be entreated; taketh no reward to do right, being realie without desiring. As we have two kinds of sins, sins of omission, and commission, and Psal. 128. if they put but their hand to wickedness, touch it with one finger, and not put to their shoulders; so is it not only unlawful not to do good, but also not to work together in good. And as the man that lusteth after a woman, committeth adultery, but she is clear: so those that give not witness to the Truth, though it prevail, have to themselves overthrown the Truth; and those that have given witness to it, though the Truth fall, to them it standeth. But that is flat without all exception, He that is not with me, is against me. Yet some have answered this place unto me in private conference with that other place, He that is not against me, is with me: So then, if ye give a voice, and not against the Truth, ye are with it▪ Mark, of whom Christ speaketh, of one that was no disciple, that had not given his name to Christ, of him Christ saith: If he be not against us, he is with us. As if one be of another land, if he be not against the Prince, he is with him; but if he be a subject, if he be not with the prince, he is against him, and shall sustain the punishment of a rebel. Who they be that prevent, and what it is to prevent others. 8 If we would know what it is to pervert, we shall see it in Augustine. De vera religione cap. 34. to put out of order, as it were shuffling the cards to place a deuce with a King, to bring in that which should be kept out. Now what is order? that the worst be subject to the better. Then those are perverse, which place the worst above the best, which place them in great callings, which are unworthy to be among the base people. To them it is said, cease to do perversely. None perverts another, but first he perverts himself; and those that pervert themselves, pervert their rules or their ends: their rules, as to prefer man's laws before God's laws; their ends, as preferring temporal things, as this case, this gain, before eternal: now and then at their leisure thinking of the chief end of all, but preferring the other. Even as the crab going backward himself, persuadeth all other fishes they swim wrong: so these being perverse themselves begin then to shuffle the cards, than they will have men be of their minds, or they will turn justice into wormwood, that it shall be as bitter as wormwood to the good man to do justice: for my part I would Achab troubled Israel no more, though Eliah bear the blame. 9 He said that when he considered how Noah, Moses and others fell in their latter days, and how the most excellent have fallen; he most earnestly prayed that the Lord would take him out of the world; before that his life should bring any offence to the Church of God. 10 jacob and Esau cannot agree in one womb, Sarah and Agar cannot agree in one house, Isaac and Ishmael must not dwell together: there is no agreement between the children of God, and the children of Belial. 11 Moses was angry, and is commended for it, so that every anger is not condemnable, Anger. but to be angry without a cause and without measure. Some men will be angry for their own cause, and very hot; but in God's cause they will not be angry at all: this is a fleshly anger: but when men sin either to the dishonour of God, or their own destruction, then to be angry is a good anger, if the salvation of our brother doth move us thereto, not our own injuries: for we can bear with patience, injuries so far as privately it concerneth What injuries are to be borne. us, but when it toucheth GOD'S glory, we cannot but be angry. Some are angry for every thing, and in light matters, and yet not in weighty matters; then let those men take heed, for these are very faulty. But if we be like the Lord, not marking what is done amiss, nor being angry continually, that we had rather be loved than feared, and according as the matter is, so is our anger; then is it good: otherwise it is not to be allowed; for as the Lord doth use more means to cause us to love him than to fear him; so ought we●o do, and to be more careful with love to win, than with anger to compel. The Lord is slow to wrath: and anger resteth in the bosom of fools, whereas a wise man will repress anger. Then let our anger be according to the fault, a light fault, a light anger, of To win with love. small continuance, but we must believe the Lord to be greatly grieved with great sins. In God's cause some men are moved, when themselves are also touched; but if themselves be not touched, they can be quiet: but when their brother is hurt, though God be dishonoured, they care not. If we see ourselves moved but then, when ourselves are touched, let us suspect the want of faith, of love, and zeal of God's glory, and think we stand too much to our o●ne praise: but if we cannot be content when the things do not touch us, but even the glory of God doth move us to anger, then is it good, and of God: Though some be our very friends, yet we can be most angry with them when they favour us; and when they displease us, we can remember the old love, and so still mingle anger with love: and if I can be angry with whomsoever I see the same sin in, then is it also of God, and to be allowed: and indeed true Christian anger will sooner be to his friend, than to his enemy. Again, when we can first begin with our sins, and be more angry for them than for others (for no man can ever be angry for other men's sins, which cannot be angry for their own) and this is that which Christ saith; Cast the beam out of your own eyes, etc. But when our anger first beginneth with ourselves, and that there is no sin which we would willingly rest or favour ourselves in, then if we be angry with others for the same sins, this is of God; if we cast the first stone at ourselves, and if the sin be in us, we strive against it; if it be not, we fear it may be, and therefore study to prevent it. Again, when our anger doth let us from doing any duties to them which we are angry with; then is anger to be misliked: but when we are ready to show all duties to them, as to pray for them, and all other duties of love, then let us have here a testimony of good anger: but if it make us to have a troubled mind, though it be for a good cause, it is to be respected: for the works of God's spirit in us, do not hinder one another, but rather do further; and if we were cold before, and yet now shall be quickened to prayer and other good exercises, this if we find, it is a note of good anger. Again, our anger for the breach of God's commandment, is joined with a compassion over them which have thus offended, because of the wrath of God which hangeth over them; thus was Christ angry and sorry, Mark. chap. 3. and also when he wept over jerusalem, and Paul, 2. Cor. cha. 12. ver. 21. faith, he should be humbled when he cometh with a rod to them, and therefore he describeth fleshly anger, that they were puffed up, 1. Cor. 5. Rom. 15. We should support the weak, and be so grieved, as though we had done that they have done. When we see the sins of others, we must be so grieved, as if we had done them ourselves: Christianity hath grief, flesh hath joy in the sight of the sins and infirmities of other men. 12 Worldlings being poor, look only to the injury of men; and being sick, look Worldlings know not the God of providence. only to the means; and in whatsoever trouble they are, they are like the dog that looketh to the stone, and not to him that throweth it, because they know not that the Lord is the healer, but think it is by fortune, and not God's providence; and therefore they look not to God, nor their sin at all, or else look only to the angry countenance of God, and Simile. so come to miserable ends. Therefore it is a blessing of God to see, that for his sins a man hath any trouble. The contrary cometh to pass by the ignorance of God's providence, which must by faith be believed, as the creation is, and therefore a man may see, and yet believe not God's providence; for God hath time, and all things that in time come to pass, be in his hands, Eccl. 3. So both must necessarily be believed, for they are both the first article, and one without the other cannot be believed▪ Then let us believe that he is our healer, and therefore when we are stricken, let us look if we have walked well in our calling, then is it for our trial, and in the end we shall have everlasting joy: but if we want a good conscience, then let us know it to be for our sin; therefore look to the law, where we shall see, though not the particular sin, yet one of these which God hath ordained to keep us from sin: as we shall see it is either for that we have not heard the word, nor prayed, nor been thankful, or not received the Sacraments, or else done these for fashion, and not in truth, and these are such sins as the Lord will punish: as Paul saith, 1. Cor. 11. Though there were many other sins, yet if they had used these aright, they should either not have fallen into these sins, or else he would have given them repentance, whereby they should have prevented his judgements. CHAP. XLIII. Of judgement and folly, and of judging, reproving, and praising. THe Devil when he cannot at the first corrupt affection, he will begin to corrupt judgement. judgement, and then affection. 2 We may be convinced in judgement, and yet not have our minds changed and renewed, for that cometh only when our affections are reform into the due obedience of that which we have in true understanding. 3 When we defer to have that in affection, which we have in judgement, it is the just judgement of God, to deprive us of that which we had in judgement. 4 We may not judge of any thing by any one action, neither may we judge suddenly, judging. but tarry Gods appointed time, for he will manifest all things in their appointed time. 5 We must beg of God the spirit of wisdom to discern the dealings of men: for the wicked do often the same things, and in the same manner that God's children do, but yet not with like affection: we must take heed therefore, that we condemn not the good, nor Learn wisely to consider of God's works justify the wicked. 6 We be blind in judging of God's works: and hence it cometh to pass, that we run headlong to destruction, in seeing those things that seem to be good unto us. This aught to move us to pray unto God, that he would enlighten our minds, and reform our judgements, that we may wisely consider of his works. 7 A man may have a good wit, and yet be subject to the secret curse of God. 8 A good wit not sanctified, is a fit pray for the Devil. 9 There are divers kinds of folly. Solomon saith, A wise man is not a stranger in the Of folly divers kinds. congregation of the Lord: so than this is a foolishness, not to come to the congregation of God's people. In Paul's time it was said, be not foolish but redeem the time: th●● then is 1 also folly to loose time. In the time of Moses and jethro, to give authority and titles in the 2 highest degrees to them that deserve them not, by jethroes' judgement was folly, and we 3 do in these times the very same. Well, all these are fools which can do us no harm, those that are alive are no fools, so long as they can do hurt. And such as help us to preferment, we call them wise whatsoever we think of them: there are two kinds of fools, one a sot for ignarance, or a crazed fool, as he that hath a disease only. There is another fool, and he hath the carcase of folly, and he may well be called the child of folly: This is stinking folly, and brutish folly. Chrysostome faith, Better to be found a beast than to become like a beast, for the first is of nature, the last is of sin. If it be foolishness to be ignorant Praestat nasci iumentum, quam compar●r. ●ume●t●. of that we should do, what great folly is it to know what we should do, and do it not? And who would think such folly could fall into any man, that he should know it to be folly, and confess i●, and yet do it? 10 There is is a sect in our age, which say every one is a sinner, and so will never be reproved of any sin: they say, every one hath enough to look to one: so was john counted a fool, an austere fool; and Christ a popular fool: for indeed, because they meant to follow neither of them, they counted them both fools Christ compareth them to froward children, Luke 7, and we may compare them to ●oule gamesters, if I be not deceived; judging and reproving. who, when they have lost all, and have the last cast in their hand, and see that it is nought also, rise up in a chafe, and fling down all, and say, that there hath been foul play played, when the fault is only in themselves. So these, when they are reprehended, say, all is nought, and bring others into the compass of their own folly. Therefore as they preached against justiciaries afore time, that all were sinners, none that did good; so now we must preach against Libertines, that all are not unrighteous: the holy Ghost in all times Against Libertines. hath called some by these terms, righteous, wise, holy, though not before the judgement seat of God, yet in walking in their calling, in doing right, and labouring to observe the word. All is vanity, for that all they use sometimes, the Preacher said so, but he never said, all is vanity of vanities. There is a difference between a sin, that Esay compareth to a chord, and that to a car●rope; between Ezechias his boil, and Lazarus his botch; betwixt Paul's prick in the flesh, and him that was wounded in the way between jerusalem and jericho: one of these may heal another: a mote may pull out a beam, though a beam may not pull out a mote, else there should be no sin reproved. 11 We can easily say, their foolishness, their sin, their unthankfulness. This is the We are too censorious in the sin of other, and too remiss in our own. fittest pronoun that we can use, we have many notable things in ourselves, which we count folly in other men; as in judah hath Thamar played the whore, burn her; but when he saw the scaffold, the case was altered. There is difference between burn her, and I am to be blamed; sinners are to be blamed. This is that we learned in Philosophy, we can see intellectu directo those things which are in others, but we cannot see intellectu reflexo and understand ourselves: for our own faults we had need of an Eunuch to look out. 12 We may be bold with those that are dead: so said Lucian; Anger and Envy had Envy when it dispraiseth. killed all wise men, for in anger and envy we will account none wise: favour and flattery had killed all fools; for we will for those two affections account all wise. So when ana flattery when it praiseth must be ●ad in jealousy. Pilate lived he was counted wise, but now he is dead, Pilate was a fool. So of Demas and Sobna. This is the triumph of wisdom above folly; that as wisdom is justified of her children; so foolishness is condemned of her children. They condemn the same things that they do. Herod so long as he lived, was accounted wise, and was a King, and john Baptist a fool; but now both be dead, Herod is a fool, and so confesseth of himself, and john Baptist is a Saint. So was D●●●s Cla●dius Nero whilst he lived wise, and Paul a fool; but now he is Nero the tyrant, and Paul holy S. Paul. The reason of this is, for that we are led by present things. So long as we live together with them, fear and hope are stopples for our mouths, so that no man can hear, what he is indeed being present, till he be dead and gone from among us. They that follow shall pronounce the truth of us. Christ saith, Rejoice when men speak evil of you, for so did your fathers of the Prophets. 13 guttural praises must not be given to God. It is an easy thing to afford a good The best kind of praise is not in word but in deed to commend. thing a good word, to cry Euge macte virtute. The Prophet saith, the wicked are only mouthed men, they sprinkle it with a little court-holy-water: it is pretty ship, but they will not go in it: they cry, Lord, Lord, but yet they do nothing. When the women cried out to Christ, Blessed are the paps that gave thee suck: No, no, saith he, Blessed are they that hear these words and do them. Let the work speak and commend itself, not he that when he heareth a good thing, strait breaketh out into glorious praises, his affection is so hot: but he that is so stricken with it, that he is past praising; so musing of it, that the sent of it appeareth in his life long after. They count Paul a wise man, but behind the door they laugh as Sarai did. Socrates. Praise me that I may see it: for our praise is, to give a testimony Lauda ut videam. that we like it, but this is the best testimony, if we follow it; for if thou didst think it to be true wisdom, thou wouldst follow it. 14 Universities are the Lords Lebanon, from whence timber is to be felled for the building of his Church, his quivers, as Esay saith, wherein are hidden all his chosen shafts, the sons of the Prophets: and as I may say, the bays or works from whence salt is to be digged with whose verdure the sacrifice is to be seasoned. 15 Scholars must make a good bending of their studies, and be virtuously brought up: first, that they may profit the Church▪ and attain more easily to the knowledge of the Scriptures, they may not want human arts. Secondly, if they be virtuous and godly, they shall have more authority to preach, when men have nothing to lay against them: sinful men blush, and get not nor have not that authority that others have. CHAP. XLIIII. Of knowledge and ignorance, and how to seek God, and of Satan's sophistry, etc. KNowledge and other gifts of God not sanctified keep us from the sight of sin, and persuade us that they will excuse us from wrath to come, until our sins be pulled out by the ears. 2 Knowledge must go before obedience, obedience must follow after knowledge with all chreerefulnes. 3 The Egyptians by all God's wonders might have known him, but they considered not his works, so they refused knowledge; therefore the Lord by a great destruction would make them feel that he was God indeed: which may teach us to get knowledge, while the means are offered, for if we will not know him while he showeth himself favourable, we shall certainly know him to our own fearful condemnation. 4 All our disobedience cometh of this, that we know not the Lord. And wheresoever the word of the Lord is, he will move those that be his to believe, though he did the same things from the wise of the world. 5 There is none almost but at one time or other do seek God; though the common How we ought to seek God and how many seek him perversely sort, at the last cast in extreme danger, when health and friends fail them, go to him. But Malachi saith, GOD is a King, and will have his seniority: & in this order of seeking many good men are deceived, for so they deal not falsely, they think they may scratch woridly riches, but the Lord will not have us take the silver of worldly things, before gold of godliness; Neither must the servant first wait some hours on himself, and then on his master, but contrarily; because as there is a seeking, so in seeking there is an order: And this is God's prerogative to be sought first Matth. 23. he is a fool which thinks the gold of the temple, that is riches, better than the Piety of the temple, which sanctifiethriches▪ Salomon's chair must be our direction. Abraham sought obedience before his own country joseph and Moses sought GOD rather then Pharaoh: but we seek preposterously, giving youth to pleasure, old age to God, we make our eldest children Lawyers, the second or youngest, divines; whereas our fathers made the first-born to seruein the Priesthood. In our contracts, we first seek wealth, and then religion; a cursed match: well, while we thus seek God, we shall never find him. Wherefore let us seek God in his word, and that not in a piece of the word, but in all the word: not making conscience of some sin, and yet ●etaining other sin, God will not be divided, nor quartered in qualities, because he is indivisible in substance. Many use a restrained obedience, and the world hath ever a placard for some sin. Such a one was he that would have a dispensation for kneeling in the house of R●mmon with his master. Ananias would keep some part to himself, GOD will be sought totally in respect of his word, as also he requireth an universality in seeking of himself. We must not seek God and the world together, we must not have two strings to our bow: having one eye on the word and another on the world. We must not think if we have God it is well; if we have him not, it is no great harm, purposing a piety to out selves, so long as we be in the Church, and promising to ourselves immunity being out of the Church. 6 Samuel the first builder (we read) of Colleges: calleth his College Naioth, that is, 1. Sam. 19 18. Schools. even beauty itself, where must be no deformity, for a small spot in beauty, is a great blemish. Again, Colleges are as Epitomes of the Commonwealth, as Athens was of Greece; and what a thing were it in an Epitome to find superfluity. Universities are the eyes of the Commonwealth, and a mote in the eye is a great trouble. Briefly, Universities be the Lebanon of the Lord, from whence timber must be fetched to build the Temple. They be the Conduits, to derive water into the whole land. They be the Rocks or Bays, where Salt is prepared to season. They be the polished sapphires to garnish the house of the Lord. 7 It is a part of the devils Sophistry, as in good things to sever the means from the The devils sophistry disjoineth things conjoined by the Lord. end; so in evil things to separate the end from the means. David joineth both together, Psalm. 119. I am thine, O Lord save me. The Devil persuadeth us, God will save us, but makes us never look to that I am thine. In evil he beareth us in hand, we may use the means, and never come to the end, and so clip off half: as when he can suffer this. Eccles. ●1. 9▪ Rejoice O young man, he would leave out this, But thou shalt come to judgement, But these hath God joined together, and neither the subtlety of youth, nor any wit of man, nor all the Devils in hell can separate them; the pleasures of the flesh, and the judgements of God: as to our first parents, Eat ye shall not die: to who me some Solomon might have said, if it seem pleasant to you, eat it, but death shall come. So in these two that Ezechiel Pleasures. hath joined: the ease of the Pastor, and the blood required at his hands; he might have said, Go to, build you tabernacles, where you may take most profit, and give ear to wealth: The wisdom of God is apparent in all the ●●rd and yet in some place more than in aenother. yet God shall bring you to judgement. God with an Adamant chain hath knit the pleasures of this world with judgement, he that hath one must have both. 8 There are many places most effectual, and worthier meditation, than others in the Scripture, wherein Spiritus multum spiravit, for I think that the Spirit not only bloweth where it listeth, but also when, and in what measure he listeth. As in some places, namely Psalm 45. and 49. 1●. the Lord calleth as it were a congregation of all sorts and conditions, signifying some great point of wisdom; that he requireth so great a Theatre. The ancient expositors say this wisdom is, where this word Selah is ●ound▪ For whether it signify, Diáphthalma. as the seventy Interpreters say, a great pause, that the verse going before may be meditated on; or a repetition, as Rabbi Abraham saith, that that verse for it excellency should be twice sung, or both, as Tremellius; it must needs signify great wisdom and matter in the verse. 9 These days shall not continue always, but there shall come a day wherein the conscience It is a fools, choice to choose earthly things before, and rather than heauen●● things, & to make God the last, & least part in our desires. shall be dismayed, a day of death, wherein we will not care for riches, beauty, learning, praise, or estimation. And yet there be some that care not for this: which love as Tully saith of Verres, silver better than heaven, they think it a greater matter to live in a beggarly estate, then to lose their souls. But this is folly, proved by two reasons. First, thus do the beasts: Balaams' wisdom, and his A●es wisdom is all one. For the Ass which hath but a soul of one life, & when he dieth, his soul vanisheth into the air, if he have a good pasture, and then get a lions skin to make the beasts of the field afraid of him, & can kick one with his heels, and make him lie before him, this is a beasts honour: but the honour of a man is greater, which hath two lives, to whom this life ought only to be for the surety of the soul; and rather a way to another life, than a life itself. This hath been answered by the Fathers; I will deal so with the world that I may remember God, but a learned Caelarum Arge●●um. father saith, Thou must put in first & more, or else leave out, I will remember God Deceive not thyself, thou givest all to the world: God will not only be served, but in his order. Malachi calleth him a great King, and therefore he looketh for the first service, and Daniel calleth him the Ancient of days, a great Senior, and therefore he will be served before his juniors, Luc. 17. The servant that had laboured all day, is not bidden first to eat and prius & plus. drink, but to serve his master, and then to take his repast. Contrary is our practice, as in marriage, we look for beauty and riches first, and then after our religion comes in for a corollary, we will not be much against it. jonathan must carry Saules armour, and Mephibosheth must look to the Ark. We make choice before God: we bestow our first years on ourselves, and then the rest we bestow on God. Those are vain men which will first seek the adjectives, & caetera, than the kingdom of GOD. Augustine saith, if thou wilt Covetousness, in the ministery. needs, thou mayest seek, but thou shalt never find. I have heard and known amongst us those, that would make accounts first to be well provided for, and then they would serve God in their callings, who having gotten three hundred, or four hundred by the year, then have been further off then they were before. The second reason is, if any man be so foolish, he shall yet be more foolish, he preferreth the shadow of these transitory things before the eternal things: they shall lose both the shadow & the thing itself, as Aesop's dog did. Riches have two ends. 1. Either to leave thee, 2. or thou shalt leave them. Augustine saith, they shall have an end, either their own: that is, they shall leave thee, as jobs goods did him: or thine, thou shalt leave them, as the glutton in the Gospel: but that which is worst, when they shall have left thee, yet the sin whereby thou gottest them, shall remain with thee▪ Genes. chapt. 4. Sin sleepeth at the door, it is quiet all thy life long, but when we go out of the door of this life, it shall compass about our heels and our hands, and we shall never be rid of it. 10 Knowledge of the word is as necessary an art for Christians, as the art of Husbandry is necessary for Husbandmen. Men can say, they can learn nothing of the Preachers, but to love GOD above all, and our Neighbours as ourselves: and as for this lesson, they say they are not now to go to school. But this is as much as if one should say, Husbandry Objection of the multitude against knowledge answered. is an easy thing, and there is nothing to be learned there, but to Sow, Plough, and Reap: and yet to set his hand to any of these without knowledge of the trade, he is altogether foolish. Well then, as in this, so in all other Arts we will confess that we cannot come to the practice of particulars without knowledge of the principles: and yet come to the great Art of Knowledge, which is the main profession of all, and needeth most teachers and best scholars; and we think we can learn that with sitting still, and taking of our case. But there is a knowledge of the world, and they that come to be our schoolmasters to that, they shall be had in high estimation. Howsoever we account of knowledge, the Prophet saith, that under CHRIST our knowledge excelleth the knowledge of the Priests; and in Paul's time, the women were so full of understanding, that the Apostle was feign to take order that they should not speak in their open assemblies, where they would needs be speaking. The holy Ghost, Colos. chap. 3. would not have Howsoever o●r fathers were merciful, just, etc. yet they were guilty of ignorance, and the people of our time contrary want mercy and justice. the word of God to dwell in us beggarly, thinnely or strangely, but plentifully: and surely without this knowledge we know nothing to do as we should do it. And for this cause in the former age, though the devil could be content men should be as merciful, and as true dealers, as they would; because they were guilty of Ignorance, and wanted knowledge to direct them herein: yet now because knowledge is come, he cares not how unmerciful and deceitful men become, nay now he takes away mercy, and truth, and knowledge, and all. The reason is, because we make no more precious account of knowledge; we can be content to sit at home by the fire, rather than to come abroad to hear; or if the devil give us leave, and we get so much mastery of the devil, that we come to the sermon, yet sleep ourtakes us, and we are as good as absent; or else if we be waking, we go away before it be done; or if we tarry, as soon as we be gone we commit all to forgetfulness. And so if with want of knowledge we be merciful and true dealers, it is but after our own brain, and because the Lord hath not planted, the Lord will root it out. The end of all is, if men will not grow in the knowledge of God his will, they shall never come to the knowledge of God, that is, they shall not know God his mercy, God his truth, glory and blessedness, neither will he ever know us. For as without the knowledge of God's will, there is not, nor shall be any knowledge of God, so if we know not God, God will never know us. 11 When we shallbe joined to God the Father, the Son, and the holy Ghost, then shall we know, as we are known, then shall all tears be wiped from our eyes, then shall our infirmities be taken from us, then shall we dwell with the Angels, and with all the hosts of heaven in most happy blessedness itself. We see now by this chain, not forged by our own brain, but framed out of God's word, that he is indeed blessed whom God chooseth, whom Christ redeemeth, whom the Spirit reneweth, whom faith stayeth, whom the word, Prayer, Sacraments and Discipline buildeup in the Lord, in whom faith breedeth peace, peace sincerity, sincerity love, love a fear of displeasing, and a care of pleasing God, in whom this care striveth to a mortification in poverty of mind, this poverty coming from a mourning heart, possessed in a meek spirit, and aspiring to true righteousness, all these things being joined with that sanctification which lamenteth the sins of others, and relieveth the wants of others, knowing to use prosperity and adversity as pledges of God's favour: and undoubtedly looking for the kingdom of heaven in the life to come. If any of these links be missing, the chain is broken, if any of these members be wanting, the body of blessedness is lame and dismembered. CHAP. XLV. Of Miracles, and how God worketh without and with means, and how we ought to attend on the means. THe Miracles that were wrought in the Church, were partly in mercy, and partly in 1. King. 13. 5. 6 His hand was dried up, and restored to him again. Signs which draw men from the true God and his word. judgement, as in turning jereboams' hand into leprosy, and into clean flesh again: but the miracles against Egypt were only in judgement. 2 Signs are given to confirm us in the word, & are not more excellent than it; if then they draw us from the word, we must hold them accursed as well as the false Prophet, Deut. 12. That which Paul speaketh of tongues, 1. Corinth. chap. 14. is true of all miracles, which are signs to believers, which may teach us not to desire them: for if we believe not. Moses and the Prophets, neither would we believe if miracles were brought from heaven. So is it in the Sacraments, which are ordained to nourish that faith which is engendered in us by the word, and therefore must not be separated from the word, nor esteemed above the word. For we shall then profit truly by Baptism, when we, in and by the word, shall believe 2. Thess. 2. 10. 11. the washing away of sin, and get power to mortify sin daily within us: and then shall we profit by the Lord's Supper, when we believe all the promises of our Redemption, wrought by jesus Christ, and shall be united into his body daily more and more by the word. 3 Pharaoh did ask a sign, not for any purpose to yield thereunto, but if they could not do any, he might have the greater advantage against Moses and the people. So the Scribes and pharisees ask a sign of Christ, to whom he answered, the adulterous generation seeketh a sign: So many in these days ask proof of many things in religion, not that they mind to yield thereto, but if they cannot have such proof, as will stop their mouths, they may more quietly continue in their error. We must learn to leave this kind of questioning, which is seldom granted for good, & let us so frame our requests, as that they may be reverent, and we may have a desire to rest in that which is granted. 4 A wonder may move us for a time, but commonly it lasteth at the most, but for nine days: and we shall never gather any fruit thereby, except it doth prepare us to profit more effectually by the word. 5 Some think that the miraculous Manna was not so strange, because it is to be found Manna miraculous. in these days in other countries. I answer, not of that colour, not of that property: Therefore this was a miracle, as may appear by these reasons following. First, because it was never seen before, and then came at God's commandment. Secondly, because neither rain nor fair weather did let it. Thirdly, because as soon as they came to the borders of the promised Land it ceased. Fourthly, because if it were kept till the morning it stank, but on the Sabbath day it continued sweet, albeit gathered the day before. Again, when it was reserved in the Ark, it putrefied not. Fiftly, because it followed the Israelites, whither soever they went. Sixtly, because it fell in such abundance, as that it sustained so great a multitude. 6 At what time the Lord first sent Manna, the children of Israel being ravished with the love of it, called it Manna, that is meat prepared of the Lord: & herein they acknowledged the goodness of the Lord. This Manna is first commended for the colour, it was as Manna. white as the precious stone called Bdellium. Secondly, for the taste, tasting like fresh oil, Numb. 11. 7. Thirdly, for that it was Angels food, or meat prepared by Angels. Psalm. 98. And yet for all this, when the people had been accustomed to it, they loathed it, and set light by it, wherefore their sin was the greater: The reason of it may be this. This Manna was given them, not only to be food for their bodies, but also to be a token unto them, that seeing the Lord fed them from heaven, they were not to settle themselves on the earth, but to look for their inheritance in Heaven. So many therefore as did rest in the bodily food, not respecting the thing spiritually signified by it, they were soon weary of it. So is it also with us, for albeit all the blessings of God be very dear unto us, and of a great price at the first receiving of them, yet when they are common, the best blessings are lightly regarded. If it be so in earthly things, which are agreeable to our nature, how much more will it be in spiritual things, which are so contrary to our nature. And hereby the great corruption of man's heart is discovered, which will not be moved but with novelty. As for example, the sun if it were but seldom seen, how glorious a creature would it be accounted, but because we have the daily use of it, therefore very few of us regard it. Nay, the word of God which is his arm to draw us to salvation, when it hath been a little while among us, it is a thing smally esteemed; whereas contrariwise in those places, where it is newly recovered, they flock together far and near; and will make it their talk and songs, and whole delights. The like reason is of the Sacraments, & other blessings of God, which while men do use of fashion and custom, or else do rest in the outward thing, not looking into them, nor beholding the spiritual grace offered by them, it cannot be but that they must needs fall into a superstitious abuse of them, or else despise and loathe them. 7 Our Saviour Christ giveth two notable titles and commendations to the exercises of the Church, Matthew chapter 7. verse 6. he calleth them, holy, and precious. First for holiness, we know there is no sound holiness, but in the Lord, or of the Lord, and therefore it was said, holiness to the Lord; it was the inscription of Aaron's mitre. And it is said in the Gospel, that none is good but God, that is, none is essentially good but God: the word, the Angels & so forth, are holy, but in respect rather of some thing received than of their own nature; and so the word is holy after a double manner, either for that it cometh from God, who is perfectly holy, and it is of the nature of him; or else for that by it we receive holiness and are made holy. For the first it is sure, that the lawgiver doth always impart to the law something of his own nature, and therefore among the heathen, look what kind of men set down the laws, the law had a smack of their disposition. Solon a very moderate man, his laws were very moderate, and tasted much that way. Draco his laws were severe like to himself, and therefore they were said to be written with blood: So are the Lord his ordinances, they coming from the holiest of all, carry from him in them a sensible relish of holiness, and are united to the nature of God. And as the law cometh from one holy, and so teacheth holy things, likewise cometh holiness into our hearts by applying them thereunto, our hearts of themselves not being holy; and so the law having a quality of God himself, it hath it not for itself alone, but for us. In this respect as the law is lively, so it is a quickening law making alive; as the word is wise, so it maketh wise; as it is holy, so it is a sanctifying law making us wise. For preciousness the Scriptures stick not and cease not to set a price of the word, as Psalm 19 and 119. David compares it to spoils, a thing full of precious things, wherein are things of great price. And yet for that in spoils are things of all value, some more, some less precious, after he compares it to gold, then to fined gold, afterward to much fined gold, yea to thousands of gold and silver: and not contenting himself he joineth to gold, precious stones; and lest yet he might say too little, he compares it to all manner of riches. The reason hereof is this, that for as much as the soul of a man even of him that perisheth, is precious, and the soul of every good man more precious; then the soul of the holiest, Christ jesus is most precious. Now for as much as the Gospel hath it foundation in opening of the sign of the blood of Christ: therefore the Gospel in a singular degree of excellency must needs be most precious. 7 When some penitent sinners are executed for theft, we see they are more grieved fo● whoredom, than for theft, because it brought them to theft, but most of all they sorrow for neglect of the word, which hath made them most loose in all their life. Seeing then this is warranted by the experience of our times, let us take heed we neglect it not, but see the Means to keep us from sin. want and neglect of these means to be the cause of other sins; but if we will not do this, the Lord will punish sin by sin, which is most fearful: for this is the only means to keep us from sin, to hear the word, pray, give thanks, hear admonitions, receive the sacraments, with reverence and in truth. As these means do keep us from sins, so do they recover us from them when we are fallen thereinto, as when great trouble is upon us, poverty, disquietness: & against these the word of God doth give a remedy, teaching us, that as it came by God's providence, so he must take it away, contrary to the family of love, who denying the providence of God attribute it to outward causes. Example of a man which said his sickness came by God's visitation, they replied unto him, did you not take cold? he answered, that is but a means to serve his providence, so the family left him. For we take cold often, and yet are not sick, because the Lord hath all things in his hand, to dispose at his pleasure, and then shall we rest in this, when we are certainly persuaded of this doctrine. Psalm 32. The Prophet saith, that before he acknowledged his sin, moisture was turned into drought, but when he confessed, his punishment was taken away; so job. 33. when men will not profit by his word, than the Lord will seal this former doctrine by a correction, which if we profit not by, it will lie so long on a man, that his bones shall stick out: being in this case, if the Lord reveal him this, he shall be restored to his former state. It is plain, that the cause of these corrections is the neglect of the instruction of God in his word, which if we would thoroughly give over ourselves unto, we might be sure that no presumptuous sin should prevail against us. But if we esteem not the word of God, or receive it so as that we profit not by it, then let us not marvel though the Lord do visit us, and that in great mercy too, if we can be brought so highly to esteem of the word and of prayer, as of nothing more. CHAP. XLVI. Of Magistracy or Government. AFter that jethro, Exod. 18. 21. had told Moses a better course in the Confer Exod. 11. 21. with Deut. 1. 13. government of the people, he describeth what manner of men they should be: and to the properties which are there set down, there may be added three in the first of Deuteron. vers. 13. 1 Magistrates must be men of wisdom. First then, Magistrates must be wise: that is, skilful in all those causes which shall come before them, otherwise, if they be not men of knowledge, they be not fit for that place. Yea, though they be well minded, and willing to do good; yet if they have not knowledge of those things which they must deal in, it is not sufficient. For as in handicraft matters a good man is not straightway a good Artificer: So, and much more is it in this weighty calling. 2 Secondly, it is required that they be endued with prudence or experience, for Sapientia How wisdom & providence differ. and Prudentia do thus differ: that the former is the general comprehension of knowledge of things: the latter is the experience of that knowledge in particular actions. Experience in other things doth show how necessary this property is. For we see in 2 Magistrates must be prudent men. Physic and other Arts, many by much reading to have obtained singular knowledge; so that they think with themselves they could do great matters, yet when they come to have the use of their knowledge in some particular maiters, they are oftentimes behind hand, and their knowledge for want of experience doth soon fail them; the reason hereof is this, by reading they get the knowledge of general rules, which when they are applied to particular cases are altered by circumstances, and many exceptions may be made against them. So that in all Arts and Sciences this is generally holden, that so much is thoroughly and sound known, as is known by experience. It is necessray therefore that a Magistrate be not only a man of knowledge, but also that he be well experienced in the matters that be incident to his calling. 3 The third property necessary for a Magistrate is, that he be of a good heart and 3 The Magistrate must be a man of a good heart & courage. courage. For although he be able for his knowledge and experience to deal in any matter, yet if he have not a courageous heart to go about them, the others will little profit him. And if we consider with whom he shall deal, and in what matters, how he is subject to the rebukes of those that are above him, to the hatred of his inferiors, and to the evil speeches of all, than we shall easily see how needful it is for him to have courage, that he may proceed in his calling, and with nothing be discouraged. 4 It is fourthly required, that they be such as fear the Lord. By this fear of GOD 4 The Magistrate must be a man fearing God. they shall both examine their courage whether it be good▪ and also they shall moderate and rule it by the same fear. For as courage when it once passeth the bounds of knowledge and experience, doth oftentimes prove to be but a heady rash boldness; So likewise, if it be not seasoned with the fear of GOD, it doth often end in oppression. This fear of GOD, with whomsoever it prevaileth, doth cause them to abstain from doing of wrong to any, as joseph reasoneth with his brethren; I fear God, therefore I will not do you wrong: as chose, wheresoever it is not truly planted, no sin so great, nor no wickedness so grievous, which men for their pleasure sake will not easily be brought to commit: as Abraham, Genesis, ●0 answereth Abimelech. Therefore must Magistrates evermore set the fear of God before their face, as job, chapt. 31. doth witness, that he himself did, that thereby they may both make a conscience in doing justice, and also be kept from doing wrong. 5 Fiftly, it is needful that they be true dealing men: this true dealing hath first respect to the M●g●●rates themselves, that whatsoever they spe 〈…〉, The Magistrate must be one that to ●●● to de●●● truly and to walk uprightly. The Magistrate may not respect persons. and what they promise, they be careful to perform, and that 〈…〉 they think. This simple and upright dealing doth pur●●a●e 〈…〉re unto a Magistrate. Secondly, it hath respect to the case that they 〈…〉 to 〈…〉 that they take pa●●es to search out the truth thereof, and give righteous 〈…〉 requires. For as the Lord judgeth according to right, so ought they 〈…〉re his Ministers. Therefore they must not further the evil cause of a good ●●● though otherwise he be good; neither must they hinder the good cause of any man, through otherwise he be evil: they ought not to be careless of a stranger, because he is a stranger, neither must they go busily about the evil cause of their friend or neighbour, because he is their neighbour or their friend. To conclude, they must neither behold the people of the rich nor of the poor to pervert judgement for their cause, but give true judgement without respect of person. 6 Sixtly, they must be haters of filthy gain. Covetousness is the mother of appression 6 The Magistrate must hate filthy gain. The difference between oppression and extortion. Gifts. and extortion, which do differ in this, that oppression hath the colour of ●●●● and law, and extortion is when man getteth by hook or by crook and careth not how, so he may have it: but these two are not only here forbidden, but even the lou● of ●●●e; and rewards, which are of such nature, that they will blind the eyes of the prudent, and slop the ears of the righteous. Yet is it not altogether unlawful to give gifts and rewards, for Solomon saith, that a gift in the bosom pacifieth much strife, and if it be ●●●●ly bestowed, it prospereth whithersoever it turneth. Again, Mordee●y and H●sters●east ●east is mentioned with this commendation, that they sent gifts every man to his neighbour: but when they are given with corrupted purposes, or received to pervert right, then are they of all men to be abhorred, but specially of Magistrates. 7 The seventh and last property of a good Magistrate is, that he be well known to all 7 The Magistrate must be a man well known, and well reported of. men: and this hath respect to all those that went before; he must be known then to be endued with wisdom and experience, to be of a valiant and courageous heart, to have the fear of God before his eyes, to be upright in his dealing, and a hater of filthy gain. So Paul would have the Ministers to have a good report even of those that are without. And surely it is great reason that they should be well known, or else they shall hardly have any credit with us. For the weakness & corruption of our nature is such, that when he who is not well known unto us shall speak as sound a truth, and deliver it peradventure more plainly; yet doth not his word bear so much credit with us as another whom we know, and have some experience of. For our natures do for the most part suspect strangers, and we are loath to commit ourselves and our matters to them we know not. Wherefore to the end that Magistrates may bear credit among us, it is very meet that they should be well known and their gifts also. 8 This doctrine must teach us first to consider what calling the Lord hath in mercy placed us in, and whether we have gifts answerable to our callings, that we may thereby be brought to pray unto the Lord that he would give us that which we have not, and increase Use of the former doctrine. that which we have, and evermore supply that which is wanting. Secondly, it serveth to teach us to give due honour to those in whom we see the true properties of Magistrates to be, and to acknowledge their lawful calling. Thirdly, that in all our elections we make choice of such Magistrates as are endued with these properties. Fourthly, that we may pray that such Magistrates may be profitable where they are, and that the Lord would give them to such places as have them not. And last of all, that the Lord in mercy would vouchsafe to give these properties to all Magistrates, which now are set over his people, and to furnish them plenteously therewith. 9 When the Lord gave the Israelites water in Rephidim, he named the place after their sin Mossa, and not after the miracle that he wrought, that they might both see his mercy, and be also put in mind of their sin. And this ought Magistrates to do in punishing sin. The Lord had often before forgiven them, and now when they had sinned most grievously he punished them, so as they might still perceive his mercy. So ought the Magistrate to rebuke the people for their sin, and let them know it, yet so as The Magistrate must temper love, mercy, and justice together. they mingle mercy and love with justice. And this aught to be also in the discipline of the Church, all means must be used, and all kindness showed, so that the fault be reproved, before we come to the last means of excommunication. 10 As every one is higher in degree, so ought he to show a greater measure of faith. 11 joseph saith, God made him a father unto Pharaoh, that is, a Ruler: for so it is after Discipline. expounded, and ruler of all his land. So Eliakim the Ruler of the people is called a Father, because he should not have such a care for himself, as Shobna had, who neglected the people, The Magistrate is specially to care for God's glory, and the safety of God's people. and hewed out sepulchres for himself, but should specially seek for the glory of God, and the safety of the people: and so did joseph win the hearts of the Egyptians by his courteous dealing: he went not about to provide any thing for his children after him. By this we are taught what manner of men our Magistrates should be: for if they have a special love to their country, self-love will be decreased: but if they be given to heap up for themselves and their posterity, the love of their country will be quickly shaken off. And this is to move us to pray for our Magistrates, and also in ourselves to be profitable to others so much as in us lieth: for we are not borne (as the very Heathen confess) Psalm. 16. 3. to ourselves, but for the benefit of others also. The want therefore of the feeling of this, may serve us for a trial of our religion and godliness. 12 The Lord often doth us much good when we see it not, he giveth us many benefits and blessings by his Ministers and Magistrates which we perceive not, yet this is a punishment when we cannot see the means whereby the Lord doth us good: and therefore we must take heed to this, for when the case is thus, it is dangerous. 13 This is to be noted generally in Christianity: it is a small matter to receive religion, when plenty of all things do come with it. And so in particular callings we see: who would not be a Magistrate or Minister, so long as he may be in credit, and have all obedience yielded to him without trouble? But if contempt come with affliction, how few Contempt of Magistrates be there that will stand and abide in their callings, to give God the glory in looking for that issue which he thinketh good? Who would not be a married man, if all his life might be as the marriage day? but when a man is married, he must provide for his wife and children, yet with heed that he do nothing with an evil conscience for them. Again, for that a man must forbear the manifold infirmities of his wife, and overcome them with wisdom: how few are there that will continue in marriage, giving God the glory? So is it in the Magistracy and ministery. 14 Exod. chap. 16. 27. 28. it is written, that there went out some of the people to gather Manna, but found none: whereupon it is said, that the Lord reproved Moses in these Note. words: The Lord said to Moses, How long refuse ye to keep my commandments? Moses had not profaned this Sabbath, but the people, and not all but some: yet the Lord rebuketh Moses, because this people were committed to his charge. Thus we see what weighty accounts the Lord will require at their hands, who have the oversight of others, they must give an account for them. Again, inferiors must be often admonished, not to despise The sins of the people imputed to the Magistrates and Ministers. the government and instructions of such as the Lord hath set over them, but willingly receive them, and carefully follow them. If any be so careless, that he respecteth not his own health and welfare, yet let this move him to some further consideration of his doings, that by his negligence he puts other in danger, and is hurtful to those that are set over him. This the Apostle Paul also willeth the Corinthians wisely to consider, 2. Cor. chap. 12. verse 21. CHAP. XLVII. Of Matrimony, and of the duties which belong to that state. GReat dangers follow them which join in affinity with sinners, as we see in jeboshaphat for joining himself with Achabs' house, 2. Chron. chap. 17. Affections agreeing in good things. 2 It is an holy token of an holy unity between man and wife, and that they be married in the Spirit and not in the flesh, when their affections agree in good things. 3 jethro in marrying his daughter to Moses had no respect to worldly preferments, which he saw Moses wanted, but only to the rare virtues which he saw in him: This aught we to observe in these times, first to make such a choice for our Chosen in marriage. daughter of such a one as may be a special guide and helper for her to the kingdom of heaven, and then to take other things if they come, but not to seek them: God blessed this act of jethro, for he had the worthiest man then living. And Moses had a great blessing to have such a wife, as was brought up in labour, that so she might the better suffer with him in adversity, and provide for herself in state of necessity. This respect men ought to have in marriage, least taking such as have been brought up delicately, they shall not be able to bear the cross when it cometh. 4 It is most like, by the words of Zipporah, Exodus 4. 26. Thou art indeed a bloody husband unto me: that Moses to please his wife did omit the Sacrament of Circumcision. This may teach us that we are to honour our wives, albeit the weaker vessels, because 1. Pet. 3. ●. 7. How far the husband is to honour his wife. 2. Sam. 6. job. 2. they be heirs of the same grace with us, and must keep love & peace in outward things so we at no hand in matters of religion must yield unto them, lest we honour them more than God, and so we shall cause a punishment to fall upon them and ourselves. It was the cause of many troubles in Jacob's family, to love Rachel more than Lea. But David and job did wisely in withstanding their wives when they sought to withdraw their minds from performing duty unto God. 5 When the Lord makes any one man more excellent than another for gifts outward or inward, he trieth him whether he will seek God's glory, and the profit of his brethren: which fruits if they ensue not, then thus doth the Lord let him see, that this is his corruption which he must labour against. For example: doth the Lord give thee wife, riches, or God gives the blessing of holy marriage to make men more serviceable unto him. any such benefits? he doth it to make thee more fit to serve. So then, hath the Lord, given thee a wife? Look to her, as the Lord hath committed his own creature to thee, so thou be fit to be a guide unto her, going before her in all honesty and godliness. Again, he doth try thee whether thou wilt rest in her love, and whether thou wilt use her company soberly, not effeminately: he trieth thee whether thou wilt be covetous to care for earthly things in her behalf. But these and the like fruits, the Lord doth show thee the corruption which thou must labour against. 6 The Lord gave Adam a wifeto try him withal, and if he had not yielded too much unto her in the time of temptation, no doubt he might have been a great help that she might have been recovered, and neither of them both have so fallen. For had not he yielded unto her he might have continued still in her innocency. Thus than the Lord tried Adam, whether he would continue in his obedience or no: likewise doth the Lord at all times try men in marriage whether they will continue in his obedience, and labour to win their wives also to the faith of Christ. So in like manner the Lord tries the wives whether The subjection of the wife to the husband how God requireth it. they will be in all things subject to their husbands, as Sarah. For what gifts soever a woman hath, yet not being subject to her busband, they are nothing. For even in man's innocency she was subject, and after the fall it was laid on her as a punishment: so that if she be not obedient she cannot be saved. Yet the Lord other while also trieth whether she 〈…〉 o sobriety and wisdom will as it were break the crookedness of her husband: 〈…〉 the Apostle teacheth, that the wives must adorn the hidden men of the heart, that 〈…〉 husband's (albeit then not converted to the faith) might be won by the honest 1. Pet 3. 1. 2. 3 〈…〉 ersation of their wiue●: how much the more than ought those who have Christians 〈…〉 eir husbands, by their means bring them forward what they may▪ in the profession 〈…〉 we godliness? But if they be disobedient, and will requite evil with evil, or with 〈…〉 e, they do what in them lieth, to overthrow the faith of their husbands. And thus 〈…〉 Lord trieth wives also, whether they will continue in his obedience. Again, he trieth 〈…〉 whether they will rest in the love of their husbands only, and be contented there 〈…〉▪ The love of the wise to the husband. yea when they see their husband's hearts turned from them: for if they will but only 〈…〉 when they are beloved, they declare that they only love themselves and not their 〈…〉 nds: for they ou●ht thus to consider, the Lord hath turned my husband's hart from 〈…〉 because I yielded not to him that duty which I ought, therefore I will not hold on to 〈…〉 se still, but now I will rather love him more, to see if the Lord will by these means 〈…〉 his heart again. 7 When Zipporah became troublesome to Mose● in his calling, he left her with his fa 〈…〉 for a time: so she deprived herself, by her disobedience, of his comfortable presence▪ wives must help their husbands in God's affairs 1. Cor. 7. 3. 4. ● 〈…〉 aught to teach wives ever to help, & not to hinder their husbands in the Lords of 〈…〉. And like as that holy man of God received his wife again at his return, notwith 〈…〉 ding all her former faults: so must all the sons of God, i● there be any separation for 〈…〉 e and for just causes, receive, and entertain, and retain their wives again. 8 Husbands must have a fatherly care, as principally of the salvation of his wife, so all 〈…〉 her good health and welfare in this life: and to this end give her all the good instru 〈…〉 and direction that he can. This lesson may well be given to all: Be m●st moderate in A good lesson for all. 〈…〉 things which thine appetite liketh best, and check thy too much greediness of an earthly 〈…〉▪ and thou shalt find this to be good physic for the body, and a wholesome pre〈…〉 i've for the soul. 9 A certain young man having without consent of friends made a contract, he would Consent of parents. 〈…〉 marry them, until before honest witnesses they had faithfully conditioned that in time 〈…〉 marriage they would confess their fault against the glory of God, their superiors, and 〈…〉 wholeChurch, which should be done at that time that the father is wont to give the 〈…〉 gi'en in marriage. 10 A young man having over slipped in love, and intended to marry without consent 〈…〉 goverours, he did not contract him, but admonished him: and at the day of marriage 〈…〉 used to the parties to be married this discipline: First, as they had privately confessed 〈…〉 faults to their governors especially offended: and craved pardon: so he caused them 〈…〉 confess their fault to the Church, and to ask forgiveness, desiring all to beware of the 〈…〉 offence, and requesting their prayers for them, that this sin may so humble them, 〈…〉 they may more warily walk without offence the residue of their life. CHAP. XLVIII. Of the ministery. ALthough the Lord hath promised a special blessing to the public ministery of his Not to tie God to one mean for the breeding and increase of faith. word, yet we must not tie wisdom to one ordinary mean, either of beginning or increasing of our faith: but if any at any time shall have more effectual feelings by private conference, let him not contemn nor neglect the public ministery, but with all ●oly and humble thankfulness yield this souerag●●tie to the Lord, that he is to dispose his ●fts, when, to whom, and where it pleaseth him. 2 They that teach not themselves, are unfit to teach others: and the cause why men profit not in the word is, because they pray not to have their hearts stricken therewith. 3 In all essential points of the ministery, we must in no case follow man: but in accidental circumstances Christian love suffereth many things, so that on the on side we What to break in our ministery. tolerate not too much, and on the other side suffer too little. 4 Like as if we moderately strain a woman's breast, there will issue pure and wholesome milk, and by violent wring of it, we provoke blood also, and unwholesome matter to Simile. come forth: even so in our modest and natural applying of the word we yield the wholesome and pure milk of God's word, but in our immoderate wresting of it we strain out our own corruptions, and deliver unpure doctrine. 5 When neither Ministers rebuke sin, nor Magistrates punish it, there it crieth to To pray for the ministery. heaven that God might punish it. Woe then be to them who think themselves at good quiet, when their sins cry out for vengeance in heaven, albeit they live in great peace on earth. 6 It is a fearful thing to lose the company of the godly. And though the world think they are at good quiet, yet when Noah and Lot that rebuked their sins are departed, then are men most fit for God's judgements to fall upon them. 7 Where a people heartily desire by prayer the ministery of God's word, the Lord will send them faithful ones, and will multiply his graces in them: but because people are so full of carnal security, the Lord sends them such as either for ability cannot, or for affection will not deliver the word of God unto them. 8 The Ministers of God are more discouraged by the disobedience of their own people, than by the maliciousness of their enemies, be they never so mighty. But let God's ministers Not to offend a godly Minister. know, that they must ever have some to refuse them▪ but let every child of God take heed; that he offend not his godly Minister: and if he hath offended, let him with submission seek to please him: for as Paul saith, If I be sorry who can make me glad, but those by whom I have been made fort? And let the Minister of the Lord remember, that the fruits of his labours amongst the people, be as it were the life and crown of his ministery: so Paul teacheth also in his own example: I do live, if Christ do live in you. 9 The Israelites murmured against the Lord, though they seemed to repine but against Moses and Aaron. Christ saith, He that heareth you, heareth me, etc. So long as the Ministers of God trust not in themselves, nor do any thing of themselves, but that whereunto they are called and ordained: if they be resisted, the Lord in them is resisted; and if we refuse such, we refuse the Lord, 2. Sam. 12. But when they be not ordained of God, nor bring not the word of God with them, than the curse cause less shall not fall. But if we be assured of their calling, or persuaded of their doctrine: or if doubting and searching by the Scriptures we find it true, then if we obey not, the Lord is highly dishonoured. 10 It is necessary that the Minister of God do very sharply rebuke the people for their sins, and that he lay before them God's grievous judgements against sinners: for so the Apostle commandeth: Rebuke them sharply, that they may be sound in the faith. And again, Tit. 1. 11. 12. 13. joh. 16. The Minister must reprove sins sharply. it is needful for the people that they have their consciences touched, and their hearts made known unto them, that so they may come out of their sins, and prevent the heavy judgement of God. 11 The Israelites were sometime at their wit's end, and therefore could not pray: so that they had a singular blessing to have Moses to pray for them. So had Lot when Abraham prayed for him: So had the Israelites when Samuel, Phineas, and Elias were ready to pray for them. This must teach us to set much by God's servants among us, which pray for us, and not to have them in small account. Eccl. saith, The godly in prosperity is not regarded, but in adversity they are sought unto. And indeed they are our chiefest help, as is said of Elias, that he was the chariots & horses of Israel: & this is not only profitable for whole countries, but for every particular man, that when he cannot pray, but hath (as it were) his heart & tongue fast looked up, yet then God's servants do pray for them, that after they may pray themselves. Wherefore let us ever be ready to pray for others, though they be wicked, and have done no duty to us, yet it is God's grace that we stand, that we might reach a hand to them; and though they have rejected us, and deal evil with us, yet let us do our duty unto them, as Moses did for this people, though they were ready to stone him; and so did Samuel pray for the people which had rejected him; so that nothing must cause us to leave our duties to them, but ever labour to have our hearts upright with God, whereof this is a good note, if we can pray for others though they have wronged us. And that we may do this, we must set the glory of God before our eyes, which will teach us not only to love & do good unto them which love us (for so do the harlots) but even to help them that hate us. Therefore when the Lord will have a punishment brought upon us, then will he take the godly from us, as he took Lot from Sodom. And therefore in such cases we have to fear dangers. 12 With what provision the mighty of the world build their castles, and with what consultations the Kings of the Nations proclaim wars; with the same provision, & with the The weighty ca●ing of the ministery requireth a wary entering into so high a dignity. same consultation, and with no less, should we take the calling of the ministery upon us, which is a masonry, and a warfare both at one time, as master Beza well noteth, Ephes. 6. 2. continually like the builders under Nehemiah, holding the trowel in one hand, and the sword in the other: The groundwork hereof, flesh and blood hath taught us, and set it down for a corner stone in all serious consultations, that whatsoever is, must be set down once for all, even for all the life long, never to be called back again; That same had need be well breathed upon, and be long in setting down. And this is not only heathen wisdom, Adutrumque pa● ati. but Salomon's wisdom, a man filled with understanding, even one of his Aphorisms, Prou. 25. Prepare thy work without, and make ready all things in the field, &. But behold a Semel constituendum, diù deliberandum. greater than Solomon. Luc. 14. before whom all heathens wisdom, all man's wisdom is foolishness, yea brutishness, even Christ jesus the only wise God, who not in generality, but in this particular case of the ministery straightly chargeth and commandeth us, that not the best of us all be so hardy, as to lift up an Axe, or to stretch a line over his building before we have been at Ephrata, and in the woods, to see that our provision be great enough, before we have set down, and as it were (kept strait Audite with ourselves) and cast all our Reckonings over again, and be sure we have sufficient to lay the last stone, as we lay the first. If we do not thus, charges will arise more than we think, and we shall not be able to hold out to the end. And if we be not, why then all that behold us, all the world, all the Angels in heaven, CHRIST himself, shall laugh us to scorn, Christ himself shall have us in derision, this fellow must needs be building, etc. Oh it goeth sore when CHRIST, whose Face was wrinkled with weeping, and the shadow of death was on his Eyes for our sins: when that Christ who in the days of his A good admonition to such as purpose to enter the great calling of the ministery. flesh offered supplications with strong crying and tears, Heb. 5▪ When that Christ, who in the bitterness of his soul lifted up his voice over jerusalem, and cried: Oh if thou ha●st but known at the least in this day, what belonged unto thy peace: and so was sane to lift up the rest of the Sentence with tears, as it was, and as not being able to speak on for weeping, the tears coming down so fast, that they interrupted his speeches, and made them unperfit; When thou CHRIST shalt laugh at our perishing, and take delight at our destruction. Yet this will he do, and more also, if we shall be cold or careless in this business. Attendite vobis. And therefore sift yourselves narrowly, ye that purpose this work, gauge the bottom of your thoughts, and be sure that it is the shepherds voice that calleth you in, be sure that your gifts are answerable. For he that bringeth to this building, either untempered mortar, or unskilful hands, building he shall build, and a tower he shall build; but not Zion, but like the tower of Shilo, Luc. 8. to fall down upon him, and to crush him In matters of great wisdom Christ useth both gravity & wisdom to make us more diligent in hearing, which also teacheth us the right kind of hearing. to pieces, and all to fitters. This may find us matter to think of, when we are alone, and may strike us into cogitations, knowing, that our nature is blind, and believeth easily her own fancy; and thinketh herself called, when she is not, least happily we should not be careful or fearful enough, and so become guilty of contempt of this great commandment, which is the highest treason against the eternal GOD, and a matter of most fearful condemnation. Our Saviour CHRIST in his sermons and speeches, besides his sharp exordiums▪ claspeth up many things with his Selah, and with his vehementepiphonema, which he useth never to set to (mark it when ye will) but in matters of great charge, and in such save of his, as he would have to pierce and divide between the joints and the marrow: He that hath Ears to hear, let him hear. In effect, it is thus much, he that planted the ear, he planted it for himself, and for his own sayings planted he it, he it is that speaketh, shall not he have audience? Even the Lord it is that speaketh, shall he speak to the wind? God forbid. Our ears are not ours, none of our members are ours▪ his they are, even CHRIST'S, he hath bought them at an high price, and from him we have them and we have them for none other end, no● by no other condition, but that we should hear, when, and what he would have us to hear. And let him be Anathema, that suffereth any of his sayings to fall to the ground. Put Anathema, Ma●anath●. to him and his ears, that shall not regard his saying. This sealed saying and two edged exhortation, which Luc. 14. he useth to teach the foundation of the Ministerte, which is the foundation of the Church of God, which is the foundation of the whole world. And those mark well, if there be any among you that hath ears, and is willing to employ them well, here he may do it. This is a faithful saying, and of all most worthy to be remembered: and therefore he that hath ears to hear any thing, let him hear this. And he that heareth it not, or heareth it with no regard, the days shall come when his ears shall make his heart ache, and when for not hearing this he shall hear another sentence, a glooming fearful sentence, such a one as who so heareth it, both his ears shall tingle. Zachar 7. Because I cried and you would not hear, you shall cry another while, and I will not hear you for ever. And therefore hearken unto me, that God may hearken unto you, jud. 9 He that hath ears to hear, let him hear. When such fresh and well fenced exhortations come, we must make this use of them, that the holy Ghost is not wont to make a beam of a mo●e, he talketh of mint and annis, as of mint and annis, he useth not so much as a figure, but where the matter deserveth ten. And therefore when the holy Ghost falleth to amplify, we are to think Acroas●e. there is some great matter no doubt, and there is more in it then we take: and if no speech of his Bee idle or empty, we are surely to think, that his epiphonemacs least of all are so, and that they especially are, Yea and Amen. And therefore seeing such a thing is no ex●tericall matter, but an acroamatical point of doctrine of the holy Ghost, seeing he altereth How dull man is in hearing the Word. his usual kind of speaking, we can do no less, than alter our usual manner of hearing, and prepare both ears and hearts, and all the powers of the mind to entertain it. Besides, when our Saviour Christ waketh us with this watch word, it must teach us, that we are wondrous dull of hearing, else why should Christ call on thee to hear which came forth to no other end but to hear him? or why should God in another place bid Es●y lift up his voice like a trumpet? Would not a softer sound serve? But as I said, we are dull and that so dull, that when the Prophet crieth to the Altar, 1. King. 5 Oh Altar, Altar, hear the word of the Lord, the Altar heard and cleaveth in sunder: but when he cried to deroboam he heard not. The very stone heard, that had no ears to hears and one that had ears heard not. Thirdly, this use we must make of it, that this hearing must go further than the ear, and that we must not hear the word, as we do a matter of course, or talk of a strange country without any affection or longing to it, it must go further than they can. For well I wo●e, that you can hear me, and I doubt not, but that they then heard him, and jeroboam heard the Prophet, but as job saith, with the hearing of the cry. But it is not that hearing, which is better than the fat of rams, it is not that hearing that the Lord ●●keth pleasure in. Else how cometh that strange phrase, Ezech. 2. Let him that heareth hear? The hearing of the heart. But as there is a speaking to the heart, so there must be a hearing of the heart also, and then we hear with our heart, when we fetch up our heart to our ears, and our sound pierceth them both: then we hear with the heart, when we hear not only with these hollow gristies, but we hear with the Spirit, and we hear with the understanding also: and then we hear with the heart (saith Augustine) when it is with us and with the word, as it is with the Fish and the bait, if she take, she is taken. 42. Hom. in johannem. Capit, & capitur. Sermons Dei si caniuntu 1, capiunt. So, if we take the Word, we shall be taken, and if it be taken of us, it taketh us. God his Word when it is taken, taketh again, and if we feel not ourselves taken by it, let us not dream to ourselves, we have not it, we have not heard it as we should do. And take this for a sign after the Sermon ended, we that are present, shall return to our business and chambers, know it assuredly, and think of it alone, when you are by yourselves, that the Word spoken now hath entered into you, if it so hath wrought in you, and so make you to bethink yourselves, that ye make as it were a new sermon to yourselves▪ when y●● be alone, the Lord hath blessed you, and you have done well. If it hath done you no good, and it hath been heard without feeling, as though you cared not greatly for it, it hath detected your corruption, and accuseth your own consciences, your hearing is turned into sin, and this shall serve to fill up your inditement, and to make your condemnation more ●ust against the day of the Lord. For let no man ever think, but that every time he heareth the word, it worketh in him either to better or worse, there is no qualifying of it, there is no altering of it. Enter it will, be thine ears never so uncircumcised, it will surely enter, and one way it will be effectual, and thou shalt depart from it either a more reverent esteemer, or a more desperate contemner than thou camest. For this word shall never go forth in vain, but the work, that is appointed for it to do, it will assuredly bring to pass. Seeing that we have such dull ears, let us pray heartily that it may please the Lord, to say eppathah to our ears, and hearts, that the word may have easy passage into them. And this grave admonition, I trust will move us, if we have not set a double lock to our ears, and quenched the grace of God already in us. 14 The dealing with an allegory as it is ridiculous if it be too far pursued, as many How we are to deal with allegories. do, who, when they have gotten an allegory by the end, ring it so deep, that oftentimes they turn the clapper: so it is dangerous, if it be not warily handled, insomuch that even the Fathers themselves, as he that readeth them, shall mark, by pressing them too hard, do oft times give blood in stead of milk. CHAP. XLIX. Of the ministery. IT is to be feared, that the price of the ministery will daily decay Of the high dignity of the ministery, and of the great indignity which some put upon it. and fall less and less: well, how base soever it seems in the eyes of men, how low soever the world account it, when it is at the lowest, it is good, and I protest good enough for any, and too good for some. But it is dangerous with all (which cometh oft to pass, too oft, if it pleased God) if it chance (I say) to be tainted any way, if his preaching be flash, and have none o'er taste in it than the white of an egg, for lack of learning, or if it be not thoroughly powdered with salt, that it may give grace to the hearers, and make their soul's thirst after the water of life, for lack of zeal, or if this life have no salt of the covenant, and no part of him be savoury, his case is very dangerous: he is subject to the curse, his ministery is denied a blessing. 2 The Minister of the Gospel must not prophecy peace to himself, nor of a fruitful Preachers must be prepared for trouble. vine on the walls of his house, nor of olive branches round about his table, nor of wife and children, he must not dream that he is carried on Eagles wings, and that all the sheaves in the shock shall fall down at his sheaf, he must not imagine of drinking wine in carved bowls, of keeping a great house, he must not think he shall go to his grave like a rick of corn, he must dream of evil favoured kine, of troublesome friends, of hard times, of the willow trees by the waters of Babel, of exile, of dark prison, which needeth no interpretation, that his sheaves are threshed with an iron flail, and that her grave is made him in a woodstock: to be short, his mind must not run of getting and keeping, but of forsaking and foregoing, if persecution come, we must If we will profess Christ we must bear the cross of Christ thought be an heavy yoke to flesh and blood. trudge. 3 If Christ and his Gospel should go from us, we must follow him, we must go sing the Lords song in a strange land: and this is not all. Those that love thee best, whose souls are knit to thy soul, thou must forsake. O my father Abraham, and O my son Isaac must part, thou must forsake thy father which begat thee, and bring his grey head with sorrow to the grave, thou must forsake the womb that bore thee, and the tears that gave thee suck, let the mother lack the staff of her age, the children of thy loins must thou leave fatherless; and the wife of thy bosom a widow to the wild world. Yet this is not all: thou must stretch out thy hands, and let another man gird thee, and carry thee whither thou wouldst not. And yet there lacks one thing: Satan's great motive, skin for skin, that for which a man will give all that he hath to redeem his life. All these things will I give thee (saith the devil:) all these things will I take from thee saith Christ, we must be ready to leave them all, or else we are not for him. 4 By this time all is almost marred. But flesh loveth ease, and it grieveth her that God and Mammon are no better friends, and we could be content every one of us to be Dives, whilst we be alive, so we might be Lazarus when we be dead: we could willingly go to heaven, but it would be in a convenient broad way then, but in such a way▪ where we might drive a sumpter-horse before us. This is a disease where with we are all tainted, as that wily Serpent knoweth right well, and such thoughts as these doth he make oft arise in our hearts; Seeing other estates live the days of heaven, glut themselves in the pleasures of this world, and that the world sets them in her lap, and makes them her cockneyes, seeing they wax wealthy and fat, so that as job saith, they have collops in their flank, seeing them clothed in soft raiment, flaunt it out, and seeing them carry the crest aloft, and to have a great range, and not such straightness required of them; and seeing them never to drink of the waters of troubles: we straightway think, it is no better than madness to abridge What thoughts Satan doth suggest into men to dislike their callings. ourselves of these delights, and to become a Pillar of salt. As for this estate (say men) it is but a dead melancholic calling, but a dampish kind of life, no joy of heart, we must live in it like petie-Angels, as if we dropped out of the clouds, or else we shall be offensive. But especially this temptation may come unto a minister; for often we see when all is done, great learned Augustine shall get but little Hippo; but if it be so you come to get Carthage, to be a Priest of the highest chair, sit you never so well, ye sit not fast: and see the girds be sure, that hold you in your saddle. For if the Sun go down, and it be a dark night, that all the beasts of the field creep forth, whereas other callings may make a little elbow-room for policy, and reserve themselves to an indifferent Interim, and it will be well taken, yet these men, these must be killed all the day, and be counted as sheep appointed to be slain. The Devil will hold the sponge of vinegar and gall too at their noses, the Flesh is queasie-stomacked, and cannot away with these powdered meats, she must have it fresh. 5 It is our fault too much to commend every trifle, our tongues are our own, we call Outreaching & raging commendations must learn modesty and measure of the holy Ghost. evil good, if one be not an open offender, so that he draw not his sin after him with cart-roapes, though we see neither zeal nor fear of God in all his ways, we tremble not to call him a good man. In our flattering lips we speak nothing but superlatives, and think otherwise we commend not a thing to any purpose. But in the Dialect of the holy Ghost it is not so, he is no giver of titles, and yet this much of his mouth is more than seven swelling hyperboles from a vain man. This word (good) is his emphasis, and in this word he expresseth matter of most high commendation. If we should take upon us to speak of the workmanship of the Lord, in the creation of heaven and earth, and the Hosts of them, both, would we not use the statelyest words in all our store? Nay, could we find any words stately enough to express them? I tell you nay; but they are able to swallow up our understanding, and to make our tongues cleave to the roof of our mouth. And yet the holy Ghost reporting the creation of them all: as of Light, which is (saith job) the Lords rose of A description of God his work. estate; of darkness, which is the swaddling bands of the Day, the outgoing of the Evening and Morning, and declaring how he powered out the Heavens like molten glass, and set up the firmament as a water over us, how he laid the beams of his chamber in the waters, how Light. he railed in the proud Seas with bars and doors, and planted plains in the midst of it, Darkness. how he lighted those everlasting Cressets, the Sun and the Moon, and gave charge to the Stars not to fail in their watch; telling how he created the clouds to be the bottles of heaven, and divided spouts in them for the rain; how he laid up his treasures of Snow and of hail, and prepared the Forge for his Lightnings and Thunder, describing the creation of Plants from the Cedar of Libanus to the hyssop that groweth by the wall; of birds, from the Ostrich to the fly: of beasts, from Behemoth and Leviathan, to the little Eme●; And last of all, Man, the County Palatine of the whole world; and of the passing Wisdom in his reins: these works be highly to be commended, if any thing be to be highly commended; to be magnified, if any thing be to be magnified: in all these the holy Ghost neither riseth nor falleth, but this word serveth him throughout, and God saw it was good: and why not excellent good, but that we might know his word is mighty in the simplicity thereof, and that what he calleth good, is excellent good. Yea heaven and earth may be glad of it, seeing the word of God, whereof one jot is of more price than they both: that the word, Hebr. 6. is called the good word of God, and to stop the mouths of them, that will teach the holy Ghost Rhetoric, Christ himself, john 10. entitleth himself no otherwise but the good Shepherd. And good was thought good enough for him, and do we yet require a more stately commendation? 6 The Calling of the ministery is an alluring Calling, and, as I may say, a Calling that calleth men unto it, a lovely Calling, such a Calling, as the beams of it are able to ravish A pithy praise of the calling of the ministery. an eye: yet some being to marry this Virgin, think her but hard favoured, and therefore before hand will be sure of a good portion with her, or else they will none of her: but she is full of grace even down to the feet, in their eyes that love her, and full of Majesty & terror even to the dust of her feet, unto all them that despise her, which more respect the reward than the work: but this I confess withal, that our eyes are so dazzled with the golden stone, and the horsseaches daughter, Give, Give, cries so in our ears, and ever since Adam did eat the apple, all the mouths of his posterity are so out of taste, that we can neither hear, nor see, nor taste any thing that good is. True it is, that if we look upon this calling with an eye of flesh, it looks even like Christ for all the world. Esay. chap. 53. like a withered branch, and like a root in the dry ground, and there is neither beauty nor favour in it, that we should desire it. I am sure the eye of a carnal man can see no good in it, unless it be good to clean unto the Lord: or it is good for me that I have been afflicted: and such like, which are like pills, and will not (to die for it) down with a carnal man. Well, Christ saith this Calling is good. We see, what is thought in heaven of this Calling. Howsoever it be shut up in contempt of the men of this generation, that though they say not, it is not good, yet by shrinking from it, they proclaim so, louder than a trumpet, that they think it is not Labralactucas. good. Let them laugh, we know, that even an Ass, if she could laugh, would laugh at any, whosoever he were, that eateth not thistles. Let them judge, when man's judgement The sacrilege of our time in Church robberies, oh that the learned would more preach it, and write against it. is done, we shall receive the fruit of a better Fountain. Let them spoil Church-livings, and devour the Lords portion, let them swell with disdain, and burst with contempt against us, a blessed contempt it is, that fashioneth these days of my vanity into the similitude of the age of Christ. Christ doth not only say this Calling is good, but he hath magnified this Calling in his own Person. He himself saith Paul Roman. chapter 15. verse 8. was a Minister of the Circumcision with us. The Princes themselves have no greater honour than to oversee the Church. The best day that ever David lived, was when in a linen Ephod, he danced before the Ark, and that was the day that he weary and panteth to remember, Psalm 42. Solomon the wisest, richest, mightiest, and most glorious among the sons of men, Ecclesiastes or Preacher was the crown and beauty of his honour, and above all titles of kingdoms, and countries, this was most honourable, Solomon Psalm▪ 42. Ecclesiastes. the Preacher. But what are men, or what are Kings or Princes in respect of Angels? Yet even these glorious Spirits, the whole host of Angels, whether they be Dominions, Principalities or Powers, the highest Honours they have, the proudest Title they boast of, is to be Heb. 1. ver. last. Ministering Spirits. If he be an Angel, he hath no greater glory. And who art thou? and what is thy father's house, that canst farm unto thyself greater Honour than to serve the Lord in this business? These arguments might move us, but above all arguments take this: The Son of God, before whom even the very Cherubins cover their faces, spent his life in this Calling, and shall a piece of clay, a man, a stinking worm, so far exalt himself in his birth, in his riches, in his wisdom, parsonage or blood, that he shall think it a disgrace to consecrate all his life to the ministry of the Gospel? Can flesh puff up itself so far above the Saints, above the Angels, above the Lord himself, or if he do, shall he not be rewarded? Yes surely, for if the Lord would keep silence, the very creatures themselves would be revenged of him. 7 We must desire that which is truly good, for there are many kinds of good: There divers kinds of good. is Isachars good, Genes. chap. 49. Isachar an Ass of great bones couching down between two burdens, sa●e that which was good, and was content to bear. Howsoever many big-boned Asses lay them down between a pair of burdens for ease, hastening only to avoy de the burden and the heat of the day. There is Demetrius his good, the siluer-smith: Sirs, ye know that by this craft we have our goods. For we know, that the labour is nothing so great now, as it hath been, and that in these days, a cluster of the common or civil law is worth an whole vintage of divinity. There is Balaacks good, Numb. chap. 22. I purpose to do thee good, to promote thee. There is Peter's good: Be good to Speak pleasing things and serve the time. yourself. ●or we know, if he dare say to the King, thou art impious, he may carry john Baptists reward for his labour, and send his head for a second course. And yet there is a better good. For we must not, saith Syracid, Ask of a woman, touching whom she is ●ealous nor of an ambitious man touching thankfulness, nor of an●ireling for the finishing of ● work, nor of the men of the world touching the things pertaining to God: for the world is a great favourer of the heresy of the Libertines, and if we fall to counsel with flesh and blood, we may do to the book of God, as jeconiah did to the Prophecy of jeremiah, cut it in pieces with a penknife, and cast it into the fire, for the wisdom of this world is foolishness with God, 1 Cor. 1. 8 Whatsoever is written, for us it is written, and if it be written for us, and for our sakes, A modest preoccupation in speaking of the ministery. Let me hear (saith David) what the Lord will say concerning me, and so we must attend to hear the Lord: what he will say concerning us. As for me, although I do but sit and mend my nets, and have no part nor fellowship in this business, being unworthy to be matriculated into the high calling of the ministery, yet feeling my soul hath chosen the tabernacle of the Lord, for his portion, and seeing the day may come, that I may keep a door in the same, as the Lord liveth, before whom I speak, he knoweth that in his fear I speak to this end, that by mine own mouth I may be stirred up to prepare myself to this calling: and that all you as Augustine said in his case (when it was as mine is now) hearing what my desire and purpose is, may pray to God for me, that I may have power and strength given me to perform it. 9 In providing for the ministery, good men would be preferred. God can do much they say, he may make them able. It is like Saunders argument: God is omnipotent: Ergo What care to be had in admitting any to the calling of the Ministry. there is transubstantiation. Nay he hath enabled divers well. In the wilderness, when meat could not be gotten, he reigned quails, but in Canaan, when they were in case to provide for themselves, that provision ceased. Many simple men at the first coming of the Gospel, were stirred up, when the Universities were the greatest enemies of his truth, but now when he hath restored to us the plenty of Canaan, we must know, that the date of that extraordinary calling in our days is expired. * Objection. Yet he may do well. True, he that casteth blindfold may hit the mark: but yet no wise man will lay any wager on his head. O●us est vel ipsis Angelis formidandam. Bernard. If I might see a fiery tongue sit on his head, I would say somewhat. After his receiving up into glory, when he ascended up on high, than he gave gifts unto men, such gifts as on their Coronation days Kings are wont in great abundance to scatter among the people. The Rarae & eximiae virtutis negotium est, & humana facultate superius. I. Ca●u. Conduits ran with wine, and all the cocks with rose water, and his Missilia new coin of gold & silver by handfuls were thrown amongst them Such were the gifts of tongues, prophesying, healing, all knowledge, and other graces. Now although he give us all things liberally, yet he continued not his largesse daily, as at his inauguration. We must not look always to have the like MAN for gathering it up, but return to our occupations: How respect must be had of if ● mealling to the ministery. and let us remember the Lords steward must be fraught with all store, new and old, fit to entertain the son and daughter of the great King of heaven▪ Prophesying the sign of learned men. Numb. 11. 25. Even poor Bez●●●l and A●oliab before they could make curtains, and work in blue silk, yet for so much as it belonged to the Lords tabernacle, they were filled with the Spirit of God in these mechanical hand●-workes. Esay. 6. 7. his ●iam in ipso Christo prius spiritus quam legatio▪ o●um ●●am aren●. mouth was touched with the hot coal, & then sent, verse. 8. ●erem. 1. 9▪ his mouth is touched with the Lords hand, and he was bidden go and cry. chap 2. 1. of Christ this question was asked, john. 7. 15. How knoweth this man the Scripture? their testimony is of him joh. 7. 46. Matth. 7. 28. he speaks with power, and what this exceliencie is, may appear by Many arguments of Christ's excellency in all knowledge and learning. his disputation with good scholars, as it was likely, Luke chap. 2. verse 46. by his Hebrew Ephathah, whereas their vulgar speech was Syrian, by his perfect and often quoting of the Scriptures, and the Thalmud in discourse of the traditions of Corban, and the other of the gold of the temple etc. by Herod's great expectation, and questioning with him of many things, Luke chap. 23. verse 9 by Sadduces and Scribes, putting ●●●th hard questions, as of the woman having seven husbands, of paying tribute, and his stopping their mouths, and by teaching by Parables, which was the learning most accounted of in these times, and as yet amongst the jews best thought of: by the desire that the greeks had to see him, which came up to the feast, john chap. 12. verse 21. by the counsel of his brethren, that he should get him abroad, and show himself to the world, thought to be famous. By his own testimony, Behold a wiser than Solomon is here: by Nicodemus, john chap. joh. 7. ●. Mark. 3. 2●. 3. verse. 2. which confesseth him to be a Teacher sent from God. M●tth. chap. 13. verse 51. The Apostles daily taught by Christ the best Schoolmaster for three who eyeere together, and yet more, were commanded to tarry and wait for the promise of the ●ather, the Comforter to be sent. Apollo's through his learning, a great help to the Apostles, Act. Paul's learning and knowledge in humanity. chap. 18. verse 24. and 28. Paul was brought up at the feet of Gam●l●●l, a perfect Pharisie, Act. chap. 21. vers. 3. an expounder of the law, though rude in speech, yet not in knowledge, 2. Corinth chap. 11 vers. 6. in converting Paulus Sergius a learned man, Dio●●si●s A●●opagita a great Philosopher, disputing with the whole troop of the Stoics and Epicures at Nugae in or●●acerd▪ ●s quasi blasphemiae sunt: ●oe-d●●ou●tur ad ri●u●● oe-dius mo●et. Bern. Athens, read in A●●atus, Epimenides, Menander, made Foelix to tremble with the force of his eloquence, was thought Mercury for his eloquence at L●●aonia, by the notable course and vain of all his epistles, not inferior to the writings of any of the ●ea●hen, Festus thought him to be mad with much learning, Act. chap. ●6. verse 24 he w●lled Timothy to bring his books and parchments from Troas, 2. Timoth. chap. 4. verse 13. by Peter's testimony, 2. Pet. chap. 3. verse 16 according to the wisdom given unto him. Timothy was Futurus Pastor Ecclesiae ●alis eligatur, cuius comparatione ●aeter● merito g●e●● dicantur. ●●er. ad Ocean. perfectly taught in the Scriptures from a child, 2. Timoth. chap. 3. verse 13. in so much as he had prophesyings going before of him, 1. Timoth. chap. 1. verse 1●. nourished up in the word of faith and good doctrine, 1. Timoth. chap 4. verse 6. charged to give attendance to reading and learning, and to continue therein, 1. Timoth. chap. 4. verse 16. 10 Every thing in the Sanctuary was double to that which was common, as the Shekle, the Cubit: so ought it to be with the Minister. Tri●les in the Minister's mouth are blasphemies: laughter in him is unseemly, and to move laughter is more unseemly▪ Al● Vehementer ●n●re●at▪ attd●t tet●c●, sin minus vehementer audit frigidus. will cry and say to them in their infirmities. Art thou become weak also as we? A●t thou become weak like to us? Esa. chap 14 verse 16. * Gen. ●7. 22. Chrysost. in Act. 2. Thy voycetruely is Ia●obs▪ sweet and soft, but thy hand is the paw of ●sa●, rough and hairy Let such a one be called Pastor of the Church, as in comparison of him, the rest may be called a flock. H●●r●●. ad Ocean. And it is the Canon which the very Papists use in electing of Ministers, Distinct. 25 Whosoever of Aaron's seed had any blemish in him, should not press to offer before God, neither to come near the veil, neither to stand by the Altar, Leuit. 21 17 Unless he will Higher add Greg. lib. Epist. 9 quid in te miratur multitudo, si sua in te recog●os●at, si ●●●●●e respiciat, quod vlt●●●e inven at, ●● quae in se erube●ca●; in t● que●● rener●ndum ar●●tra●●● offendat▪ Cyp●●an ●● epist ad Haeret. Consulen●● de via, si ●●am in Dieaverit, alia ipse iverit, non indicantem sequaris sed euntem. depart from iniquity, let him not once name Christ his name: his mores will be beams▪ john Baptist is too straight, Christ is too loose, and his disciples wash not their hands before meat. Elisha hath a bald pa●●, and one thing or other stands yet in the way: ●e delights not, or he ●●ifies not. Doth God's Minister rebuke sharply, then is he too sour; if he admonish mildly, then is he too cold. A Bishop (saith Hierome) must be of such knowledge and holmesse, that both his gesture and motion, habit and atti●e, must (as it were) speak of his gravity, his words and actions must be instructions to his people. And H●●rome saith, what shall the multitude commend in thee, if they find their own d●for●i ties in thee? If they find nothing which is not in themselves? If they find that in thee (whom they think to reverence) which being found in themselves would make them blush? Ministers are the Lords messengers, and they must not carry with them (as did Wias) a letter for the knowledge of such things as serve and tend to their destruction. Damnant se ipsos sua vo●e qui sui similes ●●ferno d●mnant, with their own words do they condemn themselves, which do condemn such as be like themselves in the hells. If I ask a man of the right way, & he shall point at one way, and himself will go another way, I will not regard his words, but follow his steps. Well, as he is an adulterer, that with a desiring eye looketh on the beauty of his neighbour's wife, albeit that woman shl remain chaste; so are they murderers in doing, as much as in them lieth, to kill by their jewd example, the souls of their brethren, although the Lord by his mercy preserve them from contagion. An evil Malus Minister Nisus diaboli. minister is the devils hawk, he is the devils best factor. Surely Sermons confuted by an evil life, are like to milk turned in the seething. By preaching they hue timber out of the thick 1. Cor. 9 29. The evil life of Ministers how dangerous. trees, by evil life again, they break down the carved work, and with axes & hammers, Psal. 74. But whereunto shall I compare them? They be like to spittle-men, perfect in the ways they never went, directing others, lying still themselves. They be like Heralds at Arms setting their armies together by the ears, they themselves never strike one stroke, like to marks in the high ways, which rot away themselves whiles they stand instructing others in the way, or to bells calling other to the places where they never come, to black Simile. soap making white, & remaining black; to blunt whetstones, which sharpen other things but they continue dull; to rough ragged files, smoothing all other things, themselves remaining rough and not changed; to Noah's shipwrights, which make the Ark, but themselves were not saved in it. 11 When a certain man had put Master Fox in mind of one, on whom being afflicted in mind God blessed his ministery, and asked him if he were yet in his remembrance, yes, said he, I forget Lord and Lady, but I remember such. 12 A certain man said that in our age many Ministers were like to servants who had long lived under a good Master, so as they had gotten some competent stock, upon the Simile. increase whereof they did so much attend, that they neglected and forgot their ancient care for their master. 13 He observed that some speaking against eloquence, did savour much of an human spirit in their preaching, which is as evil or worse. For eloquence is not simply forbidden, Eloquence in preaching. but when it waiteth on carnal wisdom, for otherwise joined with the power of the word, and demonstration or evidence of the spirit, it is effectual: but human wisdom, very barren and destitute of eloquence is evil. 14 It were necessary in the church of God, as josuah ministered to Moses, Elisha to Eliah, Samuel to Ely, Gehezi to Elisha, Baruch to jeremiah, the Disciples to Christ, Timothy to Against such as are negligent in the ministery, who by distinctions allow their sin, but we must do that which is without all controversy, not intermingling it with bastard distinctions. Paul, that likewise every learned godly Pastor should train up some young scholar, to commend him the better, and to enable him the more in the Church. 15 The climbing Canons of the Pope were the cause of this mingling of Civil laws with Divinity. First, Odia restringere. Favores ampliare: that is, you must restrain every commandment of God, for they call those Odia. As, Feed my sheep, we must distinguish of that, by that old distinction: either by myself or by another, & sometimes by myself▪ these are the promises of God, which they make so large, that they marvel, how one that is conversant in the Scriptures can be but a wicked man. But David saith the contrary Psalm 119. Lord thy commandments are so broad that I am astonished at them: and the promises are set forth with so many conditions that they shall find them very narrow. C●phalus as I read, who was an Atheist, when he was young, coming to be old, said, what if there be an hell, what if there be a punishment? So when we have made us a commandment to ourselves, out of that Pas●e, feed, then at length we shall come to say, what if Christ his meaning was not sometimes, and by another? Then they would give that they got, and a thousand times as much more, if they had it, to be rid of that, if peradventure. In a doubtful precept, note that which is less. Austin hath this rule: This sense is good Precepts large and promises narrow. and godly, and so is that, hold both, for fear of quidsi, what if I took the wrong sense? In a matter of controversy, remember both ways. Who would not be their scholars, who may be so indifferent? but it is not so. There is a rule out of Seneca: I do the rather allege him, because the fathers took many things out of him, and I suppose Interdum & per alium. Si forte. there was in him something above nature. One wrote unto him to know, how he might know riches were not the chief felicity, and that virtue was. He sent him word, that whether virtue were or no, is was never doubted; but whether riches were, it hath been a Senecas commendation. controversy, choose that which never came into controversy: So whether to do our duties That Ministers must not be absent from the flock and perform duties by substitutes. diligently, be good or no, it was never doubted, but whether by another, or sometimes ourselves, it was doubted of in the most ignorant times But this subtle dispuring, as Paul calleth it▪ will prove foolish, and this shifting of things by distinction, unless they be grounded on the word of God, Austen held it wisdom to acknowledge a fault where is none? the wise man faith, I was afraid being sure of the truth, I dread all my doings: this is the reason of the regenerate man. CHAP. L. Of God's promises, excellency, and truth of God's word, and how ●he wicked abuse Scriptures. IT is a thing worthy the standing on, to consider how the Apostles out of God his propromise, The promise of God ought to spur to obedience. deduce arguments of obedience, as among many, 2. Corin. 7. when the Lord having promised, that whether we abide in our houses, he will dwell with us, or whether we will go abroad, he will walk with us, or if we be afflicted, he will receive us: out of this promise the Apostle bringeth a conclusion, that we should therefore cleanse ourselves. This would see me a strange consequence, that seeing we are cleansed, we should cleanse ourselves, for some have made a clean contrary conclusion, laying, we are cleansed, let us defile ourselves, seeing grace doth abound, let us sin. 1. Corin. 7. The Apostle in the person of the godly, reasons thus: the time is short, let us therefore use this world, as though we used it not. The same Apostle out of the same premises, in the person of the licentious liver, frameth a clean contrary conclusion: as 1. Corin. chap. 15, Tomorrow we shall die, therefore let us eat and drink, let us use the world, because we have it, let us stuff ourselves with pleasure, because our time is not long. So runs the tenor of their conclusions. Because God hath mercy enough in store, and Christ his blood cleanseth us from our sins, therefore faith the carnal gospeler, lest the blood of Christ should want matter and metal to work upon, let us wallow in sin, for Christ hath blood enough to cleanse us. Well the Apostle, I say, reasons in a contrary manner, Christ hath washed us, let us not therefore defile ourselves again, and that which is more strange, he deduceth fear out of the promise. Wherefore for our use we must learn, whether in reading and hearing the promises of God, the same mind be in us, which was in Paul, when he said, and said truly, that he had the Spirit of God in him, and nee that draweth out this conclusion of the promise of God; We are raised, therefore, we will raise ourselves, let that man know he is of the same spirit, that the Apostle was. But he that concludes on the other manner: We have promises, let all go where it will, that man must suspect his estate, he makes not a good conclusion. And as that, so this is true, the nature of God his promises, is not to be a placard to sin, but a persuasion, a motive, an inducement to holiness of life, and to the fear of God. So that they that use the promises, as they do, saying God is merciful, Christ died for us. The Lord will forgive us, and so stuff themselves with promises till they have made them a pillow for sin, they abuse themselves. True it is, that the sweet Psalmist saith, Psal, 131. Mercy is with God. What? Not to make bold with sin, but to fear him. Such sophisters than show by their reason, of what spirit they are, and to whom they belong, that is, to the devil. For seeing it is of the mercy of God, he is become a great preacher and publisher of God his promises, and ye shall not have a promise, but he will allege it, he is a greater enemy against Moses▪ and against those that urge the law, calling them Moses his Ministers, and Doctors of Despair, and all to this end, to sow promises unto us, that we might take no thought: but still make this conclusion, Christ hath died, be bold to sin. It is good therefore for a man to watch himself, whether in hearing the promises of God he hath a cold fear coming on him for his unworthiness, which if he have, that man may hope well of himself. For the nature of a promise from God, excludes security, and therefore it must end in fear. 2 We pronounce that the nature of a promise excludeth deserts, deserts I say, not debt The promises of God are not of any desert, but free. (for so we should hear of it so often as mention is made of praying, rewarding, and rendering) Against the Papists we say therefore there are two debts, the one of desert, as hire is due to a labourer, for he hath deserved it: the other, a debt of promise, which is as well to be rendered as a debt of desert. For example, because I would make it plain, when Two kinds of debts. the daughter of Herodias danced before Herod, he in the vanity of his brain made a promise of giving her any thing she would ask, even to the one half of his kingdom: and Note. after for the ●endering of his promise, he made a conscience of his oath. Now no man I suppose, that is of any valour, thinks that this vain exercise deserved half a kingdom, in his Against merit of works. valuation (for it deserved rather another thing far worse) but the debt that is due is not of desert, but of promise. She could not come and say, give me, because I have deserved, but give me, because thou hast promised. No more can we say unto God, we have done this, pay us, but thou hast promised to us, therefore grant us what thou hast promised, though nor to us immediately, yet to Christ by desert, & to us for Christ his sake by promise, thou hast made it a debt: and to go yet more narrowly to the nature of a promise, it is rather paid to the promiser, than to him to whom it is promised, as one of the fathers saith, God payeth his promises to himself, and the accomplishment of it most respects himself. 3 The nature of a promise is not presently to yield the thing promised (for if we had that, we have not a promise of a thing to be performed, but a performance of a thing, that hath been promised) we stand in faith, and receive in hope, and whatsoever we are, we are but one hope, which is our * Or rather tenor. tenant, and takes up our possession of things to come for our behoof. Our life saith Paul is hid with Christ. And it appears not, ●aith john, What we shall be. But the best that may be made of the wicked, is here to be seen to the uttermost. And seeing our life is in Christ, all that are on the stage of the world, it is known, who they be, namely the wicked, but whatsoever is the price of the godly, it is yet hid in Christ, we have nothing, but the hope of it. Now lest some should say, if we have nothing but in hope, it were better to have some thing certain. To them I say, we do not speak of a promise from a man. The Apostle saith, the Lord is faithful. If the life of a Christian be compared to a warfare, than hope is our helmet, Ephes. chap. 6. If it be compared to a seafaring, than our hope is as an anchor, which we must cast into the sea with them, Act. chap. 28. to stop our ship in dangers, until the day appear. Lastly this is our stay, God is faithful, he hath promised, therefore he will surely perform it. First he speaketh the Hope. word, than he promiseth, that is, saith it double: In blessing thee, I will bless. Then he addeth an oath: As I live, saith the Lord, I will visit thee: & yet more, he hath left us pledges, further to assure us of the truth of his word: if neither his word, his promise nor his oath will serve us, we have nothing but promises: for concerning riches, glory, country, and such like, God his children often want them. Come to God his grace, and to peace of conscience, God's children want often peace of conscience. which one would think they should have, they often have them not: but faith they have, the promise they have, every thing else they have not: still they have the promises, them they have: Our faith takes hold on our sins pardoned, on the assurance of the life to come: these we have without peradventure, we have the other things but by peradventure. The best things we have we possess, & have them by hope, and they that have outward things, are beholden highly to God, but they be not his best blessings. 4 Howsoever some think but meanly of God his promise, yet nothing is more worthy The promises of God are a great treasure, & must make us thank full. our consideration and thankfulness. That that is, 1. Sam. 18 18. in the speech of David, whe● one told him, that Saul was disposed to give him one of his daughters in marriage, may here be noted, for what, saith he, seemeth it small to you to be a King's son: what am I? or what is my life? or the family of my father in Israel, that I should be the son in law unto a King? So may we say, what are we? or what is our life, or the family of our father, that the Lord should vouchsafe to make such promises unto us? David made no light account of his promise. To set David in our case, and Saul in the Lords, David's case was far better than ours. For by reason of his victories he had deserved well of the country, and therefore worthy to be considered of Saul: again, though he should have had Michol to wife, he was not for this to be heir of the crown, and yet he saith seemeth it to you a small thing? Then I say, if we could come to make the comparison between Saul and God, who is the Saul of Saules, and prince of Princes, in whose respect all the Princes of the world are but wash pots, and Cyrus is nothing to him, he unto whom the Angels are subjects and servants, and to whom heaven and earth stoop down, what analogy would there be betwixt him and Saul? On the other side, that we may stand in stead of David, if the Spirit of God would show us our unworthiness in a thing far above the promise of David, we would say, or we should say, what are we? what is our father's house? that the Lord should have respect to us? were not our father's Amorites, drowned in superslitious idolatry, carried away with the love of the world, sold unto sin, and men full of ignorance? what was in our father's house? for ourselves what are we? have we not been deriders of the word of God, or hearers of the Lord speak to us, with far less reverence than we hear a mortal men? what is there in us? I think not of the worst, but he that can best express his mind and meaning, cannot express our unworthiness. My stammering speech cannot utter i●, we must conceive more of it, & know that there is nothing in us, or in our father's house, that the Lord should vouchsafe us such mercy. It must not seem little that we have the word, and are compassed about with so many promises, we must read them with humility, & then no doubt we shall read them with thankfulness. The Apostle saith, When the Angels look at the mystery of our redemption, they are wonderfully astonished, they can never look enough to see the unspeakable highness of the Lord, and the great gulf of our unworthiness; to behold the odds between his grea●nes and our vileness. It needeth their conceiving, which if we could also do, it would swallow us up to see the Lord bestow his promises on such unworthy wretches. When the Lord shall not only make promises in general, but in particular, not only real but personal, not only conditional, but free, not only temporal, but eternal, who can go through them all? But setting aside these great promises & benefits of his word, of his Spirit, he hath promised that * Blessed i● the man whom God chasteneth & teacheth him in his law. Psalm. 94 ● 20 even our very corrections * shall do us good. Setting these apart with all the care of his Angels, & ministry of all creatures, he saith, he will so narrowly look to us, & take charge of us, that he will look to the hairs of our head, nay, Leuit. 26. he will look to our kneading troughs, and which more is, Psal. 41. he will turn our beds, couches, in the time of sickness. A strange thing, that the Lord should thus do with us. In the heathen histories we read, that because a certain Captain came to wash his soldiers wounds, they could not praise him enough. Then if God the Captain of his whole Church, the God of glory, shall Simile. so narrowly look to us, as to number our hairs, to take care for our kneading troughs, to turn our beds, to swaddle our wounds, these are able to amaze us, and to set us in a wonderful taking to see so great kindness. 5 God will be with us wheresoever we dwell: he will go with us wheresoever we go. He doth not rule us, as Pharaoh did the Israelites, to set us to make brick, and to fetch the straw ourselves but look what he biddeth us to do, he giveth us strength and substance to do. And for this work when we have done it, which is very homely, this wisdom passeth our conceiving. Behold what promise was made of half a kingdom for so vile a service of Herod's: so for a broken service he makes us a promise of heaven and earth, not a● they be now (which if it were so, it were too good for the best) no, he will break up these frames, not to destroy all, but to renewal for the comfort of men. So great is his mercy, that as a Father saith, that God his children having tasted of this in the life to come, do as it were mourn, and are grieved with themselves, that their repentance was no greater, and their thankfulness no more, whiles they were on earth, and he that hath done best, as Abraham, David, or Paul, they repent they have done no more good. 6 The promises of God are free in themselves, in respect of the part going before. First, God's promises free. there is nothing at all in us to move the Lord to promise any good to us. That we may look on that first and great promise made to Adam: when the Lord after his fall had charged him with his sin, he doth not confess his sin, which the vilest malefactors often do, but he chargeth the Lord again, that he was the cause of it, and makes his liberality the patron of his iniquity, and so very miserably sets it over to the Lord▪ Even at this time and immediately upon such behaviour the Lord makes his promise to him, that the seed of the woman shall bruise the serpent's head. Here is no cause of a promise in Adam, he 〈…〉 o condition goes before. It is true also, that God made choice for his mercy of the v●●e●s people of the earth. Take but the Historiographers, and those that write for the jews, and s●tting aside all inward gifts of mind whatsoever, and come to their gifts of the body, their The jews or Hol●ue● described and how God found them. outward shape and lineaments, and for the very mass of their nature, of all people they were most unseemly and ill-favoured, they were a pernicious and monstrous people, and as far from all gifts even of nature, either of judgement or wisdom, as was under the Sun: nay it were too homely to give them the name, whereby some have set them out. Of these people the Lord makes choice, and makes the first promise to them. So that this is also a free promise, nothing com● to it to move the Lord to make it. And yet to these people the Lord promiseth, Leuit. chap. 26. 12. I will walk among you, I will be your God, and ye shall be my people. Again, in the reign of Zedekiah, when the measure of their sin was come to the brim, when they were in the estate of the Perezites, Hivites and jebusites, the Lord makes another promise with the same people, greater than the former, jerem. 31. 1. saying: He will be their father, and they shall be his sons and daughters. So that God his promises are ●erem. 31. 1. free in respect of the matter antecedent, but in respect of that which followeth, they were made with a condition, and that is, that we be holy. But for the most part men herein deceive themselves, for as they hear, that it is a free promise, so they make it a free promise after. There is no inducement indeed, before he makes the promise, but afterwards he binds it with a condition. For it stands in the promises of God, as in his threatenings. In his threatenings there is no condition going before, they are absolutely pronounced, as that jonas. 3. 4. Yet forty days and Nini●ie shall be overthrown. And that to Ez●kiah, Esa. 38. Put thine house in an order, for thou shalt die, and not live. Yet there is somewhat followeth after, as Unless ye repent, which sometimes is expressed, but if not expressed, is always to be understood. For never any threatening so strongly was pronounced from the Lord, Conditions annexed to promises, either understood or expressed. but this, Until we repent, if it were done, would break the force of it, and turn it back again, as the Ninivites repented, and the Lord turned away his fierce wrath. Ezekiah wept, and the Lord gave him length of days. So how flatly and freely soever the promise made to us, yet this condition followeth, We must be holy. Thus we see how God's promises in respect of themselves, before they be made, are sure yet not as the wicked imagine that there is no limitation. 7 That the Bible is the Library of the holy Ghost, it may appear: first, for that it setteth The Bible is God's Libra rye; arguments to commend the excellency of it. 1 down the infirmities of men, without all flattery, as well as it commendeth them for their virtues, Gens. 49. Numb. 12. Secondly, the matter of it is altogether heavenvly, and nothing, 2 nor any part thereof savoureth earthly: it yieldeth to no one affection or other, but opposeth itself to all. Thirdly, the form, the dignity of the s●ile, and majesty of the sentences in it is such, as it cannot be fully and wholly conceived and uttered of any man, and it is always more powerful in the matter than in words. The Apocrypha going 3 about to express the excellency of it in Greek, is a very cold and barbarous thing. Fourthly, of all things it moveth affection in the readers; & pierceth into the secrets of the 4 hearts, which you shall never find but for some little time, and strait vanishing away, in other writings of the profoundest Philosophers that ever were. Fiftly, of all 5 it is most ancient: and many good thing: in Philosophers and Poets are fetched from this. Sixtly, all the prophecies set down by divers writers with one consent are accomplished, 6 so are none of the devils oracles. Read that of jacob, Genes. 49. that of Moses, Deut. 32. of Ethan, Psalm. 89. Esa. 45. Seventhly, the wonderful preserving of this 7 book from time to time, 2. King. 22. so that it hath not perished, whereas many other books of great price and estimation are utterly lost. Eightly, that there hath been such a 8 continual and universal consent of this book from time to time: and because all the heretics and labours of them that would withstand and confute this, still are soiled and brought to nought. Lastly, the constant death of wise, sober and meek Martyrs, whoever 9 in their deaths for this, have had a plain distinction from the deaths of other frantic and witless persons. Many places of Scripture, saith the Apostle, 2. Pet. 3. are perverted of the ungodly, and you shall see the wickedest man talking most, and making much of one kind of Scripture. How ●●p●●u● m●n a●use Scripture, to their own per●●●●n. Among Heretics, Arrius of this, 1 My Father is greater than I M●richeus of this, 2 He was found in the form of a servant. Montanus of this, 3 I will send you another Comforter▪ Papists of this, 4 Thou art Peter, Vbiquitarij of this, In whom the God head dwel● corporally. Familists of this, 5 The kingdom of God is within you. And evil men the Epicures abuse this place; That which goeth into the belly defileth not the man etc. The carnal 1 Pater n●eus moor me. professors this: If he hath predestinated us, he will also cail us. Those that under the name Rep●●tus est in torm●ser●i. of peace, desire to cover evil practices, allege this, 6 Follow peace with all men. And that which is abused not of one sector company, but of all, is this; Hypocrite, first pull out the 3 Al●um Pa●acletum m●ttam vobis. beam out of thine own eye: August. de moribus ●a●ich. reproving their loose lives, they allege this, Hypocrita prius, etc. So daily if we deal with mo●es, with motes I mean in 4 Tu es Petrus. the eyes (for with motes in the Sun any man may deal) than this is used as a neck verse, Hypocrita prius, etc. which when we have said, we think we are presently quit, and to have 5 Regnum Dei est m●ra vos. entered another action of hypocrisy, and revenged them home upon any reprehension; I say, we fly to this as a sanctuary, we use it as a spell to charm the reprehender, that he 6 Sect m●n● pa 'em 'em omnibus. cannot speak one word more. But this is not Christ his meaning, his being in the Flesh was not to maintain sin, he came not to make men escape the gentle punishment of admonition: he came to cancel the handwriting that was against us, not to make a new handwriting, but as it is said in the Psalm, wickedness hath a wide mouth, and David maketh it a marvel to see the mouth of wickedness stopped, for rather than it will say nothing, it will speak against itself. 1. Cor. 7. Paul reasoneth the time is short, therefore we must use the world as though we used it not. 1. Cor. 15. 32. The wicked say, Tomorrow we shall d●e▪ therefore let us eat and drink. They gather a contrary conclusion out of the same promises: 2. Cor. 7. Paul reasons, Seeing we have such promises, let us cleanse ourselves: the wicked say Rom. 6. Let us sin, that grace may abound. We may reason thus rightly out of the former words of Christ; He disallowed disorderly casting out. Ergò, he alloweth orderly casting out: he commandeth the beam to be cast out first. Ergò, the mote also. We reason on the contrary; No promiscuall casting out, Ergò, no casting out: his own first, Ergò, not ours at all. Their conclusion is this, if they durst say so much: Praecipe quid faciam or● ut faciam; sed ●e omnino corripito, quicquid facio. I love not to hear of my faults, meddle not with mine eyes. So it is true which is in Prou. 26. A parable in a fools mouth, is as a thorn, etc. He thrusteth the blunt end forward, and by abusing of places they gore themselves. 16 As we cannot see without the apple of the eye, so we cannot know the thing of God The holy Ghost must teach v● without the teaching of God. For though some things are learned by sense, as we need not be taught from heaven to discern between white and black, cold and heat, and such like: and some things are attained by the light of nature, or help of Art, as the knowledge of civil and human things; yet there are many things to be learned, which we cannot attain unto by natural reason only, without spiritual revelation. For to be persuaded that all things were made of nothing, that a Maid should have a Son, that the Flesh corrupted should rise to incorruption, that CHRIST a Saviour on the Cross, should be a judge in the clouds, that we should be freed from death by his death, and exempted from condemnation, by condemnation, that man should sin, and CHRIST should suffer; where is the wise man, where is the Scribe, where is the Philosopher that can show a ●●●son? But be it that man could be taught by nature to understand things appertaining to GOD, yet: is needful that that God should teach him, because else he should learn it with incer linty, and little assurance: for besides that job confesseth, how though he went even into the shop of the Lord, where he worketh, yet he should not see him. These reasons I have to prove that I speak: first, the most and greatest part are full of simplicity, & many cannot take the pains to search them; of many that would take pains, many want the means; of many that have the means, few come to any thorough knowledge of them; and they that come to knowledge, labour under great uncertainty: whereof it cometh to pass, that many either prove fools, or become Heretics, because meddling with such things in the pride of their wits, they have not prayed to be taught of God. CHAP. LI. Of murmuring. IT is a common thing with men to grudge and murmur against God's Magistrates true servants, and therefore Ministers and Magistrates and such like, must learn with patience to bear it, and to prepare themselves for it. For if the Israelites murmured against Moses, being so ●are a man, how much more will men now grudge against such as have not obtained the like measure of graces?▪ This is a sore temptation, and Moses himself did once offend, because of the murmuring of the people: yet was Numb. 12. 1. 2. he said to be the meekest man upon the earth. But else always Moses overcomes evil with good: for he was so acquainted with that people, that he had (as it were) hardened his heart against them. 2 This is the nature of murmuring, it will cause a man to be no man at all, which we may see in the Israelites, who wished to be in Egypt, whereas yet they knew that for their sins, the Lord carried them thither, and as it were in justice cut them off for sin: so it is as much as if they had said; would the Lord had cut us off, rather than left us in this case: for they were contented to die if they might not have their bellies full. 3 To be assured of God's providence, and that we may not be overcome of murmuring Remedies against a murmuring. in worldly things, we are to look to the benefit of Christ in the forgiveness of our sins, the sanctification of God's spirit, and the hope of everlasting life: for if we be assured of these▪ we shall be likewise assured, that the Lord will no suffer us to perish in this world. 1 And if we doubt of earthly things, we do doubt of these spiritual graces much more, 2 and the want of the persuasion of the one, doth bring the other. For if the Israelites had 3 been persuaded, that the Lord had delivered them, and would bring them into the land of promise, they would not have doubted that he would preserve them in the wilderness: which we may see in the example of Abraham, Genesis chapt. 24 who because the Lord had promised him a seed, sent forth his servant to get a wife for his son: for he knew that the Lord who had made the promise, who would provide the means also to bring it to pass: so if we be persuaded that our sins are forgiven us, we shall not doubt, that any other thing shall hurt us; for seeing sin the cause of all miseries is taken from us, we may be sure that no misery shall hurt us▪ and if the Lord hath given us his son, he will give Confer all this Chapter with his Sermon of murmuring in the third part for there is but little added here which is not there, & yet I would not omit this. all things with him, and the love wherewith he loveth us in his son will not suffer us to want the things that are for our good: for if a father will provide for his son, the Lord will provide for us, who is a heavenly father, and cannot be changed though earthly fathers he. 4 To this faith in the free forgiveness of our sins and the imputation of the righteousness of Christ, we must add the faith in the sanctification of the spirit: for if we believe that the Lord hath made us of sinful men, just men; of varie●s, vessels of righteousness, and temples of his spirit: if he can make the Leopard and the K●● to lie together. Esay 11. if he can make the covetous person liberal and the whoremonger a chaste person: if we believe that the Lord will and is able to change us from any sin be it never so great, and strong by nature, or by evil custom: we may then be sure that the Lord in this life will not suffer us to fail in any thing needful for us, neither are we to doubt thereof, seem it never so unpossible: for it is a greater work to change a sinner, than to work wonders in nature. 5 Fourthly, if we believe that the Lord will prepare a kingdom for us in the heavens, we cannot but believe that in this life he will perserue us. For if we believe, that our bodies shall be turned unto dust, and yet raised up again, we shall be sure he will not but provide for us in this world: for it is a greater thing to raise up the body from death, and out of the dust than to preserve i● being alive. And to this faith of our redemption, we must believe in the providence of God, first, in creation, so that if we believe that the Lord made all things of nothing; we shall believe that he will give us sufficient: for we see that the light was before the Sun, Moon, and Stars, and the grass before the rain and dew, that we should not put too much trust in them, and to teach us, that without these means we may have these blessings: for the Lord hath provided these means, not for his weakness, but for ours Do we believe that God made all men, and shall we fear men? therefore we believe not these things, or else we would not so much fear the want of earthly things: for if a sparrow fall not on the ground without his providence shall we think he will not provide for us? we must then believe the particular providence of God in the government of all things, which will be an help to keep us from distrust and murmuring: do we believe that the Lord made us? then shall we not think that he will prefer us? for it is more wonderful, Psal. 1. and 139. Eccles. 11. 6 We are therefore to believe the providence of God, first generally over all creatures, then particularly over every one of them: yea even over the sparrows. Again, if the Lord hath care of beasts (as indeed he hath) because they were made for man, he will much more have care of man, for whom they were made. He hath a care for the wicked to do them good; for he filleth their bellies with his hidden treasure, then will he much more rejoice over the godly to do them good: if he loved us when we were his enemies, will he not provide for us being reconciled to him by the death of his own and only son? If he did us good when we sought him not, will he not much more when we do seek him in praying unto him, as he hath commanded? If he hath done us good, when for our sins he might have punished us, will he not when with his spirit he hath sanctified us? Oh then let us not be unfaithful, and so become murmurers against the Lord: but let us be faithful, and to look unto the Lord to do unto us according to our faith. 7 Furthermore, this providence of God must be confirmed by the example of God's children in all ages, as in the time of the fathers before the flood, who did eat nothing but herbs; ve● some of them lived nine hundred years, to teach us that men live not by these means: ●f by these means he nourished them, he will by greater, as by flesh and fish, nourish us. The Israelites were fed with Manna (which was never seen before nor since) for the space of forty years. If they gathered any more thereof than the Lord commanded, it stank: yet being kept before the Ark 400. years it did not so, and when they came to the promised land it ceased: whereby we may learn, that it is not the means, but the blessing of God upon the means that giveth nourishment. Did not Moses and Elias live forty days without meat, and the children of Israel go forty years in the same garments not waxing old? and othersome having meat in abundance been hunger-starned? and shall it not teach us that these things are ordained for our weakness, and that the Lord without these means can nourish us? If David proved by experience, that he never saw a righteous man, of righteous parents, begging his bread; if we be now righteous, as they were then, the Lord will provide for us now as well as he did then for them, and we shall have the like experience. 8 To this providence we must come with a patient mind to let the Lord give what he will, and therefore we must have contented mi●●es, and know that godliness is great riches, Contentation and not to look for great matters, jer. 45. as it was said to Baruch, and therefore are we taught to pray for daily bread: so that we may have the same mind that was in our father jacob, Gen. 28. who was content with meat and cloth, which generally is commanded to all, 1. Tim. 6. if the Lord give more than this, take it as an overplus. A patient mind prescribeth not to God, the means nor the time, nor indenteth with God, but is content with the grace of God in forgiveness of sin, and the sanctification of the spirit, though it want other things: our Saviour Christ teacheth us, not too desirously to seek after earthly Patience. things, but rather after the kingdom of God: and we ought to receive the love of God with all contentment though it come alone, and for outward things to enjoy them, or not to have them as it pleaseth him: for the children of God do for outward things possess their souls in patience, and commit the rest unto the Lord, not binding his favour unto them. 9 The cause of all rebellion and murmuring is, that we know not the great power of the Lord, or else we at that time do forget it: when by faith we should make to ourselves most comfortable use of it, as we may see in the Israelites, who had beheld the great power of God with his goodness towards them, but not in faith, and therefore when the tentation was sore upon them they clean forgot it. The Lord therefore being zealous of his own glory, showeth himself to be most loving and beneficial towards us, which ought to lead us to acknowledge his great goodness, but if we do not, than his justice will surely teach us. 10 The Lord oftentimes with holdeth or taketh away that thing, the having whereof might be hurtful unto us: which if we would rightly consider of, it would be an especial Wherefore we want many things which we desire. help against murmuring in the want of God's blessings. For if we would consider this, that the Lord doth therefore keep it from us, because he seeth it would be hurtful for us, and that when we shall be fit for it, he will then give it unto us, we should better be contented with that we have, and more patiently bear the want of that we would have: as for example, if a man wanting health, riches, estimation, and such like, and be grieved for it, so that he is almost ready to murmur for the want of them: if he then can consider that the Lord knoweth they be not good for him, but if he had them they would turn to his hurt: this would bring marvelous great quietness to his heart, and would stop his murmuring nature, and would rather stir him up to acknowledge the goodness of God towards him. 11 When the Lord proveth his people, he thereby laboureth to bring them to prayer: yet on the contrary, they fl●e from him, and murmur against him: the reason is, for that How we fly from God in trouble. they think it a small comfort to pray unto him in their trouble, but rather think it very harsh to acknowledge their sins, and so to obtain the forgiveness of them, which being obtained, nothing can be more comfortable: they must have that they want, or else nothing will please them. As the Israelites did murmur against the Lord when they wanted Nothing can please us when we have not our desires. water, nothing else would please them: so is it with many when they cannot obtain some corporal or external blessing, which they do much long for. But who art thou oh thou vile man, that thus dealest with the Lord, and never haste had thy heart washed by the blood of jesus Christ? for if thou hadst, thou wouldst never murmur so much for wanting that thou wouldst have, but rather make him at all times the chiefest comfort, and in all thy necessities, patiently and meekly call upon him in fervent and faithful prayer. 12 Men do not only fail in prayer unto the Lord: but also they murmur many times against such as he hath set over them to be their guides: for the latter sin ariseth of the former. The Israelites quarreled with Moses: yet what had Moses done against them? they thought no doubt that he of malice, and contrary to the will of the Lord, had brought them into the wilderness, for they thought God had a nearer way and a better to bring them into the promised land: and because they could not consider the work of the Lord, therefore they must needs quarrel against some body, and wreak their grief upon him, laying the fault upon Moses. Thus did Rachel, whom when the Lord punished, for that she was Proud (because her husband loved her best) and made her barren, when he gave children to Leah, she not considering that the Lord punished her pride with barrenness, began to quarrel with her husband; ask him why he gave no children to her? To whom he answered: Am I in stead of God unto thee, to give thee children? And this is the manner of the people in all ages, that when they cannot see the Lord punishing them for their sins, they straightway lay the fault upon some or other, by whom they think it cometh. As now if the Lord do send tumults and storms into the commonwealth, so that the people be brought to some trouble; do we not strait ways lay the fault upon the Magistrates, and say, is not this the doing of the Magistrates? They consider not that the Lord doth by this means punish them for their sin: for it is certain that the Lord loveth a multitude better than one or few, and therefore he will not punish a whole realm or nation, if the sins of a multitude did not provoke him thereunto. But it oftentimes cometh to pass, that for the sins of the people, he doth harden the hearts of the Magistrates, that they cannot love their subjects so well, nor that they can be so profitable, Magistrates and do them so much good, as otherwise they might, as is reported by jehoshaphat, 2. Chron. 20. This if the people could or would consider, they would not be so ready to lay the faults▪ on their Magistrates, when trouble or trial cometh upon them: in like case do they also deal with their Ministers. If trouble come, do they not straightways say, see what our Preachers have done? and is not this the fruit of their preaching? so they will always have one or other to lay the fault upon. But what was Moses comfort in this case, and that which stayed him from murmuring against them? Even that (no doubt) which other of God's Ministers have had in the like case. jeremiah in the seventeenth chapter against the raging of the people, made this his sure defence that he had not thrust in himself into that office to be their Pastor, but the Lord appointed and called him thereunto. Secondly, that of affection he had spoken nothing but only that which the Lord commanded; did he declare unto them; and from hence may all the true Ministers of God have comfort: for if the Lord send them, he will no doubt defend them, so long as they do this message faithfully, & therefore the people must take heed how they either receive or reject any that speak to them in the name of the Lord. For as they may not receive any that bringeth not the word of truth, nor be feared by them; for as much as the causeless curse shall pass without hurt: so likewise, and as surely shall the word of God spoken truly by his Minister certainly have his effect, and shall not return in vain: And this is common to all kinds of calling, that men may be confirmed therein. chose, when we being in affliction can pray unto the Lord for his help, and acknowledge his providence in that which is upon us, it manifesteth our faith, it preserveth us from murmuring, and keepeth us from quarreling with men: for if we consider that it is the Lords work, we shall never set ourselves against him for it: but if we pass over his providence, then shall we avenge ourselves upon men. But many men will be content to judge and condemn this sin in the Israelites, and never look into themselves to see the same: The sins of this age greater than of elder ages. but this sin is as rife now as ever it was, and this no doubt is a cause why many cannot profit by the examples of the old Testament, because they imagine grossly of the sins of that people, and think that there is no such gross sins now, whereas indeed if the case were duly considered, the same sin is grosser now than it was then: for as much as the mercies of God are more plentifully upon us, and with greater continuance than upon them. 13 The children of Israel did so much as in them lay to provoke Moses divers times to murmur against the Lord: yet we may read how he yielded not, neither was at any time overcome except once, Numb. 20. Psal. 106, for which the Lord said, he should not enter into the land of promise, and Moses found the truth thereof: for when he much desired the same, the Lord would not be entreated, but he must die in the Mount: where all men must learn that they praise not the children of God too much, though they be strong & The strongest may fall. have received great gifts: for by Moses example they may here see that by such violence of temptation they may fall. And again, all God's children must take heed that they yield not to temptations, when they are offered: for though the occasion be of another, yet the cause is in ourselves, and we shall be chastised for the same if we do yield. And again, we must take heed that we do give no occasion to the Magistrate, or the Minister to murmur, lest the Lord punishing them, we also be deprived of the benefit which we should receive by them. CHAP. LII. Of Patience under the Crosse. THere is a difference between God's children and others: for God's children Patience. have the patience that others do want, though not at the first, yet in continuance, though with some infirmity: first, because they are persuaded of forgiveness of sins: and secondly, are sure of their vocation by good works, which are the fruits of sanctification: thirdly, the knowledge of God's providence, which disposeth all things for our good: fourthly, because they look for another life, and when they fail of any of these, than they begin to quail: and the wicked, because they utterly want these therefore they are altogether confounded. 2 Patience is not so much in ●●e outward stillness of the body and show of the faee, as Psal. 62. 1▪ 3. My soul kee p silence unto God. in the inward quietness of the heart, and meekness of the spirit. Therefore David, Psal. 4▪ biddeth us examine ourselves upon our beds, and be still: and Esai, 30▪ the Lord saith, your help shall be in silence and peace: and therefore David and job being in trouble, said they would lay their hands on their mouths: for when a man doth thus possess his soul in patience, he is most fit for the mercies of God, and then shall he receive the greatest profit by them. Simile. For as in bodily diseases to be quiet, is a great ease and help: so it in other troubles whatsoever, and therefore must we especially labour for it. 3 Many will say, that GOD is mighty, but they bel●eue it not, as appear in that they are over fearful, when they be in danger: whereas God's children have some presert feeling thereof, and afterward are more strengthened. So that if we cannot trust in God in the want of all helps, we do not believe this power, if we depend not on him, pray not unto him, strive not to obey him, we believe not this. For this cause did the holy men write of the power of God, which they have felt, that after they may be strengthened: and so must we consider of God's power, that we in patience may look for help from God in trouble, and in prosperity, see his hand that blesseth the same unto us, and so use the same unto his glory, and give him all the praise. 4 To a good action, it is requisite that our intent be according to the word, that then our action being good, we use right means: if our means be good, then must we have faith: if we have faith, then must we have sound hearts: if our hearts be sound, we must devour through peace all hindrance: and waiting for the good time of the Lord, we must possess our souls in patience. 5 There are divers plain Israelites that will suffer a vail to be put before their faces, and they will use them as the pharisees did john Baptist, to object him against Christ; john and his Disciples fast: and why do others so, but to have a cloak for their wickedness? These are abused for want of wisdom, and would mislike their practices in their heart, if they could sound the depth of them: Praestat esse caudam Leonis, quam caput vulpis: Better to be the tail of a Lion, than the head of a Fox. Well, it is good to be just and wise, but yet not for ourselves: but yet such as will not keep their wisdom to themselves, but tell it out, or write it, come to wrack. Because he will not follow the counsel of Amazias, See not, he hath the reward of the Prophets, & all the Prophets except four perished. The cause was, they were more wise than was for the Prince's advantage. In respect even of God his permission, it is just that the just should perish: we may say, is this his reward? but we must know that when for corruption of time, God his children cannot live without hazard of their hazard, he taketh them away: neither in so doing doth he break his promise, that gives them for a long life, eternal life; for a bag of silver, a bag of gold: for in so doing he promiseth the less, and performeth the more. We would indeed be the Lords servants, if we saw his service would always prevail; but because sometimes we see their seats without honour that serve God, we will be none of his servants, or we learn by reason to judge no action by the person: yet we say, if he prevailed not, he took no good course, or if we cannot but say, he is wise, we say he is too wise. The Prophet (Prou. 30.) saith, he will write his vision to Ithiel, and if Veal be with him, to him too, or else not: the meaning is, Ithiel is God with us: he would write it to please God: Veal is to prevail: if that be with the other, he will have His halfpenny and lettuce toe. both, else keep to the other, and let Veal alone. When a man goeth to the market cum ob●lo, if he like lettesse, he may take them, & give his ebolum, if he like his halfpenny better, he may keep it; but if one would have both ebolum & lactucas: so if we have upright dealing, A● upright life and good conscience better than the favour of men. and will esteem the favour of men in authority better, we may change it for that: but if we esteem our upright dealing better, let us keep it, we must not require them both. Example in Christ, he was crossed in all his doings: he went with a full mind to convert his countrymen, and they would have thrown him down an hill: he would have preached to the Gargazites, and they prayed him to depart: he spoke greatly to discredit the pharisees, and they prevailed with the people against him: he bent all his preaching against Traditions, but in the Apostles times they increased ten for one, they preferred Barra●●● before him, & to fill up the measure, the just man perisheth in his righteousness: but ●hat reason is there of this? that it may appear God's servants are no mercenaries, they be not godly with such and such conditions, they say not, let justice rather be lost, than I die as the Heathen. A second reason is in respect of the thing itself. Augustine marveleth why they call not life a disease: for men speaking of a disease will say, he is in an Apoplex, surely he will die of it, when indeed he may escape: but of life he may surely say, he hath the sickness of life, therefore he shall die, we die of the corruption of humours, and as there are two bodies public and private: so two humours, and two corruptions of them, and is it not all one for one to die by the corruption of the public humours, laws & customs, as of our own? Nay better, we being whole in body and soul. In taking upon us to be Christians, we bind ourselves to die: since the fall of Adam no man passeth to Paradise but by the burning Seraphins; no man to the land of Canaan, but by the burden of him, and the waters of Marah; no man to jerusalem, but by the valley of weeping; no man to the happy city, but by the waters of Babel: the tenure whereby we hold heaven, is the cross, that was the indenture betwixt Christ and his Father, that he should not enter into heaven, but that he must first suffer, 2. Tim. 2. all that will live godly must suffer▪ And Ambrose turneth the proposition: he that suffereth no persecution doth not live godly: and there is a reason▪ it is so that sometime the just man perisheth in his justice, and this is well that he dieth in his justice: for divers (as Gedeon) have been first spoiled of their justice, and then perished. That is the case of many now adays, perish they may, but in their righteousness they cannot. It is said of Enoch, he was translated, that his mind might not be tainted with the sins of those times. If a man see in an orchard apples of all kinds, and the husbandman Simile. gather one kind and not the rest, a foolish man will marvel at it: but the husbandman knoweth what he doth. If we would afford God this equity, to know when to gather his fruit best, we should not think much that the just are gathered. Some say, it is better that the just man should perish, rather than God his righteousness should be condemned: for we go about by doing it to condemn heaven, which they withstand, hindering it so long as they live. We send our sons to fight for the prince of heads, we lament The Lacedaemonian said of his shield to his soldier. but curse not the king: we are Gods soldiers, the militant Church to fight, that his justice be not condemned, we standing by; we have armour given us: Ephes. 6. Faith is our shield. God hath good right to say so to us, giving us Faith. This reason is from the excellency of God his justice. Let us say with the just man, better the world perish, than that justice be lost. If every hair of our head were a life, we ought to give them all for this. Again, better Aut hanc, aut super banc Ruat mundus potius quam non fiat iustiri●. we die, than many perisn.: by our example many may be won; example is a chief motive. Affliction is compared to a Winepress, for out of it cometh wine wherewith the hearts of divers are so comforted, that they dare suffer the like. A child or fool could say of a good cluster of grapes, it were pity it should be put into the press: but he that Aut tu, aut multi morientur. knoweth how it would else come to nought within a few days, will cast it into the press: if it had not been so, we had wanted the wine we now have. Seeing also they were men of The Cross how needful. such imperfections as we are, we may be encouraged to do the like. God saith, he will have us shine as lights, whose property it is to serve others, and to consume itself. At last De hoc liquore, sae●la futura bibent. Veal shall be joined to Ithiel, then shall every one that suffered wrong, have a writ of error, and they that handled good men ill, shall say, we fools counted his life madness, and shall aliis ministro meipsum consumo. have such grief, as no man of never so great stomach would wish his enemy more: and the just shall have blessedness for evermore. Who would not change this vanity for it? who would be so mad as for ●ife to lose the cause of life? And look how many hereafter judicia erunt post judicium, Propter vitam perdere vivendi caus●m. shall be converted by their example, so many more degrees of glory shall they receive in the kingdom of Heaven: and this is the cause why some of the Saints would even line here again, that they might suffer again: So little do they repent that they have suffered. It it said, The wicked shall a●t live half their days. Malum natura breve, February is the worst month, because it is the shortest. But how is it then, that they hold out their wickedness? That is a great indignity. A drunkard will continue so long as his lungs will last: an Drunkards. adultery whiles his loins last: a glutton whilst his skin: a contentious man as long A●●t●erie. as his purse lasteth well: if a man perish for righteousness, they are burnt sacrifices; if naturally, Insoelices boni qui non habent tantam perseverantiam in bono quantam mali in malo. they are but a peace-offering, partly Gods, and partly natures: so than if a man continue even for his wickedness, as Herodias was rewarded for that for which she should have been punished, he is wholly the devils. 6 Malice drinks the greatest part of her own poison God his children drink of the top of the cup, but the wicked of the lees to work in their bowels eternal grief of conscience. Nemo impune malus. Wickedness and punishment are both of one age, they are not burnt in the hand but in the heart. The sinner is condemned, though he be not judged publicly, yet every Impiety. man judgeth him in his chamber. And if he continue, God bringeth him upon the stage, and showeth some notorious sign upon him, and some singular judgement for sin. If they should continue as long as Methusaleth, yet the year of their punishment would swallow up the years of their continuance in wickedness: Follow not such as do evil. Augustine saith well, good men have not always good children, lest virtue seem hereditary: neither have evil men evil children, lest sin should overcome all the world. Likewise all just men perish not, some do not, lest we should think, there were no providence of God: and all the wicked escape not in this life, lest we should think there were no life to come. CHAP. LIII. Of Predestination, Perseverance, and Presumption. WHom the Lord hath appointed for his glory, to them he hath also appointed means to attain thereto. 2 We must not joy so much for that which we have done, as we ought to be careful what hereafter we must do: for many are called, but few are chosen, and many begin gloriously, which end ignominiously. Perseverance is called (Ephes. 6. 18.) Proskartéresis, 1. Cor. 16. 13. We are taught to watch, and 1. Thes. 5. 6. not to sleep: we must not be like the foolish Virgins, Mark. 13. 3▪ and the drowsy Apostles for want of it are reproved, Matth. 16. 38. What could ye not watch with me one hour? The law saith, Every good thing is worse than evil without it: because if men go not with a through stitch, they have afflicted their souls in vain, Watchfulness. Deut. 6. 7. Exod. 18. 24. Godliness is a journey, there must be no fainting in it: and to leave any good thing undone even for a moment is contrary to perseverance: indeed to begin, every thing is pleasant, therefore for variety's sake many begin, but for the cross dealing of the world they soon leave off, and all the proof is in the end. 3 We must be followers of God, if not in everlastingness, yet in long lastinges. What Deus aeternus, aeterna. quid levitati & aeternitati. Praemium aeternum aeternam requirit servitutem. jud. 7. ●2. Christus perseveravit pro te, tu ergo pro illo. difference between eternity, and a day or two? If our reward be not lease-wise for one and twenty years, but infinite, surely our service must not be by lease, it must not be after the manner of Bethulia, a composition for five days, but all the days of our lives. Christ sweat even blood. Oh he would not give thee over in hell fire, and wilt thou give him over in a fire of reeds? 4 When we see good men get new distinctions, as though they had not been well taught before, it is a dangerous thing, Non perseverrae (I say) noxium tibi. Ezech. 33. 13. Have ye suffered so many things in vain, saith Paul, Gal 3. 4. 2. Pet. 2. 20. Remember what it is to have one devil go out of one, and to have seven to come in for it. It is a principle in the Civil law: Commonly in all things we have fair beginnings, Ministers in their first day of ordination, A principle in the Civil law. on those days wherein we receive the Sacrament, when we are fasting, in affliction, in sickness, or such like goodly promises and fat, but slender performance and lean. Nay, some do not only not persevere, but they fall to worse: they will say one day, as a wretch Nihil praesumitur fuisse actum, don● aliquid superest ad agendum. Baldeminists said, Monacho feruenti, abbati calido, Episcopo tepido, Archiepiscopo remisso. spoke: Gloria patri, and another day, & filio, and the third, & Sp. S. but for that, sicut crat in principio, they fall to their old bias again. This is like to Nebuchadnezzars image, the head is of gold, the breast of base metal, and so nearer the end, the worst still. The Papists call them that shrink, worse than cloth that shrinketh but when it is wet. 5 We must not be like Snails, which push out a long pair of horns, which being touched never so little, in they go again: we must not be like to jonathan, that is, follow the chase orderly until they come where honey is; we must not be as Asa, 2. Chron. 15. careful to do good until the Gout take us; verse 16. and then be so way ward that no man may speak a word to us; we must not be such as can abide affliction for a while, but when skin for skin cometh, stand as though we were appalled: but we must with Simile. Non perseverare cultus est mutilus. Marie Magdalen sit at the Sepulchre, joh. 20. 11. We must with the Spouse, Cant. 3. 4. take hold, and not leave off; we must follow the suit as the widow, Luc. 18. we must not give over no more than the Cananite, Matth. 15. 22. we must keep our hold as jacob did in his wrestling: we are in a course, we must outrun. So run (saith the Apostle) moderately at the first, constantly in the midst, cheerfully in the end. So run not to have a vain shout for your first start, but to attain the crown. Stir up yourselves, look not back: the Lord will have all, not so much as the tail of the sacrifice was wanting, Leuit. 22. We must do not for a time only, but even our whole time. Somewhat Agrippa was persuaded of, but Paul would have it altogether done. Some would gladly save a small portion with Saphyra: but that were to become Bethulians, termers for a time, and all hypocrites are loath to become simply and wholly, but they came with their so much, and so long: but let us keep an equal Tenor still. Isaiah is as zealous in his 66. chapter, as he is in his first. 6 We must labour to persevere in persecution, Math. 10. 22. and beware by the falling quatenus & tantisper. away of many, Math. 24. 13. yea we must resist even unto death, Heb. 12. 4. So saith the Angel unto the Church of Smirna. Apoc. 2. 10. We must keep God's name in our foreheads, when Antipas is slain before us: we must ride to heaven in a fiery chariot, and learn that every man's work shall be tried by fire. 1. Cor. 3. Upon this theme the Apostles spent many of their sermons, Act. 11. 23. Act. 13. 43. Act. 12. 22. Heb. 3. 12. 2. Pet. 1. 20. 1. joh. 2. 24. Erricoménoi. Math. 7, Vbi incipis no●le fieri melior, ibi desinis esse bonus. The Apostles warneth us, 1. Cor. 15. 58. to be settled, not tottering: and Coloss, 1. 23. to be irremoveable: and Coloss. 2. 7. that we be rooted deep, strongly built, and stick closely upon CHRIST, for he is the rock: so when tempests come, we shall not be once moved. There be many impediments of this persevering: some inward, as desire of novelties, and sticking too much to reason, which will go no further than she sees likelihood, and the conscience of our unworthiness, whereby we despair: some outward things hinder us, as worldly cares: oppose here God's providence: the multitude of backsliders oppose the Non quid ●geris sed quid supersit curand●, si d●xis●● sulficit, defec●●li. variety of true believers: the prosperity of the wicked oppose, Psal. 37. Yet a little while and they are gone, and never seen again. We must ever labour to grow from the green tree of faith, to the main tree of faith, that is, to the full assurance of faith. 7 There are two kinds of presuming, the one of God's mercies, the other of our own Two ways of presuming. merits: the one is in carnal Protestants, the other in bold & proud Papists. For the first, we know that God's qualities be not separable: Moses saith, the Lord is ready to show mercy, so he saith he will punish the transgressor. David sung a song of two parts, not of mercy alone, or of judgement alone, but of mercy and judgement together. But I marvel how these wretches dare add sin to sin, when no one sin shall go unpunished, and how they dare presume of God's mercy, under many sins, when God hath showed his justice to the dearest of his children for committing some one sin. The Angels that conceived but an opinion of pride, as some write, though they were almost as Gods, were for it cast down to hell. Man, with whom the Lord was conversant, with whom he talked and walked, to whom he gave the Lordship and sovereignty over all earthly creatures, and with whom he was familiar, for eating of the forbidden fruit was cast out of Eden. Moses and Aaron (the mirrors and miracles of the world) falling into God's displeasure, were denied to enter into the promised Canaan. David, who was honoured with the title of being a man after Gods own heart, falling into sin, fell out of God his favour. But that which is above all, and aught to move any man, Christ himself (the glory and image of his father) could not escape the most bitter cup which he drunk of, though he begged it three times at the hands of his Father, because he became sin for us. And yet sinful men, 2. Cor. 5. 21. bold sinners and presumptuous sinners, persuade themselves, that they shall escape the hand of God. But to leave them, and come to the other, I marvel what they can challenge by works, seeing whatsoever they do, they are still debtor, and therefore no deservers. Let them therefore learn of their learned Doctors to know that they have no merits but Christ's mercies: and let them say with the ancient Fathers: This is our merit, that we have no merit. CHAP. LIII. Of Prosperity, and Adversity, and of Grief, and of the temptations incident to it. GOd by the multitude of his benefits warneth us, and prepareth us for some troubles and temptations to come: for surely he putteth not on the armour, but he will also Prosperity. provide for us the battle. 2 Now it is no great thing to favour the Gospel, because it is in favour: but to embrace it in trouble, is of true love, which we may try, if being in prosperity we can feel The trial of our love to the Gospel. the misery of others: for if we can rejoice in the prosperity of the Church, though we be in misery, if we can be moved and grieved with the misery of the Church, though we be in prosperity; this showeth that our hearts are upright, and that true zeal remaineth in them. 3 In prosperity, if we use our goods to our own ease, and wax careless, that is unbelief: but if we give God glory, and wax more careful, this is an argument of true faith. Security. Let us then strive against infidelity both in prosperity and adversity, and try our faith by these means: for if God work in us humility, in the abundance of his mercy, it is a sign of our faith: if in wants we be disquieted, it argueth infidelity: but if we stay ourselves upon God, it is faith. 4 They that continue safe in prosperity, by God's grace shall persevere in adversity: but Note. I dare not warrant them safe in prosperity, who have been safe in adversity. 5 The more prosperity increaseth to God's children, the more they fear. Whom to fear most. 6 In prosperity it is good to use the song of Solomon, and in adversity the lamentations of jeremiah. 7 God suffereth evil men to prosper in this world for two causes: first, that every good 1 man having in him some sins, might for his few evil things have here a temporal punishment: Why sometime the evil prosper more than do the godly. and every evil man having some good things, might be rewarded with temporal benefits. Secondly, God often chastiseth his, and suffereth the wicked, that it might be seen that good men serve not God for the things of this world, as Satan reckoned by 2 his account with job, as also for that the Lord maketh not his books clear in this life, but reserveth the full and final account unto the last day of judgement, wherein everiething Note. shall be fully recompensed, whether it be good or evil. 8 We must not marvel at wicked men's success, it is no new thing. job saw it, and The wicked sometime prosper. David especially, Psal. 73. Zachar. 3. the followers of jehosua the High Priest are monstrous persons. Paul doth expound it will, calling them a gazing stock. And though God say, hurt not mine anointed, yet are they harmed: Elias for speaking against Ahab, and john Baptist for telling Herod his sin If Paul speak against the Idol of Diana, he is a seditious fellow. It was some thing no doubt, that made Moses so loath to go to Pharaoh, when God sent him. To consider the troubles of the godly, it were enough to make jeremiah write new books of Lamentations, to make David sit him down by the rivers of Babel: for the The afflictions of the godly in this life. tower of Babel is higher than the hill of Zion. Poor little Isaac must go to slaughter, while Ishmael sits at home: good jacob must be set to keep sheep, whiles my Lord Esau rides on hunting. If you look for joseph, you shall find him in prison, Daniel in the Lion's den: and so it is true of all for the most part, yet I know it shall be well with them that serve God, Of grief, and the temptations incident to it. 9 If we waste our strength and spend our prayers, and are not answered, we suffer then some grief in withstanding a secret solicitation to mistrust. Grief would feign have ease, whereof it is, that it laboureth always to lay itself open, and to move pity, it feareth nothing more than to be hidden. And for this cause nature hath given more helps to bewray Prayers this affection then any other, as heaviness of the countenance, hanging of the forehead, moving of the eyes, sighs and groans. It teacheth eloquence, and maketh us to change our speeches, and so we learn to amplify the causes of our woe. Hereof it cometh, why falling upon the object of grief, we are loath to depart from speaking of it, we double our speeches on that Theme. We know the matter of Ezeckias grief forced his tongue to touch it twice: The tongue, the tongue shall praise thee, etc. When Christ spoke words of doctrine and exhortation to jerusalem, once to name it was enough: but when he spoke in an Argument of grief, than he must needs say, jerusalem, jerusalem. Do we not see how David in his heaviness dwelled upon the name of Absalon? Habacuc, chap. 2. he strikes twice on one string, and speaks not only to show his mind, but to satisfy his grief. 10 This grief in itself is indifferent, in us good or bad, according to the cause of it. If God would not have us grieved at all, why did he not frame our hearts of brass? or why were not we hewed out of marble? Indeed to be sorrowful, where we should not, or to laugh where we should weep, this beseems not wise men, much less Christian men to do. Simply to be grieved is not reprovable, but to be grieved out of Time, measure, or An evil grief. place, is fault worthy. When the light of the world began to be darkened by Eclipse, when the life of the world began to go to the shadow of death, women somewhat well affected, followed him bewailing him: But Christ told them, these tears wasted on him, might be better spent on themselves. For (saith he) the time will come when mothers shall think them most happy that are no mothers, and in this case * Egeritur lachrymis dolour. Tears shall be the only vent to ease your hearts, keep them therefore against those days. So that grief in some sort is sweet and allowable in the sight of God. Now that we may discern the better between Grief of passion, and of compassion. sorrows, let us note there is a grief of passion, and a grief of compassion; the first we sustain in ourselves, either upon some evil present, or upon some good thing absent: the other works in us upon the estate of others, when we shall see the Sword of the profane sheathed in the bowels of our own brethren, who can make a doubt, that a good man might say with the Apostle, Rom. 9 I speak the truth, my conscience bearing me witness in the holy Ghost, that I have great heaviness, and continual sorrow. And if for others, shall we not Grief of indignation. much more be grieved for things in our own persons? Yes, for be it that a man were free from the grief of indignation, wherewith David so laboured; be it that a man were free Grief of emulation. from the grief of emulation, wherewith he also was tried; be it that a man were free from the grief of contrition, wherewith even David was exercised; be it, I say, that a man were Grief of contrition. free from all these: yet from the grief of a longing expectation in their prayers, how free or unfree rather God's children are, their sighs and sobs do show. We cry for aid, we Grief of a longing expectation in prayers. seek for help, and yet it is deferred, this is a great grief, and this is an holy grief. But mark how in our best affections, Satan takes occasion by these things (most good) to draw us to things most evil. 11 In suffering grief we shall be provoked to mistrust God, and therefore not in vain was it spoken by our Saviour Christ, to arm them against the grief of his departure, Pray that ye▪ fall not into temptation. Surely whatsoever our estate be here, Satan will not leave us without some solicitation to sins. Art thou in prosperity? say not in thy heart, there's is no God: The Phoenix of the world by wealth became a wanton. Is the world in an uproar? Psalm 13. 1. the Devil if he can, will keep thee without all fear. And of this an ancient Father complaineth, saying; It is a doleful thing to see, how honourable men of grey hairs, were wholly in time of public calamities given over to security, and that when destruction was Security in public calamities. Psalm. 9 imminent, when as much as all their lives were worth, did hang on one single thread. Nay he goeth further; men's iniquities grew up with the punishment of iniquity, as if their sin should feed still the punishment of sin, so many of them did die dallying, because they dallied with destruction. But if we cannot come to this stupidirie, not to be moved at all, our case must be thought the happier, yet are we not freed from as great a temptation as the former, for even this leadeth us along to another trial, and that is a temptation to distrust, if our sighs and groans have not success in things prayed for. 12 There is no kind of grief void of some special provocation to evil. The grief, By every g●●●fe Satan will take occasion to l●ad us to evil. which is least dangerous, is the grief of compassion, for we cannot be too much touched with the miseries of our brethren; and yet this grief makes us spare oftentimes where we should strike: but the grief of our own sufferings is far more full of grief. How many the grief of indignation hath cast away, the histories show by whole millions. The grief of emulation, 1 mark how it grieves the godly. David saw the wicked having their children 2 dancing before their faces, and this chastised him every morning, and see the downfall, whereunto it brought him, to say, I have in vain washed my hands in innocency. Grief of 3 contrition is counted a godly grief even by Paul's own testimony, but into what extremities this godly grief doth bring many, the number of afflicted consciences can show and 4 speak to the world. Nay the holiest grief, the grief of devotion and longing for heavenly things, is not free from temptation, as we may see in Habacucke, who seeing the delay of his prayers concludeth, Thou wilt not hear. This suggestion though it be once and again expelled, yet the mind will grudge again: though we have once controlled and given a check to such a sin, yet must we not think to be quiet, but still Satan is at the elbow with the same argument. With our conquest of our corruption we must not hold ourselves contented: and though we give one repulse, we may receive a double foil for it. But in this case a godly conscience dealing in a godly cause with his God may think: if I were an Idolater, the Lord might say, Go to thy Gods in whom thou h●●st trusted, see if they will help thee, for thou hast refused me, and cast me behind thy back. If I were a murderer, the Lord might say, thy hands are full of blood, and thy Sacrifice is an abomination unto me. If I were a blasphemer, the Lord might say, what hast thou to do to call upon me, and to take my name in thy mouth, thou hast polluted my name, how should I take pleasure in thy prayers? But when we see, we simply protesting, as did Ezekiah; Remember Lord how I have walked before thee in truth, and with a perfect heart, and h●ue done that which is good in thy sight, and yet cannot be heard, what a provocation to temptation is this? For we would think, if God will hear any, he would hear the godly; if ever Note. he will hear, that he would hear after long praying; if any thing, when we complain of violence and misery. But to cry, and a good man to cry, and to cry long, and to cry in extremity, and yet no hearing, this is grievous. From this grief grows another temptation If I have prayed so long and cannot be heard, what booteth it me to pray? I will spare the labour, rather than labour without hope and help. 13 To be left when we please ourselves and take our pleasure in sin, were a thing more easy; but when we shall beg on our bare knees, when the sorrow of sin shall make our cheeks full of tears, when we shall wrinkle our faces with weeping, and our throats shall grow hoarse with crying, and then be as forlorn and forsaken, is not this a sore assault; what then in such a temptation may we do? We must overcome grief with patience Note. and care out and burn out with this temptation by faith, and purge distrust in God's promises To overcome great by faith and patience. A sweet consolation for afflicted minds. by perseverance in prayer. Grief naturally is heavy, and lies as lead at the heart, and consequently presseth us downward, so that, if faith and prayer can keep the heart, the hands, the voice, the eyes upward, it is apparent, that patience surmounteth grief, and faith hath outrun temptation. If despair did possess the heart, the very naming of God would be grievous, yea though it were uttered by another. When then we cannot only hear God named, but name him and call upon his name by prayer, it shows we are yet children of hope hanging at the breast. As for the word, wherewith God's Children and even some of the Prophets have seemed foolishly to charge God, we wust know, that they be void of passion not of persuasion, which thing is the more diligently to be marked to abate the rigour of our censures, which we oft give out upon afflicted consciences. If a man Note. shall lie down in his bed, commending himself into the hands of God by prayer: shall any man doubt, but his estate is of the Lord, and his safety from God himself? yet it falleth out, that the same man is stricken with such fears in his dream, that he gives out desperate speeches as a man forsaken of God; will ye deem that man rather by that sudden motion befalling him in his dream, than by that continual course, which he kept being awake? If you yourselves would not be judged in that case, judge not others in the like Matt. 7. 1. 2 3. case, lest it be measured to you, as you have measured to others. CHAP. LV. Of Prosperity. IOsephs example in drinking wine, is not an example of excess, wherein we commonly offend at this day, for that is condemned and judgements are prepared for it. And Excess condemned. Act. 4. 17. Austerity. want and such like too much austerity is not commended, for why then should there be such divers tastes in meats? And wine was given not only to quench the thirst, but also to make the hearts of men glad: for which purpose all the other creatures serve also and therefore the children of Israel were commanded to eat and to be merry before the Lord. The same may be gathered out of the second of john, where Christ, albeit they had well drunk at the marriage, yet changed the water into wine, which he would Sobriety. not have done, if so austere order should have been observed. Although then we may not pamper up our bodies, yet may we have a due care of the same, and so distinguishing our liberty learn to abound and likewise to want: for if we can be content with the want of things, it is a sign we should well use them, if we had them, as in poverty, nakedness, loss of friends. Again, if we use abundance of things well, it is like we should also well Coloss. 2. bear the want of them, as a rich man to come to poverty. Let us therefore learn diligently to search our hearts how we bear things present which we often let pass: and chose in poverty, imagine what we would do if we were rich, and seek not to bear poverty well. Also being in quietness, we imagine what we would do in affliction, not seeking to deal well in the present estate. 2 joseph having forgiven his brethren, as appeareth in that he wept for them, gave them money, and courteously talked with them, and gave them entertainment; yet dealt he roundly with them in trying out their repentance, because he had attained to great wisdom, which herein he used, and also had a loving and pure affection; yet his example we are not to follow in all respects, for he sustained the person of a Magistrate, and every one must keep himself within the bounds of his calling. joseph did bear the person of joseph imprisoning his brethren. Christ in all this, where we learn, that although the Lord do justly afflict us, yet we may be sure our sins are already forgiven us, as joseph dealt with his brethren. 3 Peace sometime is taken for a prosperous and quiet state in this life, as go ye in Peace and prosperity. peace: Sometime for quietness of conscience, but here it is taken for them both, and riseth wholly of the feeling of God's mercies: we ought then to walk in the course of godliness, without fear; and to assure ourselves of the preservation of this our state: all our happiness then is in Christ's mercies, and it should be our chief care continually to come to the feeling of them. But because peace cannot be without the feeling of God's mercies, and his mercies, without the feeling of our miseries, therefore none shall have ever peace of conscience, or quietness and joy of those things which he possesseth, except he hath first been touched with the feeling of his miseries. The worldly rich men than have not this peace, for they know they are but usurpers, because they be not lively members of Christ, who was of his Father made heir of all things. Again, the godly though they be in great want, yet have all things because they have the peace and quietness of their conscience, they do then preposterously, which first lay up for them and their children the riches of this world, and do not seek the kingdom of heaven. The word salvation ought to make a difference between us and the Heathen, which say, health and peace is all with them, but let us be content with that which the Apostle used, and neither follow the Heathen, nor invent courtly terms of ourselves. 4 God is debtor to none, & therefore he showeth mercy upon whom he will, against the Popish Predestination. Papists which say that the lord predestinateth every one according to the fore knowledge of his works. If the Lord show lesser mercies to us than to others, we have no cause to complain, because he is no debtor: so we must not envy then that have great gifts, for if we have any, it is more than due, or than we have deserved: and this will teach us to be contented with that we have had. Let us then look on that we have, and give God Contentation. thanks for it, and know that if we should have more, he would give more: yea if we consider, that they that have much, must make the greater account, and that we are unfit to do so, we will thank God that we have no more than we have. jacob willeth his sons, that they should not measure the grace of God by outward signs: for albeit it be a punishment to lose them, yet we shall never rest sound in God, unless we can learn to A note upon Gen. chap. 48. vers. 21. 22. I die but God shall be with you. leave them. Secondly, whereas jacob said that they should look for the performance of Gods promise quickly, but in the Lord's time: hereby we learn to look safely for whatsoever is promised in the word, as that we be heirs of the world, though we be afflicted in it. Again, he giveth that which he never possessed, for he had but only a burying place there, and yet this portion fell to them, Io● 14. 4. We learn then to strive to be strong in the faith, as the Fathers were. 5 In this did the saith of jacob and joseph notably appear, that they neither forgot the Prosperity. promsed land; nor thought worse of it for all the prosperity which they had in Egypt, nor the pains which they suffered in Canaan. Where note that both prosperity and adversity draw us near to God, if we have once received the Spirit of God; but without that in their own nature, they are forcible to draw us away from God: as may be seen in the Israelites, who for all their troubles in Egypt, could not be brought to the To glorify God in our present estate Hebr 13. 7, Faith. Lord: let us learn then to glorify God in our own present estate, and to use that well: and then shall we be prepared to ●eare well whatsoever cometh. jacob at his death giveth his Sons that which he himself had never the possession of, which declared his faith grounded on the word: for he● faith, God said thus▪ Thus must we believe when we have the word though it seem ridiculous, but we must not believe without the word. CHAP. LVI. Of Prophecy and Preaching. THe office of a Prophet is not only to foretell things, although many did so; (the Prophesying. gross understanding whereof hath put down our prophecies) but also to teach to pray, and plainly to interpret with a fit application to the people, by the revelation of the Spirit, 1. Corinth 24 Genes. 18. and 19 Number 11. Deu● 18. 1. Sam. 12. This revelation cometh sometimes by means, sometimes extraordinarily, but always spirituallay: for this difference is between prophesying and teaching, that a man may teach that he hath learned in the Schools, but the other hath a further revelation of the Spirit: to apply the word to times and persons fitly, that every one may have his portion. Revelation is ordinary or extraordinary; ordinary when he spiritually speaketh of the Revelation. word, as the word of God, with power dividing it aright (as the Apostle Pau● saith) If any be spiritual, let him understand what I say. Extraordinary, when by some revelation of 1. Cor. 14 37. God's Spirit, he can note and specify the time, or manner, or place of God's threatenings▪ here again I say as the Apostle saith: If any be spiritual let him consider what I say, and the Lord give them understanding: yet this is not to bring in the revelations of the Family of love, or any other Heretics, which dream of such things as are not in, and according to the word. 2 To receive a Prophet in the name of a Prophet, is effectually to profit by their doctrine: for all things are written for our learning: so are all gifts which God bestoweth upon others. 3 As they that receive a Prophet in the name of a Prophet, shall receive a Prophet's The duty oh a Prophet. reward: so he that is received in the name of a Prophet, must perform the duty of a Prophet. 4 It is one thing to speak daily by meditation, and to beat upon the consciences as a Pastor. Pastor, and another thing to set down a thing with judgement and deep study, as a Doctor must do. 5 There are three kinds of false Prophets. The first teacheth false doctrine. The second Three kinds of false Prophets. teacheth true doctrine, but applieth it falsely. The third teacheth and apply well, but live ill. 6 It is good to preach according to the state of a man's own conscience, unless wisdom require a consideration to be had of the time, person, and place. 7 Pastors were not able to devour their great pains to the people, unless they should consider what pains Christ devoured for them: and that their pains may be the more profitable, as the Pastor or Preacher should pray for the people: so in like sort the people should pray for the Preacher. 8 We care not though the Lord accuse or condemn never so much, so he doth it in another The people are to pray for the Preachers, as well as the Preachers for the people. court and touch us not. So long as jeremy prophesied against Edom, against Moab, against Ammon, or against mount S●ir, so long presently after the threatenings, the people would go to the Church, & they were willing enough to hear the burdens of the Lord so long as it concerned not judah and jerusalem: but when he came to the burden of judah and jerusalem, than they say the Lord hath not sent thee, thou art taught to speak evil, etc. Wherefore we must bring ourselves to this, to be as glad to hear, and with as great patience, the action of the Lord commenced against us, as against any other. And we may jeremiahs' preaching. note it as a fault and mark of false Prophets, to prophecy against other countries, and to be full of general terms, but to come to particulars, that they were loath to speak, and others were loath to hear. Being at Samaria, they speak against jerusalem: and being at jerusalem, they speak against Samaria: being at Bethel, they prophecy against Gilgall: and when they are at Gilgall, they speak against Bethel: at Dan against Sheba, at Sheba against Dan. This is a sin of false Prophets, the true Prophets do not so. 9 The honour of a Prophet is not from the breast of his Mother, it is not so material, Prophesying. who was his father, as who was his teacher. In whom chiefly is to be considered, what the Prophet speaketh, & how. The Prophets did sometimes threaten, sometimes promise, sometimes comfort, sometimes reprove, but this they did rather as teachers than Prophets, as whose proper function specially was in speaking of future things, we do not so much embrace good things▪ as wonder at strange things. The Prophets spoke that by inspiration, which they knew by revelation, God disposing both their words and writings, so that all that they spoke and wrote, they did but as instruments from God; so great a difference is there betwixt our speeches and theirs. Though we conceive exquisitely, how long are we before we can speak? And when we have meditated well, do not our tongues falter in our mouths? Though our tongues utter most the purity of knowledge, when we utter the wisdom of God; yet when herein we add much endeavour, how sore we grieve our hearers, sometimes by obscurity, sometimes by unsavoury, and sometimes by unseemly speeches? In things of art or reason, be they Prophets, be they Apostles, be they Evangelists, or be they Pastors, they may be deceived. Was not Moses counseled by his father in law jethro? Was not Peter convicted of error by Paul? Was not some of the Prophets convicted The certainty of holy Scripture. by jeremiah and Ezechiel? But how then are the books of the Prophets so generally allowed? Answer is, that the Prophets were exempted from all possibility of error in those things which they received by divine revelation, indeed they must be void of error, because God teaching them immediately every word and writing is void of error. Note. But how shall we know, that these their books were of such divine revelation, and delivered from God himself? We must know, that the certain knowledge hereof to the prophets Prophecies tried. was one, and to the hearers was another. The Prophets by vision most certainly knew, that the things they delivered were from God. The knowledge and certainty of these things were confirmed to the hearers by miracle, and oracle: by miracle the persons of the Prophets were authorized (for without doing of miracles, they were accounted of as the sons of the Prophets, not as Prophets), by oracle their books were tried by offering them to the view of other of the Prophets, and of the Priests, who ask counsel of God for the w●r●ant of them, were answered by oracle from God. 10 Another scruple is yet to be answered, whether the Prophets did speak these things being in themselves, or as rapt out of themselves. True it is, the Heathen Prophets did speak things to others only, the Prophets of God did otherwise, as they that were themselves ravished and affected with the things given out to others. The promises of God by A note between the true & false Prophets. them delivered, were as honey in their own mouths, so sweetly were they moved with them: the threatenings denounced abroad, left a sharp sting in their own bowels, and made themselves to tremble; the word of obedience taught to others, bound them as straightly, as if others had been the teachers of that word, and they to be taught by it. Seeing then this is the certainty and dignity of the writings of the Prophets, is it not strange that the Prophets, at whose doors and thresholds, stood Princes and Governors in times past to ask counsel, should now of every mean person be either wholly contemned, or retchless received, when they are read or interpreted? Though the greater thing is to do, yet the first thing is to learn. For as hearing without doing addeth to our confusion, so doing without knowledge, is neither acceptable to God, nor profitable for us. Let us not therefore hear only or hear vanity, let us not hear the Preachers as we hear Minstrels, lest that when we should be old men in knowledge, and children in malice, we become old men in malice, and remain as children in understanding. 11 It is a greater thing in a Pastor to deal wisely and comfortably, with an afflicted conscience, and sound and discreetly to meet with an Heretic, than to preach publicly Pastor's office in coforting the afflicted. and learnedly. 12 He said to some dwelling in a place where the word was preached: Oh consider it is the easiest thing to hear, it is the painfullest thing to preach the Gospel. The sitting of one hour, receiveth a fruit unto immortality: for howsoever men think the Ministers of God to speak even whatsoever cometh into their mouths; it is not so, they speak that which many years they have studied for, earnestly they have prayed for, which by experience they have bought, and by a painful life dearly paid for. If a Prince should give out by portion a mint of money for the fetching, who would spare to go? The Lord offereth the mint of his mercy, to be divided to them that will but hear, and believe it, and no man almost regardeth it. 13 We must not so press the Law, that we suppress the Gospel in men's consciences. Law and Gospel. 14 All applications of doctrine must be referred to one of these heads. 1 To teach and establish true opinions. Applications of Doctrine. 2 Or to confute false opinions. 3 Or to correct evil manners. 4 Or to frame good manners. 5 Or to comfort withal. The first four are set down in this text: the whole Scripture is given by inspiration of God and is profitable. First to teach. Secondly, to convince. Thirdly, to correct. Fourthly, to instract inrighousnes, etc. 2. Tim. 3. 16. The fifth and last in this text: Whatsoever things are written afore time, are written for our learning, that we through Patience, and comfort of the Scriptures might have Simile. hope, Rom. 15. vers. 4. These thigns are profitable, saith the Apostle to Timothy. And these things are written for our learning, saith the same Apostle to the Church of the Romans, therefore by these things we must only profit and only learn by these: for as application is a concluding of one thing out of another; so these are the five heads from which all application must flow, and he that thus speaketh, attaineth to the purpose of S. Paul, as elsewhere ●e noteth. He that prophesieth speaketh unto men, to edifying, to exhortation and to comfort, 1. Cor. 14▪ 3. That is to say, applieth the use of his doctrine to edification, exhortation, and comfort. 15 The means to increase our faith, is the word preached, prayer, the Sacraments, and the discipline of the Church. The word crucifieth thee a new in thine heart. Prayer giveth thee a feeling of thy faith. The Sacraments confirm both thy faith, and feeling; and discipline continueth us in obedience both of the word and prayer, and the Sacraments; and consequently, is a means to continue in us all those comforts, which by the other means are to be found in Christ. 16 The word of God is as a Glass, it blusheth not to tell our faults; yet great infirmities have been in them, that should carry this glass. Moses foreseeing his cold entertainment The word of God must be charged upon men's consciences, and how many ways men fail in this. in the faith, saith. Exod; 4. Mitte quem missurus. As jonah when he should have carried the Glass of God's word, and of the people's sins, sailed from Niniveh flat East, to Tharsis, flat West. Nathan 2. Sam. 12. Though David was a man easy to be spoken to, made off notwithstanding a good while, until the king had made the premises himself, he would make no conclusion. To come to our times, some there be, that do not only sow pillows, but draw Curtains, and spread Coverlets over men's sins. Others there are, that for gain will run apace, and yet with Balaam will neither bless nor curse. Some there are, that do conceive and are ready to bring forth, yet they cannot be delivered. 1 Others there are, who very softly and easily do their duty, as Elie did to his children, 2 1. Sam. 2. Others there be that speak with some courage, but keep a loof and in a generality. 3 Lastly, some there are, who can and will particularise duties: but when they spare 4 some, either rich or noble, these can be very hot & vehement against those that be absent. 5 6 CHAP. LVII. Of God's providence. EVery one that leadeth a godly life, and trusteth in God his Providence, shall find that in extreme dangers he will put such things into their minds, that they shall be cheered and comforted, when others shall be disquieted and dejected. This we may see in the parents of Moses, because they believed, and led a godly life, Heb. 11. This is the blessing, but the wicked shall want this good issue: for the Lord will punish their wickedness in such a case; as appear in the time of the glorious Martyrs, who lived well before, and in their deaths were crowned, but Apostates had their former hypocrisies punished, and in such danger they shall not know what to do: but the godly trusting in God's providence, if they have a way to escape, shall have their life for a prey, but if they want this way, yet they will offer themselves a sacrifice to the Lord. 2 When Moses and the rest of the children of Israel had received some good handsel of the goodness of God in his providence over them, they gathered thereupon that the Lord would never fail them, nor forsake them, till he had brought them to his habitation; Thankfully to record God's benefits received. which should teach us to do the like, for strengthening our faith in his goodness, by keeping continually as it were a beadroll of his benefits already received of him, lest by letting the old slip out of our minds, which should make us thankful, we never receive the new, whereof we are so careful. 3 As the root of all sin is in our soul, so the beginning of all diseases is in our bodies. And as there is no sin which we should not fall into if the Lord leave us; so is there no disease which should not come upon us, unless he preserve us. For when his providence Diseases. watcheth not over us, we are ready to fall into all misery. It is not in ourselves to keep our good name from evil reports, our minds from disquietness, our estate from poverty, etc. This if it were believed and felt, it would both make us thankful & continue in prayer, not only in the want of such things we desire, but also in the abundance of those we enjoy: For man liveth not by bread only, neither is it care can make us rich, nor our own devices bring quietness to our minds: but it is the Lord, who in his providence worketh all in all, which must always be acknowledged of us, to the end we may make use of all things in any estate, to the glory of his name, and the good of our brethren. Trial of our faith concerning providence. 4 We may try our faith in God's providence by this, as we use the means to come to earthly things, so for this we must use the word and prayer, Psal. 119. part. 22. If then we esteem not of the word, and find no comfort in prayer, Psal. 32. we can never esteem of his providence: we can never say in truth, God giveth us all things. 5 The Lord oftentimes in his wise providence helpeth the wicked, and such as are unworthy, and in stead of punishments which they do deserve, he sendeth blessings when they crieunto him for them. From which we may gather, that if he hear the wicked, much more will he grant the desire of such as fear him. If he remit the ungodly, much more God hears the wicked otherwhile. them that in truth of heart serve him, for he dealeth not with us as our deserts are, as every man may feel: but he doth good both to the godly and the wicked, & that to divers ends; to the godly, to hire them from their sins; to the wicked, that after he may confound them without excuse. Therefore if when the Lord forbeareth, we be touched in heart to repent, this is the work of God's spirit, the comfort thereof will abide for ever: but if when he forbeareth, we think Note. our sins are less, and so harden our hearts, then are we to fear that utter confusion is at hand. 6 The Lord never forsaketh his, but in all dangers he will provide though all means fail, only let us believe his providence, and so will he give us our hearts desire, if it stand with his glory, or else if we desire that which standeth not with his glory, yet let us believe that he is our FATHER in CHRIST, and he will recompense the outward wants with a God will never fail his. spiritual blessing. 7 We may read in Exodus 17. 7. that the Israelites through distrust, doubted whether God was among them, because they saw not such visible signs of God's presence and favour as they would. With the like doubt our Saviour Christ was tempted by the devil, Luc. 4 who laboured to make him doubt, whether he were the Son of God, because he wanted some things which were needful for this life: whereby we may learn to know our own corruption, how ready we are to judge, as the Israelits did, because we s●e not such ordinary helps as we and other of God's children have at sometimes had: but we are to correct this in ourselves, and on the contrary to think that God is amongst us, and with us, although we see some tokens of his anger. Thus do we reason in religion. Is this true religion, seeing Corrupt reasons of blind men concerning religion. there be so many diversities of judgements, such little godliness, it is like it is not, but rather we are to look for some other: so we reason in the commonwealth. Is this government good, which bringeth so great hurly burlies, and so great troubles: so in marriage, when contentions and temptations do arise, than they think they were not joined together by God: so in every kind of trouble, we judge of the presence and providence of God by our outward sense & feeling. This is the policy of the devil, to cause men either to sink down Remedies. in despair, or else to be impatient, & at the least to murmur. But to prevent this, these are some remedies following. The first, that we look to the word, and when we see that religion 1 hath always had troubles, and so shall have still, then shall we straightways see that our judgement is fleshly. Secondly, when we see that many of God's children in the world, as job 2 and others had trouble in their marriage, and yet that it was of God, then shall we learn that our judgement is not according to the spirit. Then let us consider that the devil doth herein exercise policy to overthrow our marriage, & we shall be wary to avoid them. And if many have been in this state, & yet the Lord hath not left them, why should we yield to the temptation of Satan, who would persuade us that our case is worse? Thirdly, we must 3 look to the former mercies of God, which we have felt. If we have once felt them, then though we have not always the like feeling, yet we must not think that he hath forsaken us, so that experience of former mercies must be our strength herein, if we have been in as great danger as now we are, and even then he helped us, why should we doubt? Fourthly, 4 we must consider that many of God's children are and have been so, and therefore we must take heed that in our rashness we do not condemn them. We must not therefore judge thus, unless we will be hurtful to ourselves, and injurious to our brethren. 8 Moses was commanded to take the same staff with which he struck the red sea, and therewith to strike the stony rock, to give the Israelites water to drink, to teach them that the Lord was as well able to bring water where it is not, as to stay the course thereof where How to depend on God's providence. it is. This aught they to have considered, and then would they not in other things have doubted. If we will avoid the like distrust, we must remember the former works of God, & then labour to be guarded in the hope of everlasting life, the resurrection of the body, and the forgiveness of sins, that so we may be sure he will be good to us still. And, as the chief He that believeth that Christ is his redeemer believeth also that God is his provident ●ather. help of all these, let us labour to be thoroughly persuaded of our justification through jesus Christ & the rising again to everlasting life, which if we be surely grounded in, then shall we not doubt of God's providence; but on the contrary, if we labour not against fidelity in these articles of our faith, we shall never resist unbelief in God's providence. 9 When the daughter of Pharaoh went of purpose to wash herself, it might seem to be fortunate, and a thing that happened by chance: but if we look into the event, we might see the hand of God in it: and his most wise and mighty providence therein, for the preservation of Moses, whom he was cast out by great constraint of his own mother. From whence See of murmuring in the third part. we may learn the tender love and most provident care which the Lord hath over his Church, to defend it from danger, and to preserve it from peril; yea, and rather than it should perish or miscarry, he will so provide that the very enemies thereof shall succour and nourish the same, as Moses was, who was brought up in Pharaohs house: in which example God's providence in the preservation of Moses. we must needs see the wondrous work of God, as appeareth, in that Pharaoh his daughter never doubted, nor questioned with his sister, & gave him a name that might continue to posterity, gave him to his own mother to be novised, that he might, as it were, suck religion out of her breasts, & be waned in the same, rewardeth her for her pains: wherein we see how the Lord doth crown the work of his children, and their faith: for Moses mother God is ever the same in his providence to his faithful children. had not only the thing which she desired, but also a reward; wherein appeareth the great and exceeding mercy of the lord God is the same now as then he was, he will never fail those that trust in his mercy through Christ, and obtain forgiveness of their sins, study and strive continually to serve him, even in their hearts, and patiently, and constantly wait upon his fatherly providence. But he will always watch over them for good and not for evil, and in what distresses soever they are, he will make a way out, and give comfortable deliverance in his due time. CHAP. LVIII. Of Prayer and Meditation. IT is the nature of all men, never to come to God wholly, till they be destitute of all help, but then they will cry to God as the Israelites did. The Israelites cried often, because of some misery, and not because of sin, and therefore we are not heard: but when they saw their sin, and came unto God, than they were heard: so God will come quickly Luk. 18. If we will have God hear us, let us first see our wants▪ Secondly, feel them. though he tarry long: quickly, that is when we are fit, & do pray with feeling: long, because of our unfitness, and our want of feeling, and continue not in waiting. Let us observe this in all crosses, as if any sickness he long upon us, it is because we have not profited by it in feeling our sins in humility of hart, in prayer to God: therefore he is long, but when we have thus profited, then will be come, either to take away the cross, or to recompense the same with inward comfort: and this may every one of God's children claim at God's hands, when they have well profited by the cross. 2 Prayer is so acceptable and honourable a thing in the sight of God, that oftentimes it is taken for the whole worship of God contained in the word, as Genes. 4. 26. and 12. 8. Prayer. 1. Cor. 1. 2. 2. Tim. 2 19 And in our English tongue we use this phrase of going to prayers, yea, our Saviour Christ calleth the Church a house of prayer, and yet Christ knew, and we see, that it is a place of hearing the word, administering the Sacraments, & using of Discipline. By the way let us see how it cometh to pass, that few care to hear the word, fewer to receive the Sacraments, & fewest of all to come under Discipline; and yet all or the most, show themselves friends to prayer, yea the heretics in other matters sundered from us in this Prayer and the word go● together. point, agree with us. It is God his goodness so to ratify the use of prayer. Neither are we to think that prayer, and the word are divorced, but go hand in hand as in a league, Rom. 10. 15. He speaketh of prayer, Psal. 14. of the word, Eccl. 4. 17. hearing prepareth us for praying, Psal. 95. 6. The Prophet stirreth up the Church to prayer, Psal. 7. To the hearing of the word. As it is a duty in the people to use both: so the Minister useth both, 1. Sam. 12. 18. Samuel prayeth, vers. 24. & preacheth to the people, Act. 6. 4. The Apostles finding themselves troubled with the ordinary ministery of tables, ordained new officers, that they might give themselves to continual prayer, and to the ministration of the word, 1. Tim. 2. The Apostle giveth precepts both of the word and prayer, both to pastors and people. 3 And necessary it is, that the word should rectify us before we approach to prayer, because coming unprepared, and in the guiltiness of our sin, we cannot be heard, Matth. 7. 21. and. 15. 8. 9 Psal. 145. 18. Psal. 34. 15. 16. and 66. 18. jam. 1. 6. & 5. 15. 2. Tim. 2. 19 And surely this point is needfully to be urged in our time, wherein men are cold entertainers of Ignorant and superstitious people do much commend prayer, but never call for preaching. Secondly, some respect preaching, but not prayer. Thirdly, some do wisely respect both. Fourthly, some regard neither. the word, & if they go unto Church to pray a little, they think themselves very religious. Experience will prove, that ignorant and superstitious persons will much commend prayer, but never call for preaching: On the contrary, come to them that have knowledge, and be truly religious, and ye shall observe that they will more willingly hear and continue in hearing, than they will pray & continue in praying. And I do appeal to the consciences of God's children, who know that prayer is rather a travel of the hart, than a labour of the lips, whether to give God the glory, and to shame themselves, they must needs confess that they had rather hear the word two hours, than continue in serious prayer one half hour. But let us learn that there be some exercises do more strengthen judgement, than stir affection, and yet in part do rouse up affections too, as hearing, reading, and conferring; some other more nearly work upon the affection, and yet withal enlighten the judgement also, as praying, singing, and meditating. It is easy to renew or increase knowledge by hearing. It is hard to set a work not only the eye, the ear, and the hand, but to travail with our minds also, our affections and hearts, setting all in humble frame of holy subjection in the presence of God. 4 And no marvel though our nature be so hard to pray, as thinking it a thing painful, seeing among many exercises it is most profitable. The word maketh known to us the riches of God's love, and strengtheneth faith: prayer feeleth the power of it, and confirmeth with feelings. The word telleth us that God hath a care of his people, prayer proveth that Prayer and exercise most profitable. God hath a care of his people. The word saith, God is merciful: prayer findeth by practice that God is merciful. The word speaketh of the majesty, power, and goodness of God: prayer obtaineth the exprience of the majesty, power, and goodness of God. If a man cometh to knowledge, faith, and comforts by hearing, it is rather an infusion from God into man, than an action proceeding from a man to God: but if we taste of the power of these things by prayer, as there is an infusion from God as the author, so there is an action from man as the agent & instrument. This gift of prayer is also a nurse of repentance, because our prayers look with bloody cheeks, as ready to blush, when with guilty consciences we come before the Lord. If we should have a suit to a prince, we would be loath he should have a just complaint of our rebellion to lay against us, for fear of repulse or of a worse thing, we would not willingly have our accuser stand before him, when we are suitors unto him: much Simile. more are we to fear our hypocrisy, if we presume in wilful disobedience, to pray unto the prince of the spirits, and searcher of all men's hearts. And if we can be bold to pray in the hypocrisy of our hearts to such a God; we must needs either be abashed without comfort, or astonished without feeling, we shall find our prayers either accused, or accursed, or both. 5 Although there was but a weak faith in Moses, when he prayed, yea though it seemed Moses infirmity in prayer. rather to be an expostulation than a prayer, Exod. 5. 22. 23. yet the Lord respected his faith, and pardoned his infirmity, Exod. 6. 1. 2. 3. etc. So great is the Lord in mercy, and ready to hear those that call upon him though in weakness, which may not only serve to move us to pray, but also assure us that the Lord will hear us. 6 If any would know a true faith then, try it by one special fruit thereof: if our faith Trial of our faith by prayer. moveth us to prayer, it is true: and so much faith, so much prayer, which will take away doubting, and confirm us more in God's goodness. Where are confuted those which say, if God's providence rule over all, what needeth prayer? For than had Moses, and the children of Israel prayed in vain: and David saith, Psal. 34. The Lord's care is open to our prayers. But if the promises of God, whereon our faith is grounded, make us to refrain prayer from the Lord; it is manifest we are too secure, and carnally minded: we are to fear that our faith is false. 7 In that the Lord heard Moses in prayer, we may aslu●e ourselves that he will also hear us; for from a particular example may be gathered a general doctrine, as is evident by the like gathering of jam. 5. of the prayer of Eliah: so that we shall either have that we jam. 1. ●. covet, or else some spiritual recompense; only this let us care for, that we be righteous, faithful, and continue in prayer, and then shall we have comfort in ourselves. For reading Prayer brings feeling and experience. getteth knowledge, but prayer is that, that getteth feeling and experience. 8 Notwithstanding the Lord had promised by the mouth of Moses, that he would give deliverance to the Israelites, yet he ceaseth not (although he was surely persuaded that the Lord would perform his promise, to pray for the same, and that in most hearty and servant affection: even so did Eliah, when he prayed for rain, which he knew would The promises of God ought to stir us up unto prayer. certainly be, which teacheth us first, that God's promises do not make such as fear him to be careless, but careful to use the means. Secondly, that faith will always show itself in prayer, & the stronger faith is, the more vehement shall be our prayer. It is said, that Moses cried and yet he did not speak a word, so the holy woman Hannah, 1. Sam. 1. 5. prayed in the very bitterness of her spirit, yet uttered not a word, which teacheth us that the hearty Prayer not uttered by voice. Simile. prayer only pierceth the clouds and is heard of God, and the voice is no further heard, than the vehemency of the spirit doth cause it. For as the bullet out of the Gun, or an arrow out of a bow, so out of the abundance of our heart must our prayers proceed. Therefore the voice may be used in private prayers, to stir up the affections, and to keep the mind from wandering, and in public prayers, because God will be glorified in soul and body, and that others may be edified; but both publicly and privately, it is the heart only that is accepted. 9 The refuge of Moses was by prayer to fly unto the Lord, and this is the manner and dealing of all the dear children of God, not to keep close their grief within themselves, To manifest our grief by prayer unto God. but by prayer to make it known unto their God, that in him they may find help. If we then, when grief oppresseth us, can pray unto the Lord and make known our requests unto him, we may have hope, that in his good time he will deliver us: but if our grief do so trouble us, that it causeth us to fret so, that we can seek no help for it, or else do in our own strength fight against it, there is small hope of our deliverance. 10 Moses praved sometime very unperfectly, and yet then the Lord heard him, which teacheth us that the Lord doth greatly like of prayer, yea though it be after a stuttering manner, as Hannah prayed in the Temple; or if it he but a chattering, as Ezechias prayed in Note. his sickness: yet if it be in the bitterness of the soul, and in the uprightness of the heart, the The Lord liketh of a stammering prayer, if we speak in heaviness of soul and uprightness of heart. Lord doth like of it very well. It is not the fine words, nor the well framed sentences that he delighteth in; he is then well pleased with our prayers, when in the uprightness of our hearts we offer them up unto him, and when the Spirit by working unspeakable groans in our hearts, doth make our requests known unto God. Only let us look for the perfection of our prayers in Christ, let us still rebuke ourselves, and stir up our hearts to gather confidence, that we may come more cheerfully unto prayers, as David did, saying: Why art thou so heavy O my soul? And then may we be sure that such prayers are very well pleasing in his sight. And here there appeareth a special difference between the unbelieving Israelites and the faith of Moses, they looked on the dry earth and unto Moses, where they could have small hope of redress, but they forgot the Lord: therefore they murmured when they should have prayed. chose: Moses forgot them, and so escaped murmuring; he looked unto the Lord, and so fell to prayer. This is a certain note of true faith, when at the first time that trouble doth oppress us, we can yet power out our complaints into the Lord's bosom, and by prayer look for help from above. And although we can find no fruit of our prayers, yea though we think that our prayers be turned into sin, yet if we can continue in prayer and be diligent therein, if we can even then also hear the word, when we can receive no comfort thereby, yea though it ever rebuke us and seem to make our condemnation known unto us, if we can abide ourselves to be touched, and continue our care to hear the word still, if we can do these things, it is a notable token of true faith and the great work of God's good spirit doth show itself herein; yea and that more lively Feeling. than when a man hath comfortable feeling. 11 It is a special favour of the Lord, when he giveth such Ministers or Magistrates as will pray for the people; for so they may see, that he will not punish them as he ought, but Magistrates & Ministers praying for the people. yet forbeareth them. We see in Psalm 106. That by the prayer of Moses and Phineas, the Lords wrath was stayed, and Samuel prayed for the people. Therefore Ministers and Magistrates ought to labour even by praying, and doing good for the people, that even for their sakes the Lord may spare them, though they have deserved to be punished. chose, it is a sign▪ of Gods wrath▪ when he withdraweth the hearts of Ministers and Magistrates from the people, and that they cannot do them good. 12 The lifting up of the hands, is taken sometimes for prayer itself, the sign for the Lifting up of hands. thing itself: so the speech is used, Psal. 141. 2. Let the lifting up of my hands be as an Evening sacrifice. And in Tim. 2. 6. I will that men lift up pure hands in every place: Where we see, that the truth of the things is joined nearly with the sign. For if a man have not an heart, his lifting up of hands is nothing; but if the heart be thoroughly moved, then also will the eye be lifted up: yet we do lift up our eyes, that our hearts thereby may be the better lifted up: and our eye doth not wander, nor our care doth hearken after other things, but our hearts have first wandered. 13 When Moses prevailed with the Lord by prayer, than did he also prevail against his enemies. S. james saith, The prayer of a righteous man prevaileth much, if it be fervent: So that The fervent prayers of a righteous man. if he be not a righteous man that prayeth, or if the righteous man's prayers are not fervent, it will not prevail. As S. james therefore gathereth a general of a particular, so may we gather, that if we be fervent in prayer, than we shall prevail: but if we be not fervent, we can have no hope. And that is the cause that in our matters we bring not our purpose to pass, because we are cold in prayer, or trust too much to our own wisdom, or such like. Therefore in what matter soever we have in hand, if we do first seek to God by prayer in fervency as did the men of God herein, then shall we prevail as well as ever they did. 14 Those things which we hear and read, are other men's, until by applying them to ourselves by Meditation they be made ours. 15 As reading, hearing, and conferring of the word, do more increase knowledge then feeling: So praying, singing, and meditating, do more increase feeling then knowledge. What exercises increase knowledge most, & what feeling. Genes. 46. 16 It is not certain how long after his sacrifice and prayer jacob received comfort, and therefore we see that the comfort of the Spirit doth not always depend upon the means, neither is bound thereunto, but sometime cometh long after the using of them. As Christ saith of the Husbandmen, that they sow, and look long after for the fruits of the earth: which may teach us comfort, for that our prayers are never in vain, but always granted though sometime long after: and here are those corrected which look for comfort immediately upon their requests, not knowing that sin is the cause why we receive not when we ask, and for that we use not the means aright: this also trieth our obedience, if we will with patience continue using the same means, though presently we feel not the fruit of them, and learn with Mark and the Apostles, to lay up things in our hearts: to try what will come of them afterward. Jacob's vision is not a bare and mute thing, but is joined with Gen. 31 3. the word, and teacheth that all comfort must come out of the word: and therefore what comfort by Sacraments, visions, apparitions, and such like, doth not lead us to the word? Isaac. nor work in us greater obedience to the same, nor giveth us some victory over sin, that is vain and proceedeth of error. It is Faith in the Promises, that worketh in us obedience: False comforts. and therefore in every commandment there is a promise, either understood or expressed: for the law is spiritual, and requireth a spiritual obedience, which we cannot perform because we be carnal, and by nature disobedient, except the Lord do minister grace unto us. 17 Violence (as it were) must be used in the heart, when we pray: because it is the heavy Verbal prayers how dangerous. judgement of God, that verbal prayers bring us to great blockishness. 18 It is good to read before prayer, to the better preparing of our hearts thereunto. 19 Where prayer wanteth, the action of sin is as ready as the temptation. Temptations. Barren in grace for want of payer. 20 Generally, we must desire God's mercies greedily: but particularly we must ask them conditionally, and with affection as well to leave the thing asked as to have it. 21 Many are barren in grace, because they are barren in prayer. We cannot be dry in the grace of God so long as we resort to Christ by prayer, who hath the seven Vials of gold full of sevenfold mercies. 22 In singing of Psalms without some special occasion, he would say in company, specially Singing of Psalms. of such as were of some general instruction: although privately for himself, according to his grief, joy, or affection, he would sing proper Psalms; yet he thought they that did most rejoice, might sing the Psalms of greater grief, to put them in mind what was, or may be in them; as also, to season their joys with the remembrance of the sorrow of some of the Saints. Again, those that are most thrown down, might reap fruit in using the Psalms of greatest comfort, that they may see what hath been, and what is belonging to them, after that they have sown in tears, and mourned with that holy repentance which is not to be repent of. 23 There be two extremities of singers. Some hearing the action to be good, use it of custom. Some hearing that we must use it, with prepared hearts, stay so long for fitting themselves thereunto, that they leave it often undone. Others use it so often, and yet so unfruitfully, that their customable singing breeds wearisomeness▪ wearisomeness causeth tediousness, and tediousness causeth to leave all. Then we are indeed prepared to sing when the word dwells so plentifully in us, and we be so filled with the Spirit, that the assurance of our sins pardoned; the persuasion of God his favour; the hatred of sin, the love of the life to come, and such like provoke us thereunto. CHAP. LIX. Of Repentance. Our conversion to the Lord, must be with our whole heart, without exception, How we must convert to the Lord, & the notes of a true conversion. inward without hypocrisy, speedy without delay, continual without Apostasy, in faith without despair. First it must be of the whole heart: many repent, but they will except one sin. David saith, Cleanse me Lord from all my sins, but we will have the Lord dispense with some sin. 1. Corinth. 5. A little leaven will sour much, a little Serpent will sting much. Origen writeth very well, that Christ did cast out, not six, but seven devils out of Magdalen, for all must be cast out, a clean riddance must be made, 1 as seven devils out of her, so all sins out of us. Secondly, it must be inward, many have All sins. cleansed their hands, but not their hearts, such sins as stare a man in the face, are too 2 palpable, we must be doing against little sins. For sin is a Serpent, whose tail We must not repent only of st●ring and gross sins. many have cut off, but few have touched the head: nay many have a whole and untouched Serpent, who neither touch tail nor head, who proclaim with a Trumpet their reprobation. We must not cleanse the outside of the platter only, but we must say in our conscience; This action (oh Lord) have I presented to thee with simplicity. Thirdly, we 3 must do it speedily. For though the Lord saith: At what time soever a sinner doth repent, etc. Speedy repentance. so he saith, Blessed is the man that hath borne the yoke from his youth, for to give the prime days to the devil, and our dog days to the Lord, what is but to power out the wine to Simile. the world, and to give the dregs to God? But if we serve God when we may serve the devil, Non dico saluabi●u●, non dico damnabitur. the Lord will have us, when Satan would leave us, Augustine being asked of one's estate by letters, who had deferred his repentance to the end, said: I will not avouch he shall be saved, nor that he shall be condemned: but saith he to him that wrote to him: Repent Age tu poenitentiam dum sanus ●●. you while you be well. It must be continual, least having begun in the spirit, we end in the flesh: Blessed are they that persevere, for so long as we live we are in danger of falling. There be many that are not called: of them that are called many are not chosen. God's Repentance must be continued. graces are no longer with us than God himself is with us. Wherefore seeing he is departed from many of our brethren, which first departed from him, let us beware we be not as dogs that return to our vomit. Lastly, we must do it in faith: Christ teacheth us to say, Lord Micrópistoi. increase our faith, for we are of little faith. Now faith is esteemed according to the quality, Simile. not according to the quantity: the leprous hand though it cannot hold well, if it receiveth Repent in faith. any thing, doth some duty. The child that cannot go is not forsaken, but hath his guide, we Simile. must learn then to hold fast, and to go by them as hand in hand, whom the Lord shall Katalambánein. assign over us to guard us. 2 It is the prosperity of all true repenting sinners, to fall with humility, to rise with dignity, Properties of true penitē●s. and as the more grievously they have offended, so the more humbly they will crave to be accepted; the higher the dignity is from which they are fallen, the lower is the place whereunto they would be received. And he knoweth best what a godly thing it is to rise, Non nou● substantia creature, sed l●●befactata repatatur. that ●ightly knoweth what a foul thing it is to fall. For if a man be down, if Satan ●●ath assaulted him, if sin hath wounded him, if his own flesh hath betrayed him, so that he lieth stricken with Satan, with sin, and with himself, against himself: then show me After our repentance, our strife with Satan, doth continue to the end of our days. whether it be not a godly thing that the same man in number, though not in nature, the same in person, though not in property: for a new substance is not created, but the sa●e being fallen is restored, falling a natural man should rise a spiritual man, not to be that ●●e was, and to be that which he was not: neither must any man so far flatter himself, that h●e should think himself at any time to rise so far, as that he may cast off sin as an upper garment, to lay it aside until he list to use it. For the seed of the woman having bruised the Serpent's head, the sword of the spirit having hamstringed Satan: the great Captain CHRIST JESUS, having spoiled the strong man of his furniture, it cannot be but many broils and bicker will be behind, and some blows willbe in the controversy, so long What sin we repent not truly of, we fall to it again. as we be in this life. 3 When the Israelites were in Egypt, and saw things fall across, they murmured against Moses: but being brought thence by him, and seeing things prosper, they willingly went with him, and left off their murmuring; but when any new occasion was offered, for the trial of their Faith & patience, they fell thereinto again, because they did not truly repent Note. them of it. And this we may see in all kind of sinners, which for a time may leave their sin, Sorrow for sin. How to overcome our particular sin. and yet not repenting from their heart, when a new occasion is offered, do fall more foully than ever they did before, as adulterers, angry persons, thieves: the loathsomeness of which sins, leaving a sting in their conscience, may cause them to leave them for a time, yet because they labour not with their hearts and affections, but only rest in judgement, they have no sound sorrow for it, & therefore fall afresh. This must teach us therefore, if we will truly The people which murmured in the wilderness, gave a many est ●igne thereby, that they repented not of their murmuring in Egypt. leave any sin, both to condemn it in judgement, and to hate it in affection, that so we truly being penitent, that is, careful to leave our sins, desirous to do the contrary good, we may have power and strength from above to overcome them. 4 We may read in the 16▪ of Exodus, how the whole congregation of the children of Israel murmured against Moses & Aaron, which is a manifest sign, that they never repented them of their murmuring in Egypt, at the red Sea, and waters of strife. And although the Lord delayed the punishment, yet could they not be brought hereby to repentance, because they neither felt what their murmuring deserved, nor what the mercy of God is worth▪ We must then learn, not only to leave sin, and purpose not to commit it again, but we must with grief of heart repent of it, feel God's mercies in forgetting it, and a hearty hatred of it. Otherwise when a new occasion is offered, we shall fall thereinto again, as a swearer To leave a sin we must first have grief of heart for it: 2▪ a feeling of God's mercies in forgetting it 3. a hearty hatred of it. We must see our hearts defiled with the sin we leave, else it is impossible to repent. will after an Oath be angry for it, yet because he seeth not the grievousness of the sin, hath not acquaintance with the reverend use of the Name of GOD, falleth to swear again: So it is with them that profane the Sabbath of the Lord, and of them that speak evil of the magistrates & ministers, they say they will do so no more, and yet because they repent not, therefore they fall again: So is this seen in angry persons, which are rather grieved for shame or loss, or such like causes, & not for the love of GOD: so it is in thieves, which come to the gallows again, although once received their pardon. This also may be seen in talebearers, when their dealing is known, they marvel at themselves; yet not repenting, they fall to their sin again. The Apostle Saint james in his fourth chapter teacheth us, not only to cleanse the hands, but to purge the heart also: for we must see our hearts defiled with the sin we leave, or else it is impossible to repent, for the heart being still defiled, will yield to a new occasion. The means to leave these sins is there set down, to howl and weep, etc. jam. 4. for the burnt child feareth the fire: but because God doth not thoroughly punish men, & because men's hearts do not feel the grievousness of sin, and Gods judgements due to them for the same, therefore they sin afresh: but if they did feel God's wrath, and the grievousness of their sins, than no doubt they would shake at the appearance of evil. Therefore that we may come to this, and hate those sins that especially do prevail against us, we must use sharp medicines, as in an old festered sore, they use corrosive Simile. salves: for there are some kind of sins like to some kind of devils, which cannot be cast out without prayer and fasting. And when we cannot be healed with ordinary means, the disease still continuing, then must we use extraordinary, which if we do, the Lord will lift us up, and in the end give us power to trample sin underneath our feet. For We must have most grief for our chiefest and greatest sins. if we had more grief for our chiefest and greatest sins, God would give us a heart to hate them, and to fear the least occasions that might draw us unto them: so should we be for ever preserved from them, they should never prevail against us. 5 Sin doth much grieve the Lord, although in great mercy he doth long and oftentimes forbear the punishment thereof: which should much move us and cause us when we see our often fall, greatly to be grieved thereat, and highly to be displeased with ourselves for the same, lest we fall into presumption. And when our own consciences, & the devil do accuse us for such sins as we have committed against the Lord, as than we are to bewail and lament our goings astray, and displeasing of our God: so are we to trust in his promises, and to embrace his mercies, lest we be ovewhelmed with grief, and so fall into despair, for the devil ever and continually laboureth to bring us either to the one or the other, presumption or desperation. Therefore when we have sinned, and yet do rebuke ourselves, being much displeased with ourselves, because of Sin, we are Note a good lesson. to comfort ourselves, the Lord will show his mercy upon us: for if he showed us his mercy when we were not grieved, how much more when we unfeignedly lament? If he hath waited upon us, to do us good before we repented, how much more shall his goodness appear towards us unfeignedly repenting? 6 What is the cause that men can be so well content to lie in their sins without repentance, The causes of im●netency. and think all is well, if they can for a while forbear and abstain from them? This no doubt is the cause, because they set not themselves before the judgement fear of God, 1 and of Christ, and therein fear to consider how grievous a thing sin is in the sight of God: 2 how greatly it displeaseth him, and what fearful condemnation abideth them, that securely 3 and carelessly continue in their sins. For if men could consider this, that their sins provoke 4 the wrath of the Lord against them, and do procure everlasting condemnation to be powered out upon them, they would no doubt feel sin most grievous unto them, yea, a burden that presseth them down to hell, then would their spirits be vexed within them, and their hearts bruised with the due consideration of their sins▪ yet all this would not bring them out of their sins. For the law condemneth and worketh wrath, and the judgements of the Lord do cast down, wound and kill, that so we might be fit to receive the Lord jesus, who came to raise up, to heal and give life to such as are fallen sick, and dead. And still is he present to help those which are in like manner distressed: for till such time he will not work upon them, to cure and deliver them from their sins: he was sent only to the sick, etc. and those no doubt he will heal. Hereof it cometh to pass that many do continue in their sins, and are not delivered Note. from the power of them: because they are not wounded with a fear of God's judgement, and so driven to seek their help in Christ, but in their own power: for thinking sin to be but a small matter, they go about to suppress it by their own strength, and by their own power to subdue and overcome it. Wherefore the Lord, that he may let them see that without the help of Christ, their strength is nothing and their labour spent in vain: doth suffer them again, and again to be buffeted with their sins: yea and if they will not then fly out of themselves unto Christ, they shall receive the foil & be overcome therewith: to the end they might be brought & framed at the length (if they belong unto God) to be fit matter for the Lord to work upon. And then no doubt, if we can come thus humbled in ourselves under the mighty hand of God; and by unfeigned prayer, crave forgiveness at the Lords hands, for jesus Christ's sake, and desire continually the assistance of his holy spirit, we shall increase in faith, and feel the clear forgiveness of our sins, and in him we shall find strength against sin, and shall feel his power working in our weakness, or Repentance after forgiveness. as sorrow must go before, so repentance must come fast after forgiveness. 7 Some when they have sinned reason thus, the Lord doth not punish me for my si 〈…〉 s, therefore he hath forgiven them; but this kind of reasoning is false and dangerous, because it abuseth the great mercy of God to hardness of heart: and that the Lord will punish, though he forbear for a time, it is plain, Exod. 34. 7. Which if we would consider, than would the goodness and the long suffering of the Lord lead us to repentance, Rom. 2. ●4. 8 The Lord will spare his judgements in them, in whom he s●eth a true love of true Religion: for they that love Religion will desire to hear, and hearing the word, they wil●●ot fall to any sin, or if they fall into sins, they will not lie in them long. 9 When our sin hath less liking in us, there is hope that it will decay in us: especially if we sorrow for it, when we cannot fully forsake it, and labour to forsake it because it is sin. 10 Those things never hurt us which grieve us: but those things hurt us which grieu 〈…〉 us not. A sure experiment it is, whether that sin wherewith we are tempted oftentimes ●hal How to know whether one special sin shall get dominion over us. get the dominion over us or not; If the oftener it tempteth us, the more we are grieved a● it, and the more ground we get to the contrary virtue, it shall not reign. But if the first coming of sin wrought a grief in us, and by the after and oftener coming our grief▪ be less and less, it is much to be feared, that in time it will prevail, and utterly overcome us. 11 Unless our sins be palpable, and plainly laid before our eyes: it is hard to bring us to any shame and sorrow for them. 12 We ought to grow in repentance, as God groweth in punishments: Gods children Privileges of the Elect. have this privilege: First, they shall be called by the word. Secondly, if that will not se●ue, they shall be called by God's works: either of mercy or justice in others. Thirdly if they 1 profit not, they shall taste of them in themselves. First by small measure, seldom and a 〈…〉 ttle 2 time; if they be not thus bettered, they shall have them in greater measure, oftener & ●onger. 3 Fourthly, if they neither profit not at all, first or last, or be ever uncontrolled and suffered 4 to thrive in their sin, they are either much hardened or else bastards. 13 Let us make much of repentance, for it is not in our power, but in the Lord wh●● giveth, Repentance God's gift. when, to whom, and in what measure it pleaseth him. 14 We can mark what men are spared, and so flatter ourselves; but we mark not how they repent, lest we should disquiet ourselves. 15 Afflictions yield joy in time to come, when by them we are the more weary of Afflictions open the ears of many. sin, and more careful of repentance. 16 It is good to be afflicted, that thereby we may be brought to know our sins: like wise to know afflictions before they come, that they do not overwhelm us: And then is the ministry job. 33. 16. of the Law necessary in the Church: for afflictions are but appendices of the threatenings, for they that despise Gods threatenings, care not for affliction, and they never come, but when we profit not by threatenings. Again, the threatenings do certainly move and teach; but afflictions do them uncertainly, (this general doctrine may be seen in the whole course of the Scripture) also that the promises are never ministered before we ●●e thoroughly humbled. As in Adam, No, Abraham, joseph, Moses in many, and in the children of Israel, David and others; so that repentance and faith are joined together, and repentance proceedeth of godly sorrow: if we be bold to comfort ourselves afore we be thus beaten down, our comfort is counterf●it, and we do but deceive ourselves, and this ordinary working of God is joined with great equity: for if we be not thus humbled, our consciences The mercies of God to whom they are dear & precious. touched with the guilt of sin will still look for punishment. Again, the mercies of God are never so precious and dear, as when they light on a troubled conscience. And therefore Esay saith. That the fee●e of them that bring glad glad tidings, are pleasant to those that had been long in captivity Esay 52. 7. As joseph knowing the policy of Satan, who ●n sorrow seeketh to bring us to desperation, comforted his brethren: So Paul would not have the incestuous person Be not sad. to be overwhelmed with grief, and when he had made the Corinthians sorry, he doth comfort them again. So N●hemiah, after that the people had wept, said, this is not a day of mourning: So Esay useth fearful threatenings, yet after is most plentiful in comforts. As presumption must carefully be avoided, that men may be brought thoroughly to feel Esay 23. their sins; so must desperation also, lest that Satan draw us away for want of feeling the mercies of God: and this is to cut the word aright, which all men must pray, that it may be found in the Ministers. It is not meant, that joseph would not have his brethien sorrowful Verse 5. Whom ye sold. at all: for why then used he the means thereunto before? but he avoideth the extremities whereunto we are ready to fall, and would not have them so over sorrowful. He doth not upbraid them, for he had freely forgiven them, & was clear from revenge, but he nameth their sin, that they still may have some feeling of it, and so must we do. 17 A certain woman being converted to Christianity, by a civil justice, seeing him afterward slide from the faith, and the said justice going about to corrupt her; after he had converted her: She said, Sir, I heard you speak as the Lord, & in hearing you I heard you not so much yourself, but I learned of Christ by you: I heard not, I say, you as man, but I heard by you the Lord our God which is invisible. 18 It is no more marvel for a profane person, to be as senseless in good things at the Note beginning of his conversion, then for one bound and brought up in a prison to be ignorant of the things of the world. CHAP. LX. Of Riches and their abuse. RIches and sin have some affinity, in regard whereof Christ saith, in a compassion of their misery whom we so wonder at, Oh how hard a The misery of rich men. thing is it for a rich man to enter into the kingdom of heaven? Adding (which the world condemneth for a hard speech,) That it is as easy for a Cable to go through the eye of a needles etc., Christ calleth riches thorns, forewarning us that we handle them well, lest we be pricked with them. They are evil commonly in either getting, or in keeping, or in using, quicunque dives aut iniquus, aut iniqui haeres. or in loving them. It is an old proverb among the heathen, the rich man is either unjust himself, or his father. Mark the evil Steward in the Gospel, the gorgeous Rich man, the Glutton that promised to himself abundance for many years, who possessed it not many hours. When Christ catechised the Rich man, he went away sadly. He calls riches the Mammon of iniquity, Matth. 6. The glory of a man's house, Psal. 37. The blessing on the left hand, Proverb. 3. And the fatness of the earth, is as well the blessing of Esa● as of jacob. Demas loved the world, Paul loved not the world. Esay poor, and Sabnah rich. I put the question to the veriest reprobate, & let him answer me, whether Esay be not now wise, Riches stink in a short time. and Sabnah be not a fool. Alas what will it profit a man to hoard up any thing in such a chest, as in four days will stink? What if a man can rejoice in his wicked riches seventy years, when he shall be grieved for them seven hundred thousand years, when they shall say to the mountaives fall on us, and to the hills cover us? 2 Riches dim our eyes as a cloud, that we cannot see far with them, and one may How riches are abused, and how many ways they may decay with us and deceive us. well say: Poverty hath slain a thousand, but riches hath slain ten thousand. They are very uncertain, they promise that which they cannot perform: neither can they afford a contented mind. A man will say, Oh, if I could get so many Furs, I should be very warm, and yet his heat cometh from his body, so many will say, if I had many farms, I should be well contented, when as a contented mind cometh from the Lord. Take ●iuet and rub a beggars cloak with it, it will make the cloak sweet; rub Velvet with it, and it will slain it. Likewise take riches, and give them to a poor man, and Simile. they will refresh him, give them to one already rich, and they will surcharge him. They are not the water of life always flowing, but they are as the brooks of Arabia which are Simile. most dry, when one should most need them for water. And they be as Spider's webs, Simile. which when they wax ' great, are swept away with a besom, and then either thou perish●st from them, as did the rich man, or they perish from thee, as we may see in Io●, Art thou rich in money, thou art in danger of thieves? Art thou plentiful in household stuff, thou art in danger of fire? Hast thou much gold, the rust doth venom it and thee? Is thine apparel gorgeous, thou hast the Moth thine enemy? Hast thou much cattle, thou fearest rottenness, in merchandise Pirates fear thee, in husbandry blasting hindereth thee? Thus the Lord of Hosts hath set an host of enemies against all worldly things whatsoever. When the ice is frozen, one may walk on it for a time, but when the Sun cometh, it melteth, and such things perish sooner than they grow, In momento ardet, quod diu crescebat lignum. The Temple was destroyed in forty and six hours, that was so long in building. 3 The less account we make of earthly things, and the more account of heavenly things, the liker we are to have them: for worldly things must be so craved, as we first give How to have both earthly and heavenly riches. them to God, and then wish to have them if it please him, as David did when he was driven out of his kingdom, and Abraham when he was ready to sacrifice his son: the one had his kingdom restored, the other had his Son given him again. But when we desire earthly things greedily, and care little for heavenly, the Lord withdraweth them from his children, to teach them to seek after spiritual riches; and if we desire heavenly things, the Lord will give them with earthly too: as when Solomon asked wisdom, it was given him with riches too; and so had jacob his desire with earthly blessings also: therefore let us seek heavenly especially, let us seek them in and for Christ, which may give us the forgiveness Seek the kingdom of God and the righteousness thereof. of our sins, which if we can make sure, all other things shall be joyful unto us: for than shall we be made members of his body, and that prayer which once he made, joh. 17. shall ever be profitable to us, that is, That the Father would love us with the same love, wherewith he had loved him. And as God the Father in love hath given us his Son: so will he with him give us all things, so far forth as he knoweth them good and fit for us. Matth. 6. 4 The nature of fleshly minded men, is, unwisely to discern of God's dealings: for they john 17. The worldling prefers one corporal blessing before many spiritual graces. had rather for go many spiritual blessings, than one corporal, as the Israelites, who for the want of bread, despised their deliverance out of Egypt, which was a sign of their spiritual deliverance. And thus do men now adays; for if they be in prosperity, they are more grieved to forego some part of their riches, than to forsake many of their sins. Again, if they want riches, it grieveth them more than the want of spiritual things. But we are to learn, that riches are no signs of God's favour: and if we see not his love but in them, we are too earthly minded, and would bind God to be like unto us. Without riches many men ear not for God, which although they say not, yet because they neglect the word, prayer and sacraments, and despise his Ministers (as the Israelites did Moses and Aaron) they show that the thoughts of their hearts are so: but let us take heed that this be not in our hearts, and by all means avoid it, lest the God of this world, whom wicked men serve, do give us here our hearts desire, that in the world to come, he may have us for his portion. 5 We may not ask these earthly things as signs of God's favour, therefore if we have his favour, let us not esteem the want of them as tokens of his displeasure. Again, the Lord holdeth Note. us without these things, because we would abuse them, and set more by them, than by spiritual Wherefore God denieth us many earthly blessings. things: yea, the Lord for a time holdeth us without these, that we might esteem of spiritual graces the more, that so in time we may have them both together. Again, if we have wealth and riches, the Lord trieth us if we will be more thankful, and more dutiful to him, more reverent in hearing his word, and more loving to our neighbour, which will ensue, if we do truly profit by them: but if we be unthankful, sluggish in hearing the Word, in Prayer, and Sacraments: proud and contemptuous to our brethren; then doth the Lord show unto us the corruptions of our hearts, which unless we speedily cut off, we may justly fear, that he will either cut us off from them, or them from us, if we belong unto him. Whatsoever you get by lawful means, give evermore the tenth to the godly poor. No through reformation can be hoped, in Family, Church, or Commonwealth, (except the Lord work it by some notable affliction) where long case and prosperity have bred either superstition or profaneness. 6 Many are outwardly well and rich in this world, which are inwardly ill and poor in Poor in godliness. godliness; and many hate outward evil things, which for want of spiritual knowledge, see not the corruptions of their hearts. 7 Nothing is ours, but as we feel our title in Christ, and as it is sanctified by the word, and by prayer. 8 It is a common Proverb: He that loveth the law, loveth the King: and I say, He that qui diligit legem, diligit Regem, qui diligit Verbum, diligit Deum. loveth the word, loveth God. Well, thou shalt know, at this time, or at that time, in thine own conscience, by the word preached, that Christ doth offer to come thee: it standeth thee in hand to entertain this Prince, not without some solemn preparation. How thou must make provision for his coming, thou art taught, Matth. chap. 3. First beware the great mountain of thy reason rise not against the Word, lest speak Christ what Christ can speak, we will do as we list. When this is pulled down, yet there are many crooked ways of hypocrisy to be made strait, and many by-paths in stepping to the world from the sight of our infirmities, hindering our perseverance, are also to be made even. 9 We must not think that sin will go from us of itself, or that salvation will be wrought with a trice, but we must deal forcibly with nature, because when sin and the word cannot dwell together, Satan will take such order, as he will by all means hinder us from the word: which if he cannot do, than he stirreth up a fight in us, like the struggling of the two children in Rebeccaes womb, so as sometime we are ready to say with Rebecca, Strife in the regenerate. had I known of this, I would never have done so; I would never have heard the word. Rebecca had two nations in her womb, Paul had two Princes in him, and we have two monarchs Rom. 7. dwelling within us. We can be content to hear, until the word rifle us. But as a purging potion, as long as it is a drinking, is but as another drink until it work, and then we could be content to cast it up again; or as a drawing plaster seemeth favourable enough until it worketh, and after we could willingly put it off again: so we can quietly Simile. hear the word, until it works upon us, and then we could forsake it. But if ye be such, as because ye will not for your health suffer a little pain, but will cast up your purgation, and scratch off your plaster, go to, ye shall be seered, and a crust shall be upon you, and ye shall not feel it, but in death the crust shall be taken off. This fight must be in us, as it was in David, Psal. 42. and in Paul, Rom. 7. whose heirs if we will be, we must follow their steps. But here is the help, many will keep off the word, that it shall not have a full blow, and so they shield and ward that stroke, that should martyr and crucify sin in them. Let us thrust the word upon him, by hearing and meditation: but alas, many give so few blows, or so weak strokes in using these exercises so seldom, that they prevail little. But thou wilt Christ must not only overcome for us, but also in us. say, Christ hath overcome for thee. True it is, but had he suffered a thousand times, he never overcame for thee, unless in some measure he overcome in thee. Now we must overcome, even as Christ (Matth. 4.) did overcome. Do this, do that, saith the devil. No, saith Christ, it is not agreeable to the word. But how did Christ overcome the world? even by being overcome of the world. First of the crosses of the world, a strange thing to observe by being overcome, and so shall we do. How then must we overcome the flesh? By crucifying it, Galath. 5. We cry against the jews for killing of Christ, we may cry as justly against the nails of the Our sins crucified Christ. Cross, and say, that they crucified him: it was the corruption of my heart that crucified him, the works of mine hands did nail him, my sins were the spear that pierced him. What did my faults crucify him? Well, I will be even with them, I will have a Scriptum est Zach. 12. 10. for them, I will surely nail them, and in the revenge of the death of the Son of God Christ jesus, I will never make much of them, I will certainly persecute them. Alas, how can we make of our desires, seeing they crucified Christ? We must kill them and bury them, that so caused Christ to be killed and buried. Nay, if we see one that would kill our sins, we would kill him, and on those sins, which on Christ did set a crown of thorns, we are not ashamed to set a gorgeous garland. But if we can overcome God, may we not easily overcome the Devil, the world and the flesh? What is there a way to overcome God? I surely, even as a poor woman overcame him: this is your victory even your faith, as thus. God hath set down this rule: Whosoever calleth on the name of the Lord, shall be saved: the woman marking this calleth on Christ: Christ would not hear her, a hard point, he had promised to save her, and now he will not hear ●er. Well, she comes again to him: what then? He saith nothing to her. This was strange, yet she prayeth Christ ●ow overcome to our comfort. again. Now he speaketh, but with small comfort. I am not sent (saith he) but to the lost sheep of Israel. The silly woman replies by the word, than he yieldeth and confesseth himself to be overcome, saying: O woman go thy way, thy faith hath saved thee. See, she held still the word of the Scripture more than the word of Christ. Well then, faith is the victory, and by it God is overcome, and much more sin, the world, the flesh, and the devil. 11 This is the plea of the Lord against us, that we dwell in a land, where we are usurpers The Lord will condemn us for the unworthy possession of his creatures and have no right. No man is of so reprobate a sense, but he will grant, that whatsoever we have, we have it at the Lords hand. But are these free gifts, and without all condition? No, Come to the land of Canaan. Was it given to the Israelites upon no covenant or without any agreement? It is not so. For it is plain, Psal. 105. The Lord gave them the possessions of the Heathen. What barely? No, but upon this condition, that they should keep his statutes. There is no man hath a foot of ground, or never so small a possession to dwell in, but he hath it on this condition: Whosoever inhabits this or any other land, he keeps all by violence, because he keeps it without performance of the condition: but if we keep the Lords statutes, we keep the condition, and consequently have a good right, and the Lord hath nothing against us: otherwise (I say) we are violent usurpers, because the Lord his grant is upon limitation, and for such a one, if the Lord either remove him from the land, or take the land from him, he cannot say, but that the Lord his action is just against him. Now albeit if we seek elder times, this people of England hath as much been dispossessed, as any country. But it is all one, whether this displacing be general, or particular in losing some part of our possessions. If we inquire of the reason, why it comes to pass that tenors and lands be often alienated▪ so as they be here among us: our verdict is, that howsoever sinful the father was, the son is an unthrift, I ask then, why another keeps his inheritance. Thus they say, he is wiser; then this man was a fool. True, the question is, how he comes to be so: answer is made, the fault is in education. But there is no end in Sin the cause of the loss of many blessings. these things. Men will not see the cause to be sin, but they fly to coverings and curtains. Let us come then to the Lord his awarding, and that is, because there is no truth, nor mercy, nor knowledge: but killing▪ stealing, and whoring, Hos. 4 1. 2. Whether then we know of whole towns, or of particular families, that have lost their inheritance: we must know the Lord his indictment to be executed there against some sin. Therefore when we bless ourselves for our riches, and say, the Lord be blessed for my wealth, this is a goodly inheritance: My lines are fallen in a fair place: we must also say, though this also be a good saying, All this I have of the Lord, and hold whatsoever I have of him: do I keep that part of the covenant, which is of my part, as he hath performed his part of his condition with me? If I do, than I am no usurper: for he hath given me a condition, and I have kept it; he commended knowledge to me, and I know in knowledge: so that I am able to make an account of it, etc. but otherwise though I never come for any other sins to judgement, yet our action for dwelling in our possessions is sufficient to stand against us. For if we keep not the covenant, the Lord hath, or will enter an action, and to thee or thy posterity he will surely perform the execution of it. CHAP. LXI. Of Sacraments. GOd might have wrought miracles without the rod which he willed Moses to use: for he used it not for himself, but for Moses and the people of Israel to help their infirmities: So must we receive the Sacraments as helps, Contra●aereticos. And Our Sacraments. as the rod in itself was a common rod, but being appointed of God for more excellent use, was so to be accounted of them: So water, bread & wine although in themselves common, yet put apart for the use of the Sacraments, are to be esteemed and received as the ordinance of the Lord, for the strengthening of our Faith, wherein also the Lord will try our obedience, whether we will worship him in these things which have so small a show. 2 The neglect of God's Sacraments doth provoke him against us, as it did against Moses, Neglect of Sacraments. for the neglect of the Circumcision of his Son. The Lord met Moses with some▪ such affliction, as that he was ready to die according to the threatening, Gen. 17. Where we may see the neglecting of God's ordinance punished, but not the want: for Moses did omit it, either to please his wife, or his father, or both: wherein he honoured them more than the Lord. The like is said of the Passeover, Num. 9 Deut. 27. Our Baptism and the Lords Supper do answer these Sacraments, therefore the neglect of them requires the like punishment. We have no less grace offered to us in our Sacraments, than they had in theirs: if they than were worthily cut off, much more are we if we refuse either of our Sacraments, unless it be for necessity's sake. And although the Lord doth not presently meet us as he did Moses, yet is he the same God, as in mercy to those that use them in Faith, so in judgement Contempt of our Sacraments is death. to take vengeance upon the contemners of them. But some will say they would come, but the Ministers will not suffer them. If the Ministers do hinder them without cause, they shall bear their condemnation: but if for want of Faith and repentance he do stay them▪ and be diligent and willing to teach and warn them, and they still continue careless, their blood shall be upon their own heads: they can claim no part in the company of God's To receive the unworthy at the Lords Supper. children, for he should communicate with them in their sin, if he should receive them being unworthy, either for want of knowledge, or because of sins which they lie in. 3 The institution of the Passeover, Exod. 12. hath in it some things, which are peculiar to the first celebration, other some things, which belong to the continual observation, as in the ●●. verse and before, that they must not go out of the doors, etc. These belonged▪ to the first celebration of it, & afterward were not to be used, because they had respect only to the present Time: therefore our Saviour Christ offended not when they did eat the Passeover sitting, and went forth after the institution of the lords Supper: some things were personal and had respect to the present time, which were not after to be used, as that it was to be eaten with unleavened bread; for then there was none other: then that it was at Night in a parlour, which was that it might be showed that the other Passeover was abrogated, and this came in it stead: other things that had no such particular respect are wholly and only still to be observed. 4 We must be prepared to receive the Lords Supper with sincerity and holiness, which The truth of the ceremony of unleavened bread. is the truth of the ceremony of unleavened bread: for unleavened bread had first respect to true doctrine, as our Saviour Christ himself expoundeth it; Beware of the leaven of the pharisees. And this teacheth us not only to beware of all false doctrine, as the doctrine of the Papists, or such like, which in itself is evil, but also to beware that we be not defiled 1 with the corruption of the true doctrine, which in itself is most pure: for the doctrine of the pharisees was much of it true, yet somewhat mingled and otherwise defaced: and this corruption of true doctrine is called leaven, because if it be suffered it will corrupt the whole. Secondly, this hath respect to maliciousness: for so Paul expounded it, The leaven of maliciousness, 2 where also not only the gross sins are said to be of the nature of leaven, but even 1. Cor. 5. the very roots of sin & maliciousness. Contrary to this are we commanded to come in a pure and sound religion and doctrine, also in sincerity and truth of heart, having respect unto, and having a desire to fulfil all the commandments of God. Thirdly, whereas 3 it is called the bread of tribulation, Deut. 16. 3. it showeth with what affection we must eat this Passeover: namely, that as the poor man hath much pain and labour before he can get bread, so that his hart fainteth with want, or when all taste is gone, by reason of his sickness; and when he hath gotten bread, or findeth nourishment thereby, he even weary for joy: so should we even a long time bewail our sins, and repent us of the evil which we have done, and even saint for the desire of JESUS CHRIST, that so we coming to the Papists & heretics never felt the power of Christ's grace. table of the Lord being refreshed, may effectually receive grace, and be heartily thankful. 5 This is one great cause why the Family of love and others, do with so deadly hatred despise our Sacraments, because they never felt the power of them, nor sought to have by them the assurance of the merits of Christ, conveyed unto them, and sealed in their hearts▪ Would we not then be like unto this kind of people, in despising the Word▪ Sacraments, n●r any assu●●●●e of sal●●tion ●y the Sacrament, and therefore despise them. and other holy graces? let us not then rest in the bare use of them, let us not come to them of fashion, let us not content ourselves with having the outward things▪ but let us labour to feel in our hearts the power of the spirit, let us pray that by them the spirit may work in our hearts, and in them always let us look for the teaching of the spirit, so shall it come to pass, that we shall always reverently and worthily think of the means, and never be weary of them, but always carefully use them: and yet not separate them from the spirit, but looking for the working of the spirit in them; we shall find the graces of the holy Ghost most plentifully powered on us, and as it were by Conduits, conveyed into our hearts. 6 The Lamb was not the Passeover but a sign of it; so is bread and wine in the Supper Sacramental phrases where fore used. called the Lords body and blood, because it is a sign thereof. This is an usual speech, when the Scriptures speak of Sacraments, to teach us that although there be not carnal presence, as the Papists imagine, yet there is a true spiritual and effectual presence of the things signified: and therefore we may certainly look for the performance of the same, if by faith we can receive it. 7 He said this was his manner in dealing with them that came to the Communion, if Communicants but indifferently prepared for the Sacraments. 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 utterly deny them if they lay in no sin. 8 Barzillai having done a great benefit to David the King, could not tell how sufficiently to gratify him with recompense. In the end he chargeth Solomon his son that the son of Barzillai should sit at his table: which thing, both in David's opinion, and in Barzillais estimation was the greatest benefit, wherein they could both stay either for his liberality in bestowing, or for the others contentation in receiving. Now if this for so great a benefit seemed so great a reward; how rich and how glorious is the bountiful dealing of God with us, which without any desert or deed offered on our parts, hath in his love appointed it to sit at his son Christ jesus his table, where not Solomon, but a far greater than Solomon is present? CHAP. LXII. Of sin, and how to abstain from the least, and of iniquity and the punishments thereof. THere be some which call good evil, and evil good, they shrink up evil into a narrow We must abstain from the least sin, and from all show of sin. Two kinds of evils. scantling: and would feign bring it to this, if they could, that none do evil but they that are in gailes. But we must take ●eede of this, and therefore let us know what it is to do evil. Evil is either naturally evil, or evil by circumstance. In all our actions to avoid evil, 1. Thess. 5. 22. we must learn this lesson, follow nothing but prove it first, and keep that which is good, but abstain from all appearance of evil. Be sure that it is good ye do, but if it have but a show of evil, avoid it: if it be an evil favoured thing to see to, fly it. 1. Cor. 6. All things (saith Paul) are not profitable, though they be not plainly forbidden. 2 To hear the threatenings and to tremble at them; to hear the promises and to believe Means to keep us from sins, etc. them; to reverence the Sacraments and to receive them; to pray unto God in all our wants, and to be thankful for all his mercies, are ways to keep us from sin, and to recover us from sin when we are fallen thereinto. Therefore the neglect of these doth pull down judgements upon men: for though Paul rebuked the Corinthians of many sins, ●▪ Cor. 11. 30. 31. yet for this cause (saith he) some are asleep, some are sickly, etc. For if these had been used as they ought, sin should never have grown so far as it did. 3 Let them that fear the Lord account it his great mercy, that he will not let them prosper and thrive in their sins: lest they should be carried away thereby to perdition, and those who belong not to the Lord (though they think all well) so long as they feel their profit: yet let them know that the Lord doth show no greater sign of his wrath, than when he suffereth them to prosper in their wickedness. For as a father that hateth his child most, To prosper in sin, a sign of wrath. when he giveth himself to be ruled by his own pleasure: so it is with the Lord. Therefore let them that take pleasure in following their own lusts, and satisfy their own desires in sin and wickedness, though for the present they obtain that they delight in, take heed lest the clouds of darkness suddenly overshadow them; and so the Lord send them to be tormented in hell before they be aware. Whereas chose he chasteneth his children in this world, that eternally they might not be condemned. 4 We shall never thoroughly leave sin, until we know and acknowledge sin to be sin, and be truly sorrowful for the same. 5 The nature of the wicked is, that there groweth their love, where they be not gainsaid See Admonition. and reproved for sin, and where they be admonished, there groweth their hatred. 6 If once we give consent to sin, we are made ready to fall into more and many sins, and making no conscience of one sin, we shall not make conscience of many and great sins: and so being once in wrapped in sin, it is an hard thing to get out of the claws of the devil. Lord give us grace to see and to resist the first sin, even the first motions unto sin, jam. 1. 13. 14. conferred with Heb. 3. 12. 13. 7 It is the greatest judgement of God that can be, to thrive in sin. 8 We must take heed that by the occasion of others that sin, we give not ourselves to do the like: but rather by the fall of others into sin, we must learn to rise up unto the Lord. 9 The occasion of sin may be by another, but the cause of it is in our own corrupt nature, which is always ready to sin. 10 Sin getteth most strength, when good men fall into it. 11 It is a great mercy of God to go bungar like, and foolishly about a sin. 12 It is good to resist that which nature most liketh. 13 That God that drew light out of darkness, will draw goodness oft times out of our corruption. Our corruption corrected by the mercy of God, maketh us esteem better of Note. good men, being removed or taken away from us, than we did when they were near and remaining with us. 14 One sin goeth not alone: but one sin will open the doors of the soul to let in another. 15 We never will labour to leave sin, so long as we be quiet in mind, but still flatter Six notes of the greatness and enormity of sin. ourselves and bedaub our consciences with rotten plasters, until we be either stricken with fear, or cast down with judgements. The greatness and enormity of sin is seen by six points: First, on God's behalf how huge and detestable it is may be seen, who by sin is so greatly dishonoured: for how much the higher his Majesty is, so much the greater 1 enormity it is to sin against him. Secondly, sin is noted by the quality of a sinner. 2 Sins are made so much the higher & greater, the more that a man is bound unto equity: for the more and greater benefits he hath received of God, so much the more is he bound to do his will. Thirdly, it is weighed and noted in the quality of the matter, whereabout 3 the sin is committed: for a sin against man's person or name is greater, than against his substance or goods: but those sins are most grievous which are directly done against God, which do impeach and touch his Majesty, so nearly piercing him, as it were to the quick, as distrust, despair, blasphemy, idolatry, etc. Fourthly, sins measured by 4 means of the end which the sinner bendeth to: for the worse that the intent or purpose of the sinner is, the more grievous is his sin. Fiftly, circumstances are to be respected of time, 5 and place. Sixtly, of the very deformity of sin itself according to itself, the which is always 6 so much the greater and more loathsome, as the virtue is more excellent and worthy which is contrary to it: whereupon as the love of God is the highest virtue, so on the contrary part the hatred of God is the greatest vice. S. Gregory saith, A vile and stinking carrion is more tolerable to man's scent, than a sinful soul unto God. So then if we fear, and be unwilling to appear vile, filthy, and detestable before the holy and most worthy Majesty of God, and if we abhor that the countenance of our Creator should be turned from us, let us then avoid sin with all carefulness and pure affection, within and without: for no deformity can so disfigure us in man's eye, as the reasonable soul by sin is Simile. deformed, and made vile and hateful in the eyes of God, and before his sight: for by sin the soul of man is made like the devil himself. 16 Evil doers shun the light, what they cannot avoid, they endeavour to conceal, they do things they shame to hear of, they walk disorderly, and think to shroud themselves Of iniquity, and the punishment thereof. in the clouds: That, which the fear of God cannot cause them wholly to avoid, that the shame of men enforceth them to convey from the eyes of the world. So sin is ashamed of itself, and showeth that God had naturally implanted in all a sentence, and condemnation against sin, which though we commit, yet committing it we condemn it, and because we condemn it in ourselves, we conceal it from others. Yet many have so deprived themselves of this natural remorse, they open the face of sin to the view of all men, let a man shut his eyes never so close. How earnest was Athanasius with the Emperor, sharply to correct the Pastors in his time going from their flock? If for the reverence of their person, Negligence in the ministery. saith that good man, thou wilt not constrain them to dwell with their flocks, suffer me to avoid them out of thy government, and if God ask me a reason, why I do so, I will show it him. And yet these sins being written in the open foreheads of many in this land: how many do pull down their hearts one whit the more for it? Thus to walk in sin without shame at all, is it marvel, if the godly bewail to see it? If there were but one unjust man, iniquity for this one man's sin were lamentable, much more when whole families, when whole streets, nay when whole towns and cities are such, the case is to be lamented. And be it that generally the common sort of men be so ill inclined, yet so long as the Ministers be unpolluted with blood, there is hope, the rest may be recovered: but if they be as a thief that lays wait for his prey, And living not only of, but from the altar, work evil in the eyes of the people, what then can be hoped for? Yet hope of better is not only cut off, if those that be in authority correct both the one and the other, and censure both people and Pastors. But if a state be so ruinous, that they do the greatest wrongs, which sit in the highest rooms, when iniquity & authority kiss each other, when the workers of Swearing. iniquity will not be controlled, and cannot be corrected; then it is a time of mourning and lamentation. If the Prophets in their days did bewail such things, what should we do, Oppression and adultery. whom God hath cast into such days, wherein we see the books had and read wherein iniquity is prescribed? As for swearing, and profaneness, these are the sins of poor men, they that will bear a top in the world, must now think oppression and adultery be things indifferent, so far are the precepts of iniquity spread even in our highest places. This thou feast, O Lord, and canst thou suffer it, that what thou condemnest for a crime we should account it virtue? When such things are among us, and suffered and practised in stead of harmonious songs, the music of jerusalem should be to lament. Otherwise it will bring those times, when it will be our greatest mishap that ever we have been happy, so much our present sorrows shall be augmented by our by▪ past joys. Then it will be time to burn our Crown to ashes: when for these abominations we that seemed as Gods, shall be trampled under foot as dung; when the Nobles, that are as the purest gold, become to be as earthen vessels; when our Ministers, that were honourable, shall become contemptible; when the Babylonians shall drink in our holy and honourable vessels of God's worship. Poor. Oh that this could teach us wisdom, to make the bowels of the poor the coffers of our treasures. Yet herein is not all; our sins deserve a greater scourge. Our children, for Plagues threatened. whom we would not promise an heavenly inheritance, shall wallow in their own blood before our faces; when that comes to pass, though thy child be dear, yet remember that he should not have been so dear to thee, as he that shed his blood both for him and thee. And yet beyond all this our ground shall be burnt to the ground: our vines shall dry, our trees shall be eaten up with fire, our pastures scorched as an heath, our sumptuous buildings shall be ruinous houses, our fields shall be like unto the paved allies, and our cities shall be as a ploughed field, the enemy shall find a Paradise, and shall leave us a wilderness. But you will say, what is all this to us as yet? I answer, if the least of the Saints (which be precious stones in the Lord's Sanctuary) be better than all buildings in the world, who can think of our spiritual vastation, and not to have his countenance sad with the remembrance thereof? Hath not the Lord even in our days and in our eyes, pulled off the bark from every pleasant tree; how hath he made it bare? is there one branch, which the enemy hath not made white? How do the herds pine away? how do the flocks perish? That which the Famine of God's word. Paliner-worme hath left, the canker-worm hath eaten; that which the canker-worm hath left, the Caterpillar hath eaten, they have spoiled the Church from hand to hand. Wherefore it behoveth those places, that have so cast the Lord out, to labour the harvest may be recovered, and that the branches be new planted, that the holds cast down may be re-edified, and that the vines decayed may be repaired. For want whereof every private man's field being as a garden, and every man's garden being as a Paradise, the Lords garden Idleness in the ministery. (whether for want of manuring, or for the sleeping of the dressers, I know not) lieth like the field of the sluggish man, and his vineyard like the vineyard of one that is idle. And where every house is curiously sieled, every city aptly compacted, the house of the Lord (whether for that the spiritual workmen are confounded among themselves, or the overseers of the work be willingly corrupted) lieth void & waste in many places, so that they that see it, are constrained to say, O Lord, why dost thou behold us thus, and sufferest to see such vastation? Neither yet shall the voice of the enemy crying in the day of revenge; race it, race it down to the ground, strike us with such a terror, as when violence Calamities for the contempt of the Gospel and Gods worship neglected. shall come upon us, our wives, our children, without all respect of age and estate. It is not possible, that we in our great security, should conceive a shadow of that inexplicable grief, which shall follow that persecuting plague hastening towards us, when the carcases of our friends shall make a way, and be as a path in our streets, when our women shall villainously be abused in the Lords Zion, the children put to the edge of the sword, the Princes hanged up by the hands, no sparing shall be of sex or of age, and beside so outrageous a rage, when our foes shall come to tread as holy ground, where the glory of God his house Popish persecution how great. should strike them stone dead, when their sword should be abashed and lose it glittering, when it should see the Majesty of the Lord in his Ministers and Preachers. This is a matter of grief and indignation: for the harmless blood powered out by the king of Babel on the ground, being compared to the blood of the Saints shed by the Pope, it would be but as a spoonful in respect of the Sea. When this moody Tiger comes, he will pretend that he roots out heresy; but then why doth he suck the blood of infants, who are not capable of heresy? Well, if this be his intent to root out heresy, is the sword a fit instrument to do it? Paul and Peter, and the rest of that blessed college, and Christ himself put many notable heretics to silence, by the force of reason, and not by dint of sword. Was it Christ his meaning, that the successor of Peter should draw out his sword, when Peter himself was bidden to put it up? And yet this royal Priest and Bishop, generally will drown the Church in her own blood. And do we not see how the guides, Pastors, and overseers of the Church, are driven out of sundry places, where this Bishop hath set his foot, whose hearts could have been better contented at once, to have sealed their doctrine with their blood, than to be separated from them, to whose souls they had devoted themselves? An heavy farewell, no doubt they took of their congregations, when as we read of some, who filled their high ways with their beasts, & laid their children at the feet of the Pastors, when they Persecution. departed from them, crying unto them, What shall be our estate, now ye are gone to martyrdom? Who shall wash our children in the crystal waters of Baptism? Who shall ease our afflicted consciences when the adversary shall accuse us? Who shall lead us the way of life, and bring our souls to rest? Recompense them (O Lord) as they have deserved, that are the cause of this, (O Lord) give them sad hearts. So heavy a cross will it be to see an irremediable desolation of holy things: we know not yet the bitterness of this cup, yet we have them among us which have tasted it, whom let us entertain with joseph with tears of mercy, and let us in their suits say to the Lord, they have beholden misery (O Lord) cause them to behold the light of thy loving countenance, for their relief & comfort. So be it. 17 It is the great judgement of God upon the corrupt judgement of the world, that To be moved only with palpable and prodigious sins, a sign of security. unless sin be prodigious and monstrous, such as go round about the world, we are not moved with it. When we admonish other sins of jesting, and such like, forsooth we must smile when we do so, and we must laugh upon them, lest we move choler, and give offence. Well for all sin in equal measure, and for the least of all sins, Christ jesus the Son of God was feign to shed his precious blood. Howsoever sin seemeth little to us in committing, it was very great to Christ in suffering for it. They be small sins to us which are usual to all, but if they were not usual, they would seem prodigious. 18 All the senses especially the eyes, as they are most singular instruments to receive Occasions of sin. good things by, if they by God's spirit be directed: so if they be not well ordered, do bring greatest evils, and therefore David prayeth that his eyes might be guided aright, and job Government of the eyes. maketh a covenant with his eyes, under which the other parts are included, as also when David maketh a covenant with his mouth. joseph his mistress first offended in looking without a cause: for the wantonness of vain looks bewray the corruption of the heart, we must then strive to have a lawful cause of all our doings, that so we may be assured of God's providence to watch over us, lest if any harm happen unto us, we be the just occasion thereof. Secondly, she offended in not keeping a measure: for whosoever seeth his own corruptions truly, will be afraid of the very appearance of evil, as job, although he was never adulterer, yet privy to his corruption he made a covenant with his eyes. Joseph's mistress spoke to him day by day and he refuseth, she abideth still in her evil purpose, but he still refuseth her, and here is the difference between God's children and the wicked, the one continueth still in wickedness and would have all others such, the other persevere in godliness, and would bring all men to the same, she was convinced of her fault, and yet sorrowed not but continued. Where note, the oftener sin the less grief, a note of the children A note of the di●els child and Gods. Verse 12. of the devil. But contrarily, the oftener sin the more grief, a note of the child of God. joseph was young about thirty four years, and yet chaste, contrary to those that say, fornication is but a trick of youth. joseph was enticed and yet yielded not, a sign of a pure heart, for although temptations be offered of those, yet it proceedeth of our corruption that we yield to them. As Bathshaba yielded to David because she was corrupted: joseph yielded not to his mistress, because his heart was pure. If we will be clean in all, let us first know our hearts, and see where we are weakest, and get a special defence against that, otherwise we Hearts. shall take too much liberty, and indeed the chastest in heart, will be chastest in look, because they know their own corruption and strive against it, for whosoever hateth sin truly, will hate the garment defiled with sin: and will beware of those things which in themselves are lawful, because he is ready to abuse them. 19 If God hath made any as the eye to see, as the mouth to reprove, as the hand to redress The greater place we are in, the greater our sins. The Magistrates and Ministers sin most dangerously. sin either in families, in Church or in Commonwealth, they must specially look to themselves, they sin not. For of all others it is a great disgrace to see them, as the principal members of the body hurt. Again, the hurt of such a member is the endangering of all the other members. Now great reasons there are, why such men sin most dangerously. First, the higher we ascend, the greater strength we receive of God to resist sin; a thing than it were most deformed, that the more strength we have to keep off sin than others, the less we should do it. Again, the greater and better credit we have, the more we must think ourselves bound to thankfulness, then where thankfulness should abound most, unthankfulness being found most, it is the greater blemish. Thirdly, where we are 1 nearer to such dignity, we should have the chiefest gifts to keep our motes and beams, 2 both great and small sins; now if the eye, that should foresee and prevent such things 3 should receive motes and beams in itself, it is a thing most absurd, when they, I say, that should rid the house, the Church or Commonwealth of blemishes, be most full of 4 blemishes, it is a great deformity. Lastly, the least offence that such a one commits, every one is grieved with, and then rather than such a thing should be, it were better not to be a Governor, or that he were fair burned. For as without the eye no other member Simile. can do this office, neither the hand, nor the foot can do their function without sight; so without the direction of such governors, no part can do his duty. The safety of the eye is the safety of the other members, the good estate of the people is in the good estate of the Prince, every member hath his interest in the ey●, and therefore the fault of the eye sticks in every member. So that in the peril of the eye how many members soever are dependent of it, so many are in danger, and so many slips that men of authority fall into, so many occasions of offence are offered to their charges. 20 In a public reformation we must specially meet with the greatest sin, and begin Great sins must first out first to cast out beams, & then motes. This is the order of God himself: for although he first talked with Adam, and so proceeded to Eve, and then to the Serpent, (for Adam's sin is as the mote) yet when he comes to judgement and to sentence of casting ou●, he first begins with the Serpent, whose sin was a beam sin, and so proceeds against the other two, which in respect of that were but as mote sins. This was David's order, first Psal. 101. Degrees of sin. 1. 2. 3. 4. he will cast out Apostates, and Atheists: secondly, scorners of Religion and all perverse spirits: thirdly, the slanderer and taleteller: and lastly even him that looketh but proudly, which thing we little account of. This was the order of Christ: for bodily diseases, it is said, Matth 4 he healed all sicknesses, and then it is said he healed cripples: for spiritual he first cured them that were possessed, them the lunatic, than the leprous, etc. Lastly, this was the order of the Primitive Church, whether they dealt in excommunication, in suspension, Excommunication. 1. 2. 3. 4. or in admonition. For excommunication, first they began with scorners, then with blasphemers, thirdly with heretics, fourthly with perjured persons, and fitly, with the obstinate enemies of Discipline. For suspension, they dealt first against common scorners: secondly, The order of the ancient discipline. Suspensis. 1. 2. 3. 4. against neglecters of the liturgy: thirdly, against quarrels: fourthly, against incontinent persons, & five against slanderers. For admonition, first they met with the idle persons: secondly with common prattlers: thirdly, with unrederent behaviours of themselves against superiors: fourthly, against them that exceed above their ability in their apparel: five, with them that neglected the state economical by needless running into Admonition. 1. 2. 3. 4. 5. debt, and so into debt, and so into wilful poverty. Thus we see the order of God himself, of David, of Christ the Son of God, of the Church in it excellent beauty. 21 The estate of sinners may well be compared to them that be sick: for as when one Simile. keepeth his bed, and goeth to Physic, it argueth some notable malady, and disorder, whereby he is hindered from some necessary function: so our soul by the distemper of sin, is not only hindered from her duty, but is clean put out of all good course and temper. David complaineth of this, My sin hath taken such hold upon me, that I am not able to look Psalm. 40. 12. up, they be gone over my head, they have worn away my beauty, there is no rest in my bones by reason of my sin. Very aptly are they compared to sick men that are sinners, to the end they might more warily look to themselves, search the bottom of their thoughts, feel their grief where it lieth, find out the cause thereof, seek betimes for remedy, lest not taking it in time, it rankle and fester inwardly, it eat and infect more and more, it come to a running sore, as David complaineth, and so prove very near incurable. The pharisees are well called sick men, to move those Peacock-tailed justiciaries, to pity the miserable plight and pickle they were in, and not so slightly to overlook themselves as they were wont to do. Who is so unnatural, that is not moved with pity towards the sick? who is so without all bowels, that is not touched with compassion of a sick man? If his heartstrings be not so hard as a horn, if he have not a flint stone in place of his hart, if his reins be not steel, and his hart and bowels hewed and framed out of an hard Oak, he must needs have some remorse, his bowels must needs yearn, and his heart within him cannot choose but mourn over the groans of a man that draweth his last breath. And as the Lord spoke, it is a memorandum for them to strike their frozen hearts: so for ourselves we have to take this Item also, for in them he toucheth us, our share is in it, he shadows therein the whole estate of mankind subject to every disease, always drooping and complaining, always laid up on one side or other, teaching us to give over, and to divorce ourselves from all security. The Scripture in this point is plentiful, Who can say his heart Note. is clean? There is none that doth good, no not one, all are sick either of the covetous dropsy, or ambitious All sick. fever of the itch of concupiscence. He that hath not the fit on him, may start up and look to his neighbour. All our health is a perilous disease, our righteousness is as a rag stained with the flowers of a woman. If none be void, if many sins lie hid in us (for who can tell how oft he offendeth, who can say, he is not crazed?) if our cleanness be filthy, if our light be darkness, if our health be sickness, how filthy is our filthiness? how dark is our darkness? howsoever is our sickness? And how truly is our body called abody of death? If then we had any hope of our recovery, it would make us look for our Physician Christ. CHAP. LXIII. Of Physic and Diet, Sickness and Health. IN that Christ doth vouchsafe to be called our Physician, and to be so, it doth greatly commend unto us his kindness unspeakable, and mercy unmeasurable, that he would come down from heaven from his throne of glory, to become a Physician Properties of an expert Physician. to heal our desperate diseases. More that he is no common leech, but such a one as we may safely put our lives into his hand, it will appear easily if we consider the properties of an expert Physician, in whom these three are chiefly to be considered and required. First a sense of the infirmity, whereby in looking well over us, we may know the disease the more 1 thoroughly. Such a one was Christ, Esay 53. He had good cause to know our infirmities, he needed not that any should counsel him, he knew what was in man. Secondly, a very ready 2 and willing mind to heal them, and take pains with them that are diseased. This also was in our Saviour, Esay 64. The Spirit of the Lord is upon me, in that he hath anointed me, that I was willing to heal the broken hearted, & preach forth the acceptable year of the Lord. Thirdly, a faculty and facility in healing. This also was in full measure in him. He went about, saith Matthew, doing good, healing every disease and malady among the people, which may far more fitly by way of a Metaphor, be translated unto the soul, where after a more singular way he worketh great masteries, and doth great cures. This is the comfort of all comforts to the groaning soul, to have a pitiful, a willing, and a skilful Physician to look upon them, and take them in hand. 2 When sickness or any affliction is upon us, we must take heed that we indent not with the Lord, but learn presently to live righteously, and to profit by whatsoever is laid upon us, though we see not present release. For if the cross only humble us, and we be not humbled in heart, what shall we be when the cross is gone? Therefore let us see the Lord, and be humbled, because it is his doing, and with our whole heart subscribe thereunto, and let the Lord remove it in his time, so that we presently profit by it. 3 A certain man who had been three years pained with a grievous disease, and finding To be truly humbled in sickness to bear the Lords cross. no remedy by Physic, wished many times to die, and yet when he had better considered, he humbled himself and said with his heart, If this lie on me all my life, yet will I serve the Lord, which done he found present ease, and was not troubled therewith afterward. Also when men are fallen into the hands of the Magistrate, or of the discipline of the Church, they will show great repentance for the time. But when the time of their examination and course of justice is past, then also is their piety past, they are never the better; which showeth that they were not truly humbled, neither received any profit by their present correction. But let us learn to profit by both, namely, by the immediate, or mediate hand of God upon us, and know that if the Lord forgive our sins they shall be forgotten of men, and if we shame ourselves, and be truly humbled under his hand for them, than the Lord will take away our shame, and whatsoever affliction in his due time. 4 If we promise amendment in the time of our trouble, and yet follow it not in the Hardness of heart. time of prosperity: it is for hardness of heart. For Pharaoh his example is for to fear, we must not put it off for time to come, but presently learn to amend our lives, otherwise the Lord may deal with us as he did with him. 5 When sickness or any other trouble doth afflict us, if we would know▪ whether it proceed from the favour & love of God towards us, let us learn to see it in the example of the thief on the cross, who fled unto God, profited by the cross, and would that others also The thief on the cross. should so do: for if we can in trouble fly to God, not to witches, and profit by our cross, which in it nature is able to make us worse, whereunto also Satan will set to his hand; if we desire to amend our life, and that others also should amend by our example: by these fruits we may see that our sickness is sanctified in Christ, and all other our troubles are also sanctified in him. For God would not have received us so graciously in the sacrifice of his son Christ, if he meant to destroy us, he hath given us so many pledges of his love: So we may reason with our souls, as Manoal●s wife did with her husband, ludg. 12. 23. 5 Seeing God created all things, nothing hath virtue in it, but as God giveth it; and when it pleaseth him he taketh it away. Our father Adam lived with herbs, and yet should have lived for ever; but we have many other things for our nourishment, and yet live not. Again, our fathers before the flood lived longer than we do, yet had not so many ●●shes as we have. The children of Israel lived forty years with Manna, and Moses and Elia▪ lived forty days without meat: all these teach us, that man liveth not by bread only, and that the want of the creatures doth not necessarily cast us into diseases, but that it is our si●●●e which casteth us into them. Meat doth not nourish us, Physic doth not heal us, and the creatures do not strengthen us, but the Lord doth all in all, as it pleaseth him, to try his children, or to punish the wicked. 6 In corporal blessings, if we have not the spirit to teach us, that by the word, and by prayer they are sanctified unto our use, if we cannot receive even every morsel of meat at God's hands, as tokens and pledges of his favour, surely we shall either at the last be brought to loath them, or to set our hearts too much upon them: so that the Lord shall be constrained to take them from us, to make them ●ot, melt, and stink, so that we shall not find them, nor have any good, holy and profitable use of them. chose, if the spirit do teach us, and assure our hearts, that all the creatures of God are sanctified unto us by the word, and by prayer: then shall we give God due glory in them, find profit by them, and have them so long continued unto us, as shall be expedient for us. Some do look on the word of God only to get knowledge, or to be as others are, at the last it will How to entertains the Ministers of Christ. be loathed of them. So the Minister of God if we like him only for favour o● some gifts that he hath, and not for that he is the minister of our salvation, we tha● quickly either make him an Idol, or else utterly despise him. Therefore if we will always have them in due estimation, let us acknowledge them to be such as labour for our salvation. 7 As oftentimes it falleth, that some men receive natural sicknesses from their natural parents; so do some likewise receive from their natural parents natural sins. 8 When some had admonished him for making mention of old sins when he was at the death of any: he said first, I esteem not men as they are in the time of their sickness, but ordinarily I measure them, as they were in their lives. Again, they are not guilty of olds sins in death, which repented truly of their old sins in health, and life. Besides, if they be not guilty, my prayer or speech hurteth them not, but profiteth others: if they be guilty, the trouble of them shall turn to their good, in that they shall find the judgement of this world, and escape the final judgement that is to come. 9 He thought that there should not be one Minister for the sick and the whole in the Plague. time of the plague, but that one should minister to the whole, whilst their own Pastor tended the sick. 10 So greatly he rejoiced in troubles, that he would not wish to be utterly freed from often infirmities, because the Lord had very much by them provoked him often to examine himself. 11 A certain godly and especial friend of his making known his purpose in taking If a cross be removed before we profit by it. God will send an other. physic to help him in a less infirmity, he said, Sir your physic may ease you of some pain, but I hope it shall not purge you of the favour of God: for although you be eased in this, yet for that God loveth you, he will meet with you in some other thing. 12 Asa was reproved, because he sought not the Lord when he was sick of the gout, which was a punishment of his unlawful covenant, 2. Chron. 19 though it came of his age and travail. The children of God must so think of the means, that they see God disposing nature, & destituting them of grace, if they fail in the right use of the means. Many now adays in sickness go to the Physicians with Asa, never considering their sins, the just cause thereof. It is good to seek to the Physicians, so that God be first sought to by repentance of that sin, which we think to be the cause of the same. But when the Physician cannot help them, and when they know no cause of their sickness, but are strangely stricken, and suddenly, than they are found, and say they are taken, as Moses Exod. 4. iuddenly Exdo. 4. 24. stricken saith, that the Lord hath met him: so the strangeness of the thing did sooner bring him to God. Therefore as the children of God are by this means sooner brought to God, as Moses and job; so the wicked in the like cases do fly further from God, and think it lawful to go to witches, when their Physicians cannot help. Let us then both in ordinary and extraordinary means of blessings and punishments always confess, that the hand of the Lord hath wrought it, and seek to be cured of him by whom we have been wounded. And let us so look to the means, as that we first reconcile ourselves to God for our sins, and pacify him, in that he may bless, and not curse the means of Physic. 13 The Lord sendeth plagues one greater than another, yet always threateneth before the plagues do come; so that if we would profit by the threatenings we should prevent the plague that it should not come. And this use ought we to make of the threatening, that so we may escape the judgements by profiting by the word, and by them. 14 Some will say, that they do not find in themselves those fruits of true repentance, Fruits of repentance. by their sickness and troubles, which are set down to be in the children of God. Such must take heed that they do not deny that which God hath wrought in them. job could never be brought to do so. But if thy afflictions continue, and thou findest not that profit that should be in thee, reason thus with thyself: I am the child of God, and am afflicted, and yet profit not as I ought: therefore God doth continue the same upon me, that I may reap due profit by it. Therefore I willingly yield to the cross, and take it up▪ but if thou feelest not this, yet if in thy heart thou dost love God's word, and his children, and all goodness, and hatest sin, and all wickedness, thou must needs be his child, and therefore So so●●e as we b●e humbled w● have the fruit of our afflictions. be comforted: for because thou art not humbled, therefore thou reapest not the fruit of affliction, and therefore they lie still upon thee, that at what time soever thou art humbled, the Lord may take away the cross, and give thee the fruit of thine afflictions. For when thou art humbled, he will cease to afflict. 16 A godly Physician in the time of persecution having three patients resorting unto him, to be cured of one great evil, said: this strange disease and sickness be tokeneth some strange sins and corruptions to be in you, and therefore if you will by me be freed from the sickness, reconcile yourselves to God that he may free you from your sins. They all at once excused themselves, wherein they bewraying their great ignorance: the Physician unripped their lives, and at the first inquired of them, if they did not frequent the Mass. They could not plainly deny it, but covertly excused it, saying, that therein they did but as others: which when the man of God perceived: have you so highly displeased God, and know not of any sin to be in you? go your ways, and first learn how grievous your sin is, before God: for the Lord having laid his rod upon you, I dare not take it off, unless ye show fruits of repentance. And thus he dismissed them, until they knowing and acknowledging their sin, with grief returned, and afterward were healed. CHAP. LXIIII Of Satan's practices, and of Schism and security. THe Devil setteth an high estimation of a man, for that (as we may read in the Gospel) he thinks himself whilst he is in a man, to be in a palace; but when he is out of a man, he thinks himself in a desert. Hereof it is, that being cast out, he keeps such roaring, foaming, and trembling, as is wonderful. Paradise, one would think, might have delighted him being so beautiful: yet he esteemed it but as a wilderness in respect of Adam. 2 The Devil hath a palace of pleasure and a court of liberty for those that he his: but if we will be the Lords, we must be hedged in and stinted, we must not go awry. The Devil will let you do, speak and think what you will, the more liberty ye use the better Deut. 6. 3. 4. Satan's service. he liketh your service: but God hath a st●●ct house, he will have the heart, the mind, the soul, the body, and the whole heart: this is hard service: well, it is easy to enter service with the devil, if one say, I will serve you freely, if another say, I will be a retainer to you, but I will wear God's livery, all shall be received, none refused. If you be well, the Devil is well: if you be quiet, he is quiet, but this is a miserable service. 3 The Devil is very painful in his assaults. He works with Christ, and doubles his David's adultorie. temptations on him, and pursueth him all his life long. When he gate David once to con sent to adultery, than he trebles his blows, he causeth him to make Vriah drunken, he useth deceit, he causeth him to murder Vriah, yea, he murdered many with him, he will not be contented with the borders, but he will assay to take the principal city. Take Peter for an example: first he comes long behind: secondly, he was haled in by the shoulders, them he began to palter, after he denied Christ, not long after he sweareth, and last of all he curseth. 4 It is a part of the Devil his sophistry, as in good things, to sever the means from the end, so in evil things, to separate the end from the means; David joineth both together, Psalm. 119. I am thine, oh Lord save me: The Devil persuades us, that God will save us, but How Satan shreds Scripture. makes us never look to that, I am thine. In evil he beareth us in hand we may use the means, and never come to the end, and so eclipse off half, as when he can suffer this, Eccles. 11. 9 Rejoice, O young man: he would leave out this, but thou shalt come to judgement. But these hath God joined together, and neither the subtlety of youth, nor any wit of man, nor all the devils in hell can separate them, the pleasures of the flesh▪ and the judgements of GOD. As to our first parents, Ea●e ye shall not die; To whom some Solomon might have said, if it seem pleasant to you, Eat it, but death shall come: So in these two that Ezekiel hath joined; the ease of the Pastor, and the blood required at his hands. He might have said, go too, build you Tabernacles, where you may take most profit, and give ear to nothing, yet God shall bring you to judgement, God with a chain of Adamant hath knit the pleasure of the world with judgement, he that hath one must have both. 5 It is often the policy of Satan, to make us travail in some good things to come, when more fitly we might be occupied in good things present. 6 We must be proud against Satan in CHRIST, and humble to all men in Christ. 7 Satan will tempt us, though he cannot overcome us. 8 As GOD and his Angels are about us, so is the Devil and his Angels: and as the good Angels have not been seen, but extraordinarily: so are the evil Angels, and he that depriveth himself of this meditation weakeneth his Faith. For it is to our comfort, that See the first part. though we be in danger, and no man by us, yet GOD and his Angels are with us to keep v●▪ And this meditation ought also to humble us, that though in evil doing no man can see and hurt us, yet the Devil, and evil spirits still hover over us. Again, we must know, that as the Angels have appeared to good men for special defence: so the soul spirits may appear to some men for special sins: which evil spirits are not the souls of an●e departed, as in the blind papacy it was imagined, but the evil spirits in the Air, as the Apostle speaketh, Ephes. 6. 12. which are there truly called the Princes of the darkness of this world, because they do as Lords, command, and sway in the blind souls of men, Ephes. 2. 1. 2. john. 1. 4. 5. 9 Experience teacheth, that many meddle with the matters of the Church, which are senseless and barren in the doctrine of Newe-birth. But alas, what if a man knew all things, and knew not himself to be a new man in CHRIST? all is nothing. We must stir up our own sluggishness, by the forwardness we see in others, so shall we rightly profit by God's graces in them. 10 If we play with our own affections, sin in the end from sport will spur us to confusion: for though we be given to flatter and presume of ourselves, that being twist or Security. thrice spared we dare sin again: yet we must know that the Lord will recompense his long carrying with wrath in the end. 11 As a man being outlawed, may take his pleasure for a while, but whatsoever and wheresoever he may be taken, he must yield to the punishment which by verdict he is appointed: so the wicked on whom sentence of damnation is already passed, may for a while shake off their pain with vain pleasure, but afterward they shall be arrested, and carried violently to the place of woeful execution. But for the godly unto whose conscience, Note. the assurance of their inheritance of heaven, by the evidence of the Gospel and ●eale of the Spirit is ratified, all the devils in hell shall not prevail against them, but in death they shall be warned to make their open appearance in the day of the resurrection, yet as honest and before the judge, and not as felonious offenders. 12 It is a fearful thing to be over quiet with ourselves when we have sinned: for the Grief. way to draw sin with cartropes, is, not to be grieved with sin; and the casting or shaking of temporal grief, is the way to eternal grief. When we have sometime quaked at sin, which we have seen in others, and afterward (although we like it not yet) if we dislike it not with as great indignation, as we were wont to do, but by little and little we Fear of sin. can well away with it: It is greatly to be feared, that by degrees we shall fall into the same sin or sins ourselves. 13 Many that are not mere evil men by security, have fallen into the hands of God's Security. judgement. 14 It is the righteous judgement of God, that there often is most deadly enmity, Enmity. where hath been worldly and carnal amity. If there be any hatred risen between our Reconciliatio selves and such men, who have been our friends, let us examine ourselves if we ●ought first to please God above all, and then to please them by good means. 15 Gods judgements are most sudden, and when men are in greatest delight. Even Sudden judge ments. in the Sunshine Sodom was destroyed, and in the banquet time Iob● children were slain: therefore we are to learn to be most wary and watchful, and than most to suspect ourselves when the world thinketh least of evil, and is most secure. CHAP. LXV. Of Parents, Education of children, Governors of youth, and Care of posterity. WHen children have infirmities, their parents are to see and consider whether they See the first part of Education. have not received such sins from them. If they have, they are rather to pray for their children, than too much to correct them, lest they persecute their own sins in the persons of their children. 2 When Moses was to go at the commandment of the Lord into Egypt, he first returned with his wife to his Father in law jothro, to have his leave of him, thereby showing his duty and obedience unto him, that so he might give no occasion of offence, and might avoid all appearance of evil: so must all the children of God, be careful in the like case, and not to excuse themselves by good meanings. 3 The Lord is careful that his works should be recorded, and that not for his own cause; for he knoweth them well, not for the age present, for that many remember it, but for posterity to whom he would have it to come, that in them, thereby he might be glorified. Therefore the Lord made choice of josua, to whom he would have Moses to rehearse Exod. 17. 14. the victories which he had given the Israelites over Amaleck & his people, that he might not be proud thereof nor glory in his own strength, but that he might give the glory wholly and only to the Lord that gave it. Secondly, that thereby he might be prepared to help the people, and to govern them after Moses departure. And this must teach us to pray, that the Lord would ever prepare such as may be profitable to posterity. And therefore in the 78 Psalm, God commandeth that the works of the Lord, should be taught to posterity, and so saith Paul to Timothy, deliver this to men, which may be fit to deliver Provide for posterity. it to others, etc. From whence we may learn, that when the Lord will have a blessing continued to any people, he will also prepare instruments to convey his blessings to posterity. But when the Lord will not continue his mercy, then will he deprive them of the means. Seeing then in our time men are careful only for themselves, and few care for them that shall come after, and that so few regard to Catechise their families: these things, I say, are signs, that the Lord will not continue those mercies to our posterity which we Family's must be Catechised. do now enjoy. 4 Youth especially is to take heed of pleasure: for though fire be good, yet in floxe or tinder it is not good; so though pleasure be good, yet pleasure in youth is not good. We Young age is a dangerous age. need not plough for weeds, they will grow fast enough in the fallow. But some will take their pleasure in their youth especially, and they purpose to become good, and to live gravely hereafter in their age. This is to make a covenant with the devil, as the devil said Late repentance dangerous. to Christ, I will come out: but the time is not yet come: so we will leave pleasure when the time comes, and in the mean time he keepeth us in a purpose. Young men make their sins of a double die, Crimzen sins, they become a disease of the bones, and custom is We must use pleasure but with restraints. turned into a necessity; whereupon divers say, I would feign but I cannot leave them, of these if one recover, forty rot away. 5 If Satan can make our youth an unprofitable age, in all the ages following little good is to be looked for. For if ye once nip the blossom, where is the hope of the Autumn? Where may we look for fruit? Well, if we will needs use our pleasure, then must we set down some measure. The devils rules never have exceptions, but God's Saints must learn restraint; we must never make our hearts the stewards of our affections, that our thoughts wander not in them, and least in desiring things too much, we exceed when we have them. There must be the least lusting of these outward things, because there is least use of them. If a man cannot want them, he will abuse them when he hath them. It is Sin by degrees grows to impudency. true that jerom saith: The beginning is honest, but the greatness is deformed. And that also sin is very reasonable in the beginning & very shamefaced. Thamar went first to play the whore with a vail before her face, but now with an open face: first honest recreation, and then a pleasure of vanity, recreation before labour, to play before we study, we use pleasure, but to no good end. 6 There is a general rule, wantonness is the beginning of sin. We see in Esau, to Wantonness ends in wickedness. what great profaneness his wanton pleasure in hunting grew. So in the Scriptures there can be found none other beginning of Salomon's fall, but this, that 1. Kin. 3. when he had spent seven years in building the house of God, he spent thirteen after in building an house for himself. This was scarce a good proportion, to bestow thirteen years on his own house, and seven years on God his house, and the Apes and Peacocks that he brought into the land, set the people in such vanity, that they vanished away in their wanton thoughts. Idleness and trifling be the callings of Gentlemen now adays, as also needless expenses. 1. Tim. 5. 7 If ever we would have the Church of God to continue among us: we must bring it into our households, and nourish it in our families. 8 A certain woman saying without pity at the birth of a poor child, here is the mouth, but where is the meat: had this saying replied on her at what time she brought forth a child which died, here is meat, but where is the mouth? 9 We are not to justify ourselves before God only by faith, but we must also Against verbal professors, which turn Gods graces to wantonness. jud. justify ourselves by good works before men: so that we must not only labour for ourselves, but endeavour to stir up others also, and look one on another, as the Cherubins did, and tell things one to another, as john told his brother. We must be careful for one another, and that not only for the time present, but for the time to come. This we are bound to do, and our common dealings ought to bind us thereunto. We provide for our children, should we not provide for the Church which is spiritually tied unto us? Surely, if we consider the plenty and peace, which we enjoy, we shall see that it is not for our deserts▪ for we abound in sin, and none iniquity is wanting in us, but it is the blood of the Martyrs, who have purchased this so dearly. For these days did they sow with tears, and we have reaped them with joy. Now, if we will not have our posterity to reap the tears of our lives, then let us be careful to sow the good seed of godliness, else they shall feel the smart. The meaning is this, that they which have househouldes and have been called themselves, should labour to leave behind them a go 〈…〉 eed for the continuance of the Church, as we see in Zache, unto whose whole house ●●● Lord jesus brought salvation. It is a fearful thing to hasten to be worldly, and to linger to an evil thing is an holy linger, and to make haste to godliness is a godly hastiness. Elisha must not salute any, whom he meeteth; the Apostles must not tarry to talk with any Haste to do good. in their journey, and why? The Lord requireth great haste in his business. It is profitable to make haste to heaven, but it is no wisdom to make haste to hell, yet to do well we find a Lion in the streets, but to do evil, there is no ho with us. Well, the kingdom of God suffereth violence, we must make haste to it, and beware we linger not as the foolish Virgins, to store ourselves with Oil and to furnish ourselves with the graces of God. 10 job saith, wisdom is not found in that land which liveth in pleasures. If you find a land of good fellows, you may seek somewhere else, for wisdom is not there. If God hath appointed, Gen. 3. that none should eat a crumb of bread without the sweat of his brows, how much more the bread of everlasting life? If they be not able to direct themselves, the next way is to seek counsel of others. But, as Horace saith, This age will bear no admonition. Rehoboam thought his own counsel best, more resolute at twenty years, than at fifty, yet reason is but as a gristle in us. Set them in a good way, and yet be unconstant in it, desirous to try conclusions easily drawn from evil, and yet they will easily slip the collar, and turn to evil again. 11 There is no sacrifice so acceptable to the Lord, as for youth to strive with this double, Youth must renounce pleasures. triple and seven fold cord, to abandon all pleasures, before we have tasted of the honey with jonathan. It is acceptable I say before a taste, not after a loathing: God loatheth such service, when the stream of affection is weak. Look how many baits and snares Satan hath for sin, so many remedies hath God to crown us. But young men will have their reasons, I will do it, but for a while: A foolish reason, seeing the whole age of man is but short. God will not allow a minute, therefore not our youth. Again, in our time we must not look for longum, but opportunum, this is the time of salvation. It is in man as in other things, in breaking of Horses, luring of Hawks. Vegetius in his fourth book De remilitari had rather have a Soldier that never learned to fight, than one il brought up in warfare. Timaeus requireth a double tuition for a Scholar, that had been ill brought up. The diseases of the spring are more curable than those of Autumn: So the sins of a young man are curable, if they take not many surfeits one upon another. In youth it is easiest to resist the pleasures, which we never tasted of. If a young man than say, I will tarry until I be old, before I resist sin, it is as much as if he should say, I am strong now, I will stay till I be weak. This is the indignity of our reason, Esay 2. There be sins called purple, cri●zen, sins of a deep die. If it be right purple, it was died both in the wool, and in the thread. So if Satan do die us before we are made cloth, in our youth, whiles we be wool if we be so died, it is like to stick by us. But if we will needs be died purple, we must be so died as purple is taken in the Apocalyps: purple righteous in the blood of the Lamb. When a man hath long had a trusty servant, he is loath to forego him, he will rather give him double wages, so is it with the devil, and thus for their continuance. Augustine said of a young man that had lived riotously in his youth, and afterward suddenly converted: I grant true repentance is never too late, but late repentance is seldom true. Therefore to make sure work, let us carry the yoke in our youth. Often God doth punish the want of his fear in our youth, with the want of wisdom in our age, he punisheth the flesh with the world. Oh saith job, all these things that I suffer, are for the sins of my youth, his conscience accused him of nothing else. CHAP. LXVI. Of God's worship, and of Religion true and false. Although the word of God is always in season to be ministered: yet men's hearts (because of their corruption) are not always in season to receive it. 2 The Devil doth oftentimes bring men to superstition in a good Satan's policy. thing, that afterward he might procure them to leave it off utterly. 3 Superstition doth break off love in all estates. Superstition. To be present at the Mass how dangerous. 4 ●is a great and secret offence through the corruption of nature, to persuade ourselves that we may go to see idolatry, though in heart we consent not unto it. But doubtless as by the judgement of God we often fall into that sin, which before we did not know, so the offence is great. First, in respect of our corruption which naturally is given to superstition, Secondly, in respect of our brethren, if they be strong, to grieve them; if they be weak to offend them. Thirdly, in respect of God's glory, the zeal whereof should make us with heroical spirits, to cry out against such sin. 5 In the first Commandment the substance of God's worship is set down, in the second God requireth the use of the body in worshipping him as well as the soul. the means, in the third the end; and in the fourth, is the time prescribed, wherein these things especially are to be practised. 6 God requireth the body to worship him as well as the soul, and therefore let him that hath an ear to hear, heir: he that hath a tongue to speak, let him speak; he that hath hands to lift up, let him lift them up: and he that hath knees to bow, let him bow them. There are strange speeches to this end in the scripture that not only they that have tongues should praise the Lord, but every thing that hath breath; yea, he requireth to be praised of every bone in the body. The right & title whereby God challengeth this service of our members, is because we are his, and when we were not his, he redeemed us with a price. First, the clay whereof we are made was his, by creation of right he may claim us: he findeth How justly God may challenge of us to serve him in body and soul. us here at his own charge, cost, and expenses, and so by the testimony of the book of his providence we are his. The LORD by bleeding from his heart by the spear, from his hands & feet by the nails, from his head by the Thorns purchased us to his service, and therefore his title to the body is good: wherefore against the Anabaptists & Familists we say, that as God is the God of the spirit, so he is the God of all flesh; and though he will be worshipped in spirit, yet not in spirit only, but in truth also, which truth (being his word) requireth the service of the body. So many then as refusing the congregation, making the corners of their chambers only witnesses of their religion, detract from the Lord his worship. But they excuse themselves with fearing the suspicion of hypocrites, an easy slander, a thing that none can purge himself of, a case therefore to be referred to the Lord himself. But these men of all other do evil in speaking against hypocrisy: for if they be no more inward than they are outward, if their Chamber-holines, be no more than their Chappellgodlines, then are they of all men most miserable. Read Psal. 122. and 84. and 68 and we shall see the Prophet David highly to magnify that which they smally account of. 7 Many carnal men think they can trust in God and in riches too: they will carry We must not be of a dark and close Religion, or of a double profession. two bowstrings into the field, that if one fail another may serve. But we must serve God either ever or never, either in all or in none, either every where, or no where. These men will not say with Christ, one thing is necessary, but they will serve God and the world. Thus some pray to God, and perform their vows to the devil, some are only retainers to Christ and bear his livery, but are indeed the servants of sin and their own corruption, some bear the mark of God in their foreheads and in profession; but they bear the mark of the beast in their hands and conversation: we dare and must credit the Lord with our souls, why should we not credit him with our bodies also? God knoweth that we are but frail, and he having made us, will surely preserve us. 8 The place where God is worshipped, is called in the Scriptures, The presence and face of the Lord. It is oftentimes said in the Psalms, that we must come before the face of the Lord, and they that eat of the sacrifices are said to eat with the Lord. Therefore when we come to hear the Word, to or pray, to receive the Sacraments, we come even before the Lord, where he showeth his presence more clearly, although wheresoever we be we are in his presence: for as the power of the Prince is over all the land, yet his chief presence ●●●● God's presence. the Court; so is the presence of the Lord chiefly in the house of prayer, though he be every where: which if men would rightly consider of, then would they also take heed with what feet they enter into the house of the Lord, and would not ●e so bold as to come thither Simile. without preparation, nor to pass away without any meditation of that which they have Eccles. 4. 17. done or heard. The want of this persuasion causeth all carelessness, both before and after, and when we are present. If this kind of dealing will not be liked nor allowed of any worldly Prince; that men should be admitted to the Chamber-of-presence, and yet care not what they speak, nor how they believe themselves: surely the Lord will not always bear with such as abuse the house of prayer, and ●●reuerently behave themselves in his holy presence: though for a time he suffer them, yet certainly in the end he will be sure to punish it most grievously. Therefore we had need to be watchful over ourselves both souls and bodies, lest by abusing ourselves before the face of the Lord, we provoke him Mal. 1. unto anger, and cause his displeasure to fall upon us. 9 In the beginning of our gracious Sovereign her reign, it was usually said, that the dearths that then were, was for the New learning. Afterwards the Lord sent peace and wealth, as we do now see: whereby he giveth us to understand, that it is he that brought them from popery, so that now hereafter none can complain. Wherefore they do sin Popish objections against the Gospel. very grievously that shall say the Gospel hath brought dearth, diseases, and war▪ For we can all testify, that the Gospel hath brought peace, plenty, and health, which if we will not believe, than the Lord will root us out, though for his Name and glories sake, and for his Son Christ's sake, he will raise up a seed after us, that shall confess this to his glory, as we see in the example of the Israelites, which had a josuah and a Caleb. But as he punished the Egyptians because they were ignorant, and the Israelites because they abused knowledge; as he punished the Israelites because they would not worship him, and punished the Egyptians because they would not suffer them to worship him: so he hath punished the Papists because they were false worshippers, and the Protestants for that they abuse Note this proportion. the true worship: and as he punished the Papists, because they would not suffer the Lord to be worshipped; so will he punish the Protestants, if they will not worship him in spirit and truth, for there is like proportion. 10 Some will say, what can we gain by hearing the Word, can we live by prayer? Our Mal. 3. 14. 15. 16. household must be provided for: if we could come by our living so easily as some do, or if we were as well to live as such a man is, we would serve God then as well as any of them, they may serve God freely, and without any cares to hinder them, we must take pains for our living, necessity calleth upon us to follow our labour. But dost thou not know●ô man, that the Lord leaving thee in this need, doth now prove thee, whether thou serve him for thine own ease, or for his glory sake? If thou do not now discern of thy temptation, and apply thyself to the serving of God, in hearing, praying, reading, & thinking of his Word, but dost in a greedy care seek after earthly things, be sure that if thou be his son▪ he will at one time or other correct thee, & by one way or other wain thy mind from these outward things: but if thou belong not to his covenant of Grace, he may perhaps give thee thy desire, and leave thee also without correction, which is a sign of a Bastard, but at the last he will cut thee off from the things that thy chief delight is in, and finally, thou shalt perish everlastingly in hell. 11 When men will not hearken unto the Truth, then will he give them up to believe How God punisheth such as receive not his truth in love. lies, and when they will not regard his faithful ministers, that labour with them to bring them to holiness, then will he leave them to such deceitful workers as shall please them in profaneness. And as it fared with Pharaoh and his people▪ that would not believe Moset, but harkened to the sorcerers of Egypt, so shall it fare with all those that will not believe Gods faithful servants, the true Preachers and ministers of the Gospel, but will be 1. Thess. 2. 11. led & headlongly carried away with popish seminaries, and such wicked guides as sow false doctrine, and lead them into all errors and heresies. The Sorcerers could not take away the plagues of the Frogs, etc. but indeed they caused more to come, whereby the King and his people were the more troubled: so is it in all false religion, they will bring men ●●to many troubles, but they cannot help them out of one, they will help to perfect sin in men, but they cannot rid men out of one sin. It is proper to the word of God only, and to the true doctrine delivered out of the same, that ministereth comfort to God's people in their troubles, and stayeth them in their distresses, as David saith, Except thy law had been my delight, I had perished in my troubles, Psalm 119. 92. Wherefore if in death, and in troubles we will be quickened and comforted, let us delight in the statutes of the Lord, and wholly depend upon the doctrine of his word. 12 Moses was not so well when he was in Madian, as if he had been in Canaan, yet better jethro no Idolater. than when he was in Egypt: for though jethro had not the worship of God pure in every respect yet was not he an Idolater. For then Moses would not have dwelled with him, nor yet have sacrificed with him, if he had offered to a strange God. Whence we learn two things; the first, that if we have the chief and principal points of religion with us although there may be some wants and defects, yet that we make much of God's great blessing therein, and labour carefully & diligently to use them, showing ourselves thankful to God for them: so will the Lord in his due time bestow more blessings upon us, & minister that which is wanting unto us▪ Secondly, that the Lord will always have some to keep his truth, to the glory of his own name, and the condemnation of the wicked. jethroes' religion Trial of Religion. may be tried by these notes. 1. That he rejoiced more for the deliverance of God's people, than for the promotion of his son. 2. Because he was careful to confirm his faith, by the experience of them which had received greater graces. 3. Because his joy did break out into an open profession of sacrifice. 4. His divine speech and good counsel which he gave to Moses, doth testify that he was a pure worshipper of God: at the least he held the chiefest, and was not a novice in religion. By jethro his example we may learn to try our religion, if it be pure, than it worketh in us a care to use all the means. 2. We take joy in them. 3. We express the fruits of it in our life. 4. We rejoice more at the prosperity of God's people, than at our own preferments or commodity. CHAP. LXVII. Of Regeneration, and Sanctification. IT is a greater miracle that a man should become a new creature, than a man should be cured of never so strange a disease. Hereunto agree the Prophets, as Esay 11. where it is showed, that men as savage as wild beasts shall change their nature, and become tame, so that the Prophet Regeneration how wonderful. counteth this a miracle: yea, if we ourselves saw the wild beasts tamed, we would count it a miracle. The Fathers think that the regenerating of a man is more miraculous, than to turn water into wine: for the wine is of the grape, the grape is of the tree, the tree is nourished by the water, so that wine after a sort doth come of water: so that the one is more common: the other is to bring out one contrary out of another, & a thing of that which have no cause going before, and he that marveleth not at the conversion of men, he hath not tasted of the gift of regeneration, and new birth. 2 Men must first be made, by feeling of their sins, to seek after Christ; then by an holy faith to find Christ; and then by newness of life to dwell with Christ. 3 We have nothing to do with God the Father, the Son, or the holy Ghost, unless we be regenerated. 4 As we have taken a vain delight in the vain course of this life; so we must sigh We must delight spiritually in spiritual things. and pray, to be delighted spiritually in▪ spiritual things. If the blood of Christ hath washed us from the guiltiness of our sins, than the holy Ghost hath purged us from the filthiness of our sins. 5 The reason why the graces of God are sweetest in our new birth, is, because we do after the same, fall somewhat to the flesh again, otherwise it would not be so. And regeneration (joh 3.) is the work of the spirit only, although in respect of us it seemeth contrary between us and the world: for the world thinks the pleasures present always sweetest: so Of feeling. do not the children of God, even of their spiritual delights, nay they are contrary in another thing to themselves, for they think their present corruptions and temptations ever greatest, as in sick men, the last sickness is the sorest, but they think the present feelings of the spirit ever lest, though it may be, they be as great as ever they were before: but who knoweth the cause of these things, seeing it proceedeth wholly from the spirit of God, who as the wind bloweth here and there, and in what measure it pleaseth him. 6 Seeing we are the temples wherein the Lord will vouchsafe to dwell, it is good reason we should cleanse ourselves. In respect whereof, first the Prophet Esay. 52. 11. and then the Apostle, 1. Cor. 6. 17. building the exhortation of cleansing, presuppose this, that where God will dwell there is a place cleansed, and indeed a temple. 7 There is no man of judgement, that though in other places he thinks many things lawful, or at the least indifferent in their own nature to be done, yet he will not do them in the temple. So consequently, if we be God's temple (as every Christian ought to be We are God's Temple. wheresoever he goes) we must be cleansed. Again, for that the Lord hath made us priests, and we must carry the vessels of the Lord, therefore we must be clean, revel. 1. for priests were to cleanse others, and therefore good reason it was they should be clean▪ and we, if we will be cleansers of others, necessarily we must be clean ourselves. Yet there is a third argument, jere. 31. 1. which is most effectual, and that is, because our heavenly father is holy. And if this move us not, we are rather as servants holy, for fear of the whip, or we are mercenaries, we will cleanse ourselves for hope of reward. God our father is clean, therefore we his children must be also clean. God is of pure eyes, and no defiled thing must enter into the new jerusalem: wherefore we must cleanse ourselves, because we be the Lords Temple, because we be priests, because our father is clean and holy. A thing is filthy in the How we must purge ourselves, & how many ways we may be defiled. Law, either by touching another thing that is unclean, or which hath unclean issue in itself, so that there are these kinds of pollutions: the first, if we touch an unclean thing: a thing unclean of itself, as a leper: and thus, if we touch sin, or the devil, or any limb of the devil, which be things unclean, we shall be also unclean. The cause is, pitch will defile a man. There is a second kind, which is this: we know that water, for as much as it is a base substance than the wine, though in itself it be no mere unclean thing, corrupteth 1 the wine being mixed with it: In like sort, the creatures the things of this world, though 2 they be not wholly unclean of themselves, yet because they be things of base condition than our souls are, if our hearts be set on them, they pollute us. There is a third kind, and 3 that is not by touching any unclean thing, but by committing impure by it own nature: Note. Tit. 1. 15. and this is the touch of our own reason, of our own wit, of our own imaginations proceeding of ourselves, which will defile us: though we touch neither the devil, nor the world. And indeed this is such a kind of defiling, as comes by a man's own sweat, or by our own blood, being polluted in itself, as the babe which God passed by, Ezech. 16. 4. 5. From these kinds of filthiness we must be cleansed. And yet there is another manner of cleansing, and that is put down for us, Leuit. 13. 48. where it is spoken of a warfe or woof which had been defiled with the plague of leprosy, that shall be washed. And yet although the Priest see it be clean, it shall not be clean, until it be washed the second time, verse▪ 55. We must proceed from cleansing with soap to cleanse with Fuller's earth, and with Nitr●. Now, how this cleansing must be, the Lord jesus showeth, joh. 15 3. 4. Now are ye clean through the word which I have spoken unto you: but the spirit worketh by the word. In Baptism we are cleansed, it is not the water that cleanseth us, but the spirit which is as a fire: how be it this fire hath oil to minister matter to it, which is the word. This word is that, which quickeneth and inflameth us: and this is not only holy in itself, but it maketh us holy also, We must be thoroughly washed and sanctified. if we believe it. 8 If we were to be cleansed but from some kind of filthiness, it were an easy matter, we would easily conclude it. For there is no man, but cleanseth off some filthiness, no man hath all the spots that are mentioned, but to be scoured from all: this makes the purification full. It is said, Herod heard john, and he heard him gladly, and he did many good things. So he was cleansed in many things, but not in all, when it came to the sweet sin, Thou shalt not have thy Brother's wife: which should have made up all, than he broke off. When Felix, Acts 24. had heard Paul's matter, he gave him liberty, but with all he hoped he should have gotten some money, so that his heart was not wholly cleansed. Ananias and Saphira, Acts 5. gave a great part of all their possessions to the Apostles: but all came not, they kept back a piece. Naaman (2. King. 5.) would worship and sacrifice to none, but to the true God: but yet he would have the house of his master Rimmon excepted, to offer to the God Moloch. So may we say of our times. The Bethulians would have a term to serve God in: they were termers, but it was but for a time. This (all) then is that which Our sanctification must not be of one part. makes all perfect. And then it is wittily said of a Father, of this word Catholic: As it signifies an University of all, as that God hath a Catholic Church, that is, in all Ages, and in all places, and of all estates of men, a Church; so me thinketh, that they are good Catholics that are sanctified throughout, that will wholly cleanse themselves. So then we must thoroughly be cleansed; that is, both in the flesh, and in the spirit: As 2. Cor. 7. 1. both in heart and in hand, james, 4 In the Hebrew tongue it is worth the observation, how two The godly are 1. Strait. words commonly to this effect run together: the one is, that we must be strait, as were all the Saints, job, Paul, and Daniel, who were always strait: So must they be that deal with God; they must have no crookedness in them: the word (as I think) is alluding to the outward timber in a building. The other word signifies Sound. It must not be 2. Sound. Simile. hollow, though it be strait. So that these two must go together, strait, and sound: we must neither be crooked, nor hollow. So referring these to the Saints of God, whom we named, if you look to their outward parts, they were strait, if you look into their internals, they were sound. This then serveth well for two sorts of men, which are both hypocrites. There be some men that will be are the world in hand, that the best side is inward, Two sorts of men hypocrites. and the worst outward, as the Nicodemites, who, howsoever they do outwardly, inwardly they worship God devoutly. Others there are clean skinned, men as clean as Alabaster outwardly, but inwardly they be dissemblers, and they are contrary to the other, 1 and bear the world in hand, that the best side is outward. These have the cleanness 2 of the flesh, though not of the spirit: as the other think, they have the cleanness of the spirit, though not of the flesh, and these be mere dangerous dissemblers. If a man bow to Baal, one may see a spot of his knee, and yet he will have a clean spirit, he is an hypocrite. Well, we must not be half Christians, we must be good Catholics, clean throughout, clean both in the flesh, and in the spirit▪ 9 The flesh is sure a very corrupt thing, and we should soon see it but for the soul, which is as Salt to keep it from putrefying for a while, which if it be gone, the flesh corrupts straight, which we should see, if we would but take the view of a dead man out of the grave▪ It is but a rotten thing, and therefore all that is bestowed on it, is laid upon that, which in the end will make all as rottenness itself. They therefore do evil, that lay out all their substance on their flesh, for it will rot: in regard whereof, the Apostle bids us not to take any great thought for it, or to provide much for the lusts thereof, Rom. 13. All that comes of the flesh, and all that ends in the flesh is filthy, and therefore we must not make our flesh a Queen, or as a Paradise on the earth. We must sanctify both body and soul to the Lord. Pagans' & Papists have better outward things then carnal Protestants. Spirit. 10 Our Saviour CHRIST saith, our righteousness must exceed the righteousness of the Scribes and Pharisees, therefore not to exceed the Pharisees, not to exceed Heretics, nay not to exceed the Heathen men, but to want even the out ward good things which they have, showeth that all our Religion is in vain. And yet to cleanse hand, foot, eye, tongue, and all without, is called but the cleansing of the outside of the platters. But we must not rest here. We must go yet further, and be pure in heart: for Blessed are the pure is heart: such shall receive the blessing. We had great need to cleanse our spirits: for as they retained the image of GOD before sin came, so now being corrupted, they are most corrupt. For every thing degenerating into a contrary Nature to that, which it was, is made most contrary. The honey a very sweet thing, yet when it is often purified, many have a most bitter matter of it. So GOD his nature is gentle, and he is long ere he be provoked to wrath: but when he is angry, who is able to abide his wrath? down go mountains and hills, and all before him: so the perfectest part of man being evil, is of all things most abominable to the Lord. This deceives all men, to think some good thing is left in them. But if the tongue which speaketh out of the abundance of the heart, have but the overplus and superfluity of the heart, be a world of wickedness, (as S. james saith) how much wickedness think ye is in the heart? Nay; the sin of the spirit is so evil, that the Lord hates the small smoking stems of it, even the very evaporations which ascend out of it. There be some motes in it, which in the dark cannot be seen, as in time of superstition, because of their palpable ignorance, they cannot be discerned: but when the Sun beams come, those little motes are espied. Until the Sunbeam had shined to Paul, he could not see these motes, but afterward he saw, that Thou shalt not lust, was a great thing, and then seeing his motes, he fell out of conceit with himself. Our fine spirits nowadays will admit Religion, but they will mingle it with that filthiness, that comes out of themselves, I mean their own witty conceits. Thus we see, that a man that will grow up to the clear hope of a better life, he must be cleansed from all filthiness of the spirit, even from his finest sins: for otherwise they will work him woe enough. 11 Touching sanctification, we must have our direction out of the old Testament, and What is required to be sanctified. we must consider, whether our thoughts, words, and works, be cleansed from their outward corruptions, and though we be not guilty to men, notwithstanding, I say, our thoughts are not sure. And all things are impure unto the Lord, unless they be sequestered and made impropriate to God; so that, if we have set our very thoughts apart to God, then there is a holiness begun, and then we are meet not only for meat, but for a sanctified use. To understand this the better, we must know that the jews (who refer us by proportion of sanctification to the signs which the Law hath set down) say, that sundry beasts serving for meat only, were not unclean, but if they come to an holy use, they were unclean. So we, though we be not unclean in these outward things, yet that is not enough, we must be clean also to serve the Temple, & holy, as the Temple that is holy. Now the difference of the beasts used in the Temple, and other common beasts, is in this, the beasts used to a common use were used in many things, but those of the Temple, were used but to one. So if we be to serve for an holy use, we must not be for when and for what we list, but taken up in thought, word, and deed, to screw the Lord: we are not to bestow our thoughts on all things, but to refer them to the Lord mediately, or immediately. 12 Certain it is, that to the cleansing of ourselves, as it was in the Law, that the go●● Our sanctification must be continual, and is not perfected until our resurrection. and silver being cleansed for the service of God, had such a defiling by the service of Idols, that no water could wash them clean enough, but being never so well purged, yet they must of necessity pass through the fire: so we say of our corrupt nature, though we cleanse it, and cleanse it very oft and very much, being so much corrupted both of itself and with the touch of outward things; yet it must needs go through fire, and pass by death, which must thoroughly purge it, without which it cannot wholly be purified. For before an universal cleansing, there must be a dissolution of nature. There may be other services Death is the complement of our mortification. to use in us, as there was of those beasts that were for meat: but when we must come to that one and immediate service of God, there cannot be any, until our nature he dissolved, and are passed through the furnace of death, and so we shall be freed from all filthiness. In the mean season the cracks and breaches of our nature, and the corruption crept Death. into the bones, sinews, and veins hidden in the secret parts, between the marrow and the joints, (whither, the Apostle saith, the word of God doth pierce, Heb. 4. 12▪) I mean the sins of natural corruption shall not be laid to our charge, and for other pollutions in our souls we are to strive against them, and to grow up in the fear of God, which To fulfil the days of our sanctification The sanctification of a Nazarite. (2 Cor. 7. 1.) is to fulfil, as the Virgin Mary fulfilled the days of her purification, the days of our sanctification. The word is taken from the text of the book of Numbers, where the days of consecrating a Nazarite must be fulfilled. He should be many days in cleansing himself, which if they were not fulfilled, his sanctification should not be perfect. So that if the Nazarite coutinued thus until the end, than he should be free: but if even the very night before his time was ended he touched any unclean thing, than all that he did before was void, and he was to begin all his days again, for he was impure. For so long as any part of the sanctification is to be done, all is unperfect. This is more clearly set down Numb. 19 11. 12. where mention is made of purifying the third day, and the seventh day, and if the man touching the dead did not fulfil every day, then though he came near the end, and fulfilled not the end, he should be impure still: if he purified not himself the third day, he should not be clean the seventh day. So we must not deliver an holiness to God for a time, or in some causes, or for some persons: but we must thoroughly fulfil the days of our holiness, not presenting (I say) a maimed holiness: as in the Law it was not permitted for a man to offer a lame or maimed beast, though it wanted but a tail, which was a small thing, yet for that defect the Lord refused it. There are a great many of professors, which would needs be men sanctified, but they are loath to be cleansed, and to fulfil the days of their holiness. They will go a while, a day, or two days, they will not come to the third, and then they are unclean the seventh day, and so all their labour is in vain. Others, when they cannot away with this strictness to continue, say on this manner: Seeing we are still unperfect, let us be unperfectly unperfect, let us be unclean still, let us prepare rivers of sin: for Christ shed streams of blood, the more we sin, the greater glory will come to Christ. And thus they stand at a stay, their holiness is a standing holiness, it fills not, it stands at a stay, they are no perfect Nazarites, they still lie in their pollutions: their motions are from the house to the Church, and from the Church home again, and at the A true description of our ignorant and idle Protestants. years end they are as holy as in the beginning of the year: they go & go to the Church, and make many voyages, as an horse in the Mill makes many circuits, who labours still from morning until night, and then he is but where he was at the first: so they are in a motion from morning until night, and at night they are even where they were when they begun in the morning. There is another sort not standing still, but they make many beginnings: Simile. and when they come to the third day they begin again, and again, and again, still they go back, and then they must begin again, and so they come to holiness by fits. These many beginnings are not good. There is but one motion commanded, but it must be continued, we must fulfil our many days, when we have once begun, we must not defile ourselves to become new Nazarites. Neither must we stand at a stay, but go forward; but if happily we do fall, we must take a view of ourselves, that if we fall not the second time▪ we will fulfil our days indeed. The equity hereof stands in this, the Lord respects the fruit, and not the blossom. He calls himself Alpha, the beginning, for he▪ is so; but in respect of the end he is also Omega. So must it stand with them, that are his Temple, they must not be only Alpha, but also Omega, they must fulfil their holiness. In regard whereof, we see Ezech. 9 that the mourners are marked, it is with the letter Tau, which is the last letter in the Hebrew Alphabet, and it betokeneth an end, to show they had not quaumes and starts of well doing, but they were men fulfilling their days. We know the Trees in God's orchard, are Palms and Cedars. The nature of the Palm tree is to grow being The Palm tree. young, and to bear fruit continually: the Cedar though it be long indeed ere it grow, yet when they bring forth they bear fruit long, and when they are very old. So they that are Rom. 5. 10. planted in the Lord's house, the older they grow, the more fruit they bear, being of the nature of the Cedar, growing from faith to faith, not making many beginnings. And if the Lord be not content to abound, but to over-abound in mercy, then must we also even abound more and more, in mercy, grace, and sanctification. 13 It is not possible without affliction to enter in Christ's kingdom, except ye sup of that Affliction. cup, and be baptised with that baptism, that he was baptised with: Why? But here is now no persecution. Surely if we have not Esaves sword, we shall be sure to have Ismaels' tongue, and that is worse than a two edged sword, This time will afford no sharper, but when the beast shall be loosed again, and when the Dog-days come in again, we must learn joy fully to receive the other, and to account a chain of gold less honourable, than a fetter of iron, which shall be clapped upon us for Christ and his gospel sake. 14 The belly was the first sword the devil drew against man. Paul saith to Timothy, Temperance & abstinence drink no more water: in sickness or infirmities we have leave to drink wine, otherwise we must take heed of wine wherein there is excess. Noah thought that after the great water, Practised of God▪ children. wine would have done him no hurt, but it made him a laughing stock to his own son. The children of Israel did eat and drink, and then rose up to play, for they had not so much lust before meat: and what play played they at that time? that which made Moses break the Tables for▪ anger. Lot did most shamefully abuse his body, where though he cannot be accused for wilfulness, yet he may be condemned of negligence. And what children came of that stock? surely the washpot, and the maker clean of shoes, the enemies Lot's posterity of God his children, which might not be received after fourteen generations. When Eliah was to be provided of God, to have him his Cater, what meat fed he of? A cake baked on 1 King. 19 6. the coals, and a pot of water: might not God have sent him roast meat and baked meat? But he knew it was not best for him. So Daniel being in the lions den, God might also easily have caught one of Nabuchadnezzers' guard, carrying a service up to the King's board, to bring meat to Daniel: he seized upon Habacucke carrying the Reapers their meat, which I think was but a homely service. Elisha when he made a set feast for the young Prophets, they had nothing to dinner but a few words, and there were Coliquintidaes' among them too. Daniel durst not venture on the King's fare, but put up a supplication, that they might have nothing but gruel. 15 It is too unnatural to yoke the spirit under the flesh in most miserable thraldom, to set the crown on her head to make her a Lady, and to compel the spirit to take laws, injunctions and commandment at her hands; to set her at the helm, and to make her word to stand, and if she say, I will, that thou abuse thy body with surfeitings, drunkenness, adultery, it must be done whatsoever it cost. Why this is to set a blind horse, or an untuly Simile. mad horse foremost in the team: this is to saw off our own leg of flesh, and to get us on a wooden leg; this is to take the Crown, the Sceptre, & the kingdom from the Olive tree, and Fig tree, and to give it to the scratching and unprofitable Bramble, which will serve us to no use but to scratch us by the hands. True it is, it goeth well with this body of sin, that it should be so, and it goeth to her heart it should be otherwise. But alas consider, though to a man ruled by the flesh, adultery ●ee at the first as sweet as the honey The flesh must not rule. comb, and as smooth as the oil, yet the end is very wormehood: nay, nay, it is a piercing sword. Though wine in the glass hath a goodly look, yet at last it ●●ingeth like a Serpent, and biteth like a Cockatrice. Though to be unruly in wring and oppressing, grudge not the conscience awhit; though stolen water be sweet, and bread privily eaten hath a good taste; yet in the end their mouth shall be full of gravel, and S●ch●ms whoredom will end with a sword, and achan's Baby lonish garment will cost him his hart blood. far otherwise is the condition of the soul than is of the body: for where as we have need of a table and sundry meats to cherish our body, and of many sundry drinks to refresh it, of clothes to wrap it in, of medicines to salve it, and of many other things to support and bear it up to the soul: to the soul there is but one thing necessary, even faith in Christ, this is to it the bread that came down from heaven, the rivers of water Faith. flowing to everlasting life: this is Esaves' coat that smelleth so well in Isaac's nostrils, this is the sovereign plaster, this is all in all▪ Oh how much better is that, that needeth but one thing? By this faith we obtain the reward promised us. True it is we must fight; and overcoming we shall have the reward. Howbeit, God doth not only set before us the reward, Note. and intaileth it to us, but he giveth us also to overcome, he assisteth us, he encourageth, he smiteth for us, he doth all for us, he giveth us the means: only this he requireth, that if we feel ourselves overmatched, we will but cry to him, if our heart fail us to say to him, thou art our buckler. Let us therefore press down the flesh, and exalt the spirit. CHAP. LXVIII. Of the Sabbath. IN Exod. 16. 4. we may read how the Lord would try the children of Israel, whether they would keep the Sabbath or no: he applieth the same speech in particular for the keeping of that day, which generally is set down for keeping the whole law, to the end that as diligent as they would be to keep all the law, so diligent should they be to keep his Sabbath: and The religious observation of the Sabbath. that they might do this the better, both in keeping it themselves and committing it to posterity, the mercy of God is commended herein, that he would give them double Manna for the Sabbath day. The like mercy he gave to this people when they were in danger of war, that the enemies that day should not invade them. Now although the Lord deal not in the same manner with us, yet the same promise is made to us, to take away that too much carefulness of provision, which we might excuse ourselves by. Then we should trust to this promise, and equity thereof, as Paul allegeth it, 1. Cor 8▪ that albeit the Lord useth not the same means to defend us, and preserve us, yet we may be sure that he will ever defend us and minister to our necessity. 2 The keeping of this commandment, is the keeping of all the rest, as the breach of this is the breach of all the rest: for so he saith, Exod. 16. 28. That the Israelites had broken his commandments, when this one was only broken. 3 The want of the true doctrine of the Sabbath hath bred two extremities. First in Papistry, Two extremities for want of the religious observation of the Sabbath. it brought so many holidays. Secondly in the Gospel, many controversies about the ceremonies. 4 Of the ancient Fathers, some thought that this day was ceremonial, and therefore was appointed of the Church, as other days might also be appointed, and have been as we see: Other some said it was mere ceremonial, and now is ceased, so that now there remaineth a continual Sabbath: others seeking liberty, have been contented to use it, as their occasion served. 5 In Exod. 16. Moses speaketh of the Sabbaths, as a thing that was in use before, and 1 came not in with his ministry; & therefore no reason it should be abolished with the same. 6 Whatsoever was requisite to Adam in his innocency, and to keep him from sin, is 2 now requisite in regeneration to help us out of sin: if Adam being perfit had yet need of means, then much more we, whose regeneration is unperfit. 7 If Adam being clean from sin, had yet need of means to keep him there from: 3 much more we, from whom the dominion of sin is but only taken away, & yet the remnants of sin be within us. This kind of reasoning is good, for we use it against heretics, to prove the necessity of the Word and Sacraments. Adam had need of the Word and Sacraments, having the word in his heart and in the outward Commandment, therefore have we need of these as he had, though we could come to the perfection of Adam (which as yet we cannot) contrary to the Anabaptist. They will say, we are risen again; then let them not eat, let them not marry, let them show themselves void of all human infirmity, which must needs be, if we be risen again, for than should we be like Angels. 8 The Commandment of the Sabbath is of such nature, that it was given for our infirmity, as is manifest, for to him all days are alike, therefore he blessed it to man. Gen. 2. 1. The sanctification of the Sabbath. In that he is said to sanctify it, he did it not for himself, but for man, as he is said to sanctify or bless the Creatures for man's use. A man must labour six days, and lead a life active, and the seventh day he must lead a life contemplative, in having a spiritual use of Simile. the Creatures. Why would the Lord have the garden dressed? even for that it might be more glorious: for there was the Summer and Winter, budding and falling of the leaf, which the Lord wrought by means: Even as needful was it that the soul of Adam should be dressed that he might grow: for although he was made in the Image of God, yet so that he should grow up therein. And this Commandment is for our imitation, it is plain by this reason, because that the same words that are here to persuade him to the obedience of this Commandment, is used, Exod. 20. to persuade all others to obey the same: therefore as Adam for his infirmity stood in need of this help, till he were translated to the heavens, to lead a continual Sabbath, so is to us. 9 The end of Marriage in the beginning, was to preserve man in obedience: since his Marriage. fall there came another end to raise him from his fall, and to help him in his obedience: so the end of the Sabbath was one before the fall, and another since. 10 The moral law was not given first by Moses, but renewed, because the Lord had tried them long by tradition, and they profited not, as is plain in every Commandment, and therefore this law for the Sabbath was not then first given, but renewed as the others were, wherefore it is no more ceremonial than the rest. 11 In this that the Lord maketh express mention of the six days, and afterwards of the seventh, it appeareth, that the order of continuing the six days, is here noted to be usual, and the Sabbath to come after: therefore it was not then first delivered by Moses, it was before, though much abused. 12 Yea, the ceremonial law was in substance before Moses, because we read of Altars, and holy days for the sacrifices to be offered in, though they were corrupted: for the lord left not his people to worship as they list, because Obedience was ever better than Sacrifice. 1. Sam. 15. The Lord making Laws, respecteth not what any one man needeth, but what most stand Will worship ever condemned. in need of: therefore seeing there is mention of Priests, Sacrifices, Altars, Holidays, and that the Gentiles which had these, borrowed them of the jews, it is manifest that the Lord never left his people to their own government in his worship. 13 The Lord gave the ten Commandments and spoke them himself, Exo. 20 Deu. 5. Yea Moses added many things: hence we may gather that whatsoeves the Lord spoke himself, it belongeth to all, that which Moses added was for the jews, and so is ceremonial. 14 The Lord sanctifieth this day, when he commandeth it to holy uses: the people sanctify it when they so use it. 15 The jews were punished, not for breaking the ceremony, but for contempt of Num. 15. God's Commandment, and for doing it with an high hand: as appeareth there, where he The breach of the Sabbath punished. that gathered sticks is adjudged to die. For first there is a description of the sin, and then followeth that in practise which was in word or in precept. This is also seen in the law of the Fast, wherein no man must work, for who so wrought, he should die, not for that he wrought, but for that he contemned the means to be humbled: so the like reason generally is for working on the Sabbath and the fasting days, that they were not punished for the ceremony, but for contempt of the ordinance of God so necessary. The equirie is, in that the Lord giveth six days to work, and but one to serve him, if the first being a permission doth endure for ever, then doth the other also remain for ever. And that this permission to work on the six days, cannot be restrained for any religious use, it appeareth, as in that Adam had the use of the creatures, & the Apostle doth leave all things free, and therefore these days came not for any religious uses. 16 But some may except, the Lord made holy days and fasting days, therefore we may do so now. Answer, first, exceptions do not take away a general rule. Secondly, the Lord maketh Laws for men and not for himself: therefore they may not follow him, unless they have the like reason, as in the day of humbling for any singular benefit, as in the Coronation of the Prince; yet these days are not taken up of men, but the Lord bloweth the Trumpet, and in neglecting them it is sin, for God must have this prerogative only, to make Laws. Seeing the equity of the Commandment is to us as well as to them, therefore the Sabbath belongeth to us as well as to them. The Lord created all things and gave them to all, and all may have use of them: therefore this is a sure proof that the reason is common to us with them, and so this Commandment. 17 The exposition of this Commandment showeth the same: for the worship of God is never commanded, but this also is commanded, and the corruption thereof never corrected, but this also above all the rest: as may appear in all places of the Scriptures, where mention is made of the Sabbath, especially, Numb. 15. And is all this because of the pretermitting of a Ceremony? Would he not be ever worshipped in spirit? Never to delight in the Ceremony? Therefore this was because the means of God's worship were contemned. 18 That it should be changed once it was meet, but never to be changed again: for as The Lord's day. then the day of rest for the creation was most fit; so now the day of our redemption is most fit, seeing now the world is as if it were made new, and therefore cannot be changed. 19 Then they could not kindle fire, which we do, therefore it was ceremonial. First, Kindling of fire on the Sabbath. some think that commandment was but for time of the wilderness. Secondly, the jews in every commandment had something ceremonial, which we have not now being in CHRIST. As in the second commandment, we are to read, and teach the word of God, it belongeth to us as well as to them, but to have frontlets we are not bound. So of singing, we are bound to have singing as well as the jews, but yet not with Organs and such like. So of burying the dead, we are as staightly charged to do it as the jews, yet not with ointments, and such cost as they were at. So in every commandment they had some thing pedagogical which is taken away; but the commandment itself, is more straightly required of us then of them, because it is more clearly set forth to us then to them. 20 Not only they that spend the lords day on their pleasures, are to be reproved as breakers of the Lords service: but they also which work upon the same. Amongst them, those that are the children of God, whose hearts God hath touched by his spirit, shall see that the Lord will not let them prosper in the same sin; but what they take in hand shall go slowly forward, their bargains shall bring but small gain, they shall have but little use of that which they buy on that day. Nay, sometimes they shall see that when they have broken the Lords Sabbath, some judgement or other doth light upon them and their labours, so that they will confess that their Sabbath days labours stand them in small stead. 21 Many will observe straightly their Easter day, but we must have every week an Easter day, to consider of the benefit of Christ's Resurrection; not that we must only that day think thereupon: For as our Father Adam every day when he dressed the Garden, should think upon the Creation, yet on the Sabbath day he should wholly give himself to observe the same: So must we every day consider of Christ's Resurrection, yet on that day we must do it wholly, that we may recompense the want of the former days. 22 He that keepeth the Sabbath in truth and in conscience, will continually walk uprightly Note. in his calling all the week after; and on the contrary, he that is a careless profaner of the Sabbath, if his life be examined, he shall be found to be a loose liver, if he lie not in some notorious sin. Therefore if any man desire to walk in the commandments of God, let him labour in conscience to be a sanctifier of the holy Sabbath. 23 Many will be superstitious observers of their popish-holy-days, and straight keepers of their Easter-day, and then shall all business be done quickly, that all may go to Church: but the Lord's day is of small account with them. Yet must we make every Sabbath day, an Easter-day, (that is) a day wherein we are to record the Resurrection of Christ, and all other mercies which God through him, hath showed on us, & on those days must we labour diligently to feel the fruit of them all. 24 Playing should not be on the lords day, because man's finite nature being subject to distractions, is no less hindered by pleasure, then burdened with worldly cogitations: yea, and so many are the exercises of religion and love, both private and public, appertaining to that day, that a man is not able to perform all the number of them in one day, The breach of the Sabbath punished, and how to order our affections in the view of such judgements. much less than hath he time to follow his delights. 25 Upon a great rain falling in a Fair time, not long after the Sabbath, which by the Fair was broken, he had this working in his heart, how one should order his affections in such a case. First, in respect of God, whether one should not rejoice, seeing men would not be taught by so long preaching, to keep the Sabbath, that the Lord, even by his afflictions should teach men his holy ordinance. Secondly, in regard of men, whether he should not pity them, for that their goods were subject to such dangers. True it is, that men are to be pitied: but when the question is of Piety towards GOD, and pity towards men, it were better to rejoice that the Lord will through some hindrance of worldly things, tender the obeying of his own ordinance, than piety should decay, and so many souls perish. 26 Against them that say the Sabbath is ceremonial, we must first mark, that the Prophets are continual urgers of the moral law, as for the ceremonies, when they came to 1 them, they pass them over, saying, that God hath no pleasure in them, as Esay 2. and 66. and among the rest, nothing is more namely, and precisely urged than the Sabbath, therefore it is no ceremony. Again, grant it to be ceremonial, and ye shall make God a confounder 2 of the Law and Gospel, a mingler of the ceremonial law with the moral; and admitting one ceremony in the Decalogue, why may there not be two or three or more? Concerning this mixture, many heresies hereby have crept into the Church: and it cannot be avoided, if we make the fourth Commandment ceremonial. We know that when Saul was among the Prophets, 1. Sam. 19 it was a common saying, Is Saul among the Prophets? as if it were no good order, but the Prophets should be among themselves, and Saul with 3 his companions. A third reason may be, that Christ in the Gospel delivereth a sum of the whole law, Love God above all, and thy neighbour as thyself. But this sum of the law is merely moral, therefore the law, whereof this is a sum, is merely moral, except we will accuse Christ for giving us a moral sum of a ceremonial thing. Besides, the Commandments 4 were but a renewing of the law of nature, for it was written in the breast of Adam by the finger of God. Now there became a declining from this law of nature, by the negligence of them that should have taught it to their children. Therefore would the Lord have it written once for all. But in the law of nature there is no ceremony, for it is the image of God, and whatsoever is in God, it is altogether holy and for ever, and ceremonies are holy but for a time: therefore in the image of God, in the Decalogue, there is no ceremony, and consequently the Sabbath is not ceremonial. A fifth reason is this: they that affirm the Sabbath to be a Ceremony, must either say that the Ceremony is in the 5 word Sanctify, or in the word Sabhath: for this is the Commandment, Sanctify the Sabbath: as for Remember, it is but a proviso, and no part of the Commandment, but the force of the Commandment stands in the word Sanctify, and it is a Verb transitive, and therefore cannot be without an Accusative case, as Day or Sabbath, and in sanctifying is no ceremony: Diem, or Sabbathum. Therefore the Commandment is no Ceremony. Moreover it must needs follow, that that which is concluded by a reason, is commanded by ● precept; but in this it is concluded by reason: your labour and rest must be scanned by God's labour and rest, 6 and the Lord laboured six days, and tested the seventh day, therefore you must work all your works in six, and rest the seventh. As much reason is this, that as Christ reasoneth 7 how the Divorce being a thing brought in upon occasion, did not therefore bind the conscience of the jews because from the beginning it was not so, which was as much, as if he should say or insinuate by the contrary, whatsoever was from the beginning it bindeth the conscience. So we say of the Sabbath, that it being from the beginning, not only printed in the breast of Adam, but also sounded in his ears, must therefore bind the conscience. CHAP. LXIX. Of Thanksgiving and right use of the creatures. NOne can ever praise the Lord, till he be ravished with his greatness, and goodness, and the want of this feeling causeth us to be cold in thanksgiving, even as our prayers be cold when we have but small feeling of sin. 2 And that we do in truth of heart acknowledge God to be the preserver of us from Of unthankfulness. all evils, and giver of all mercies, we may try by our thankfulness and prayer. 3 The sin that was in the Israelites is in us, for the want of one good thing, doth make us rather to mourn, than the having of many good things doth make us thankful. 4 We must be thankful presently and speedily, when we will long keep the remembrance of any mercy. 5 Because our faith yieldeth but drops of thankfulness, the Lord is constrained to yield but drops of his mercies. 6 Being with one afflicted in body and mind, unto whom the Lord had showed great tokens of salvation, and fruitful to sanctify the present afflictions: he said, I fear not the time of the visitation of them, that thereby do grow in the gifts and graces of God: but Use of the creatures. rather I fear lest the time of their deliverance should be tainted with unthankfulness, and so woefully they should lose the fruit of that good which so dearly they purchased of the Lord. 7 We have no continuing city now, but we look for another, not that we may not call these things ours, which are sanctified unto us by the word and prayer, and in a good conscience using them: but that we should not set our hearts upon them, further than they are sanctified unto us, we should not desire to use them. 1 These outward benefits are promised with a condition, that so far we shall have them as is for his glory and our good, with which condition we are commanded to ask them: if then we want any thing, we must know it is not good for us, but hurtful: we are to magnify his mercies, which holdeth those things from us which are not for our good: and yet giveth us that by the want thereof, which by the thing enjoyed we could not come unto. For the thing doth not hurt us, but our corruptions which abuse it, therefore he keepeth promise when he taketh it away, for he hath made the promise for our good. 9 It hath been the order of the Church, to begin and end their assemblies with praises. And no marvel, for of all sacrifices this seemeth to be most principal. First it was an exercise in Paradise, and it shall be an exercise in heaven. Again, this exercise shall continue, when all other shall cease. For in heaven we shall not need the word, nor prayer, nor Sacraments, nor discipline, but the praising of God shall not cease, being a peculiar exercise of the Angels and Saints of God in heaven. Besides, to this exercise of praising God are all other exercises directed. For why do we hear the word, but that feeling increase of knowledge, we may praise God? Why do we pray, but that having experience of God his mercy, we may more amply give thanks to God? Why do we receive the Sacraments, but that being ravished with comforts by them, we might give greater glory to God? And moreover, if we may conjecture the goodness of a thing by our unwillingness to do it, this exercise may be thought to be the best, because it is the hardest. Large volumes of protestations fly from us, but in our need, which would make one believe we would be thankful, but scarce a word of performing any thing is found in us, after our prayers be heard: wherein also we are not unlike to the dissembling Shipmen, who in extreme dangers leave their Oars and fall to prayer, but coming to the land, they fill Cans, and drown all the Simile. remembrance of their gracious delivery with deep drinking. In sickness & health we are full of praying, but the tempest passed we are too quiet and careless. It is marvelous in our Liturgy, that among an hundred prayers, scarce one thanksgiving is found, and yet in evil matters, either by a natural Logic, or cunning Rhetoric, we have learned to begin a new suit, with a thankful commemoration of receiving the old. CHAP. LXX. Of Temptation. GOd tempteth us not as the devil, or the wicked do to evil, but to try in what measure How God tempteth us. we have profited by his mercies, and yet by the same means that the devil doth, but to a far other end, as to let us see our unworthiness, and weakness of our faith. If we did thoroughly believe this, that as many benefits or afflictions we have, so many baits are for the devil, and so many means for God to crown his own mercies, we should be very careful to finish our salvation with fear and trembling. 2 If we do truly acknowledge God to be he that preserveth us in mercy from evil, Phil. 2. 14. 15. and we have the testimony of a good conscience: then if the Lord try us with want of things, with disquietness of mind, etc. we shall sustain ourselves, because we know it is not for sin, but for the trial of our faith, because we have walked in our ways, and tarried in our calling, he hath some end in it which we know not, and therefore we may look for his help and comfort in his good time, and that he will give us wisdom to bear it, or else recompense our wants in spiritual graces. 3 The Israelites had a great temptation, yet many think they were not tempted, to be brought into a wilderness without meat: if he should try us so now, we would be as ready to murmur (though we think the contrary now) as they were, seeing we repine if we want but a little. 4 It is certain that the Lord doth as well try men by benefits, as by want, and a dangerous Deut. 29 21. temptation is it: for as the Israelites were at the bitter waters tried by want; so also were God trieth men as well by benefits, as by wants. they tried by enjoying the goodness of God in the Manna: Seeing then that both ways men are tried, every man hath to try what his temptation is, and against what he hath to fight, as if he be in prosperity, he hath to fight against pride, security and contempt, or small regarding of God's creatures, with which we must continually strive, or else he shall have no trial of his faith, nor comfort in that he hath received. Again, if a man be in adversity, then hath he to fight against distrust, murmuring, repining, unpatiencie, and such other, which will overcome us, if by faith we do not resist them, and so shall we spoil ourselves of the goodness of the Lord. 5 Herein hath also every man to discern his temptation: a man is sick, and yet not altogether cast down; a man is poor, and yet not oppressed therewith, even here doth the Lord try him whether he love him or no, whether he worship him in truth or not. Herein doth the Lord tempt every one of us still, when he commandeth us to pray but only for daily bread, we ought therefore herein to take a trial of ourselves, but the over ●● hartnesse of our nature is such, that we can never look to our own estate present, wisely to think of that, but if we be in poverty, oh then we would serve God indeed if we were rich: if we be in sickness, we would serve God if we had our health, Again, being in health, we think we would serve God if we were somewhat tamed with sickness: if we be rich, we think we should well serve God if we were in poverty; in the mean time not studying to glorify God in sickness, riches, & health, by thankfulness for them, and the right usage of them, to that end, for which he hath given us them, neither yet regarding in our sickness and poverty, with faith and patience to wait on the Lord, being contented to serve and The trial of our service and zeal of God. worship him with whatsoever he shall lay upon us: for by the want of these things the Lord doth prove us, whether we worship and serve him for these outward things, or for the loving zeal that we have of his name and glory: so that if we cannot willingly come to read and hear God's word, to pray, and receive the Sacraments, though we be pinched The devils objection job. with want of things, but we bestow more study, care, and time upon them, then of this worship of God, it is a manifest sign, that for these things we serve the Lord, or else we would 1. Doth job fear God for nothing. not. 6 By the example of the Israelities, we are taught to take heed that our hearts be rightly & wholly with God, that not only in the plentiful abundance of things, we can be content to serve him, but also even in want, and in greatest afflictions, knowing that by this means the Lord doth take trial of us, even as silver is tried in the fire, that the dross may be burnt and taken away. Secondly, that the metal be more pure and fine; even so we by such trials should not only have our great corruptions purged, but we should also be made more fit for the use and service of the Lord. For of ourselves whether we be tempted on the right hand, or on the left, we are not able to stand, as we see in the Israelites. So long as the Lord continueth true Religion with this government, every man thinketh he shall ever stand: but when there shall come a change, there will be a trial: so when God showeth us tokens of his love, we may think we trust in him, but when he denieth Trial of faith these tokens unto us; there is the trial. When the children of Israel were either in a moderate estate, or in some new deliverance, they lived very godly, and are commended, but if abundance of things did once make them wanton, they fell to Idolatry, and when they were in misery they murmured: where we see that it is easy to come to general obedience, but in particular to embrace it in every place and time, this is harder. Again, that is only true faith, which in trouble and want holdeth out constantly, and faileth not for any temptation. 7 The Lord doth try his people many ways, yet but with one thing at once: as some times with want of bread, or with want of meat, or with want of water, he doth not power all his punishments at once, to let them see the corruption of their hearts, because they are ready to distrust for every thing: and again, to let them see, that for many things they cannot be thankful. This is the ordinary dealing of the Lord with us, he doth us good many ways, he trieth us sometime one way, sometime another way: & doth not lay all his punishments on men at once, unless their sins be come to the full, and they deserve it: or else if he be minded to take some singular trial of men, as he dealt with job, & thus he dealeth with us, to bear with our weakness, and to try us, whether the having of many blessings would move us rather to follow the Lord, than the want of some one thing would cause us to forsake him. This may be seen in particular trials, as when he giveth a man many things, and We are as ready to mur mur as the Israelites. letteth him want his health. If we consider this, we shall see that we are as ready to murmur as ever they were: for if the Lord give a man two years health, yet one years sickness doth more make him to murmur, than many years of health doth make him thankful. For the want of this will make men deny God, and the Gospel, and to be ready to go to witches for their health, and will not look for help at the Lords hands. The infidelity of the Isralites was greatly herein bewrayed, for did God make the waters of Egypt blood? dried up the red sea? made bitter waters sweet? would not that God also make waters to come out of the rocks in the wilderness? their murmuring is here therefore very manifest, and our murmuring is now as great as theirs was. For though men think that this people did evil to murmur, & think that now there are greater occasions than they had: let us consider their temptation, and we shall see it will excuse them, and greatly accuse us. For what temptation was it to have many children and cattle, and not to know where to have water for them? We upon less occasions will murmur, for though we confess that we are in better case than our fathers were, yet because some have less than others have, therefore they are ready to murmur, though they have otherwise sufficient: Much more therefore would men murmur if they had nothing, and then would they bid God and his word and all farewell. And hath not God dealt with us as mercifully as with them? Yea surely, if we have hearts to consider God's providence, for who cannot see that the Lord hath delivered him often from dangers? Whom hath not the Lord dealt his mercy most liberally to? Therefore are we as much without excuse as ever they were. 8 Moses finding the Israelites to murmur for water, calleth the murmuring, a tempting of God, because it did not proceed of infirmity, seeing they had tasted of, and felt the wonderful mercies of God for them, far greater than this was to give them drink: for by the former miracles they knew that God was able and also willing to help them, and therefore seeing they still murmured, Moses calleth this a tempting of God, whereas before when they murmured divers times, yet he did bear with them, as such as did offend of infirmity. Where we see that God dealing with us as with them, hath borne with the time of our ignorance, and we may all confess, that the Lord doth not deal with us according to the works of our own hands: but if we will be ignorant still, and despise instruction, or after we have had experience of his goodness, if then we will presume to tempt God, it is fearful, when we know the great goodness of the Lord, and have experience of the same in ourselves, Psal. 93. 2. When we know it is a sin which we commit, and yet we will tempt God whether he will punish or no, as Peter rebuked Ananias, Act. 5. and Paul rebuked those who in vain excuses would eat in Idols temples, saying, do you provoke the Lord, 1. Cor. 10. And this was the temptation with which the devil tempted What it is to tempt God. our Saviour, saying, cast thyself down. But Christ answered and said, if I should so do without God's commandment, I should deny his providence which only watcheth over men in their ways. And thus he putteth away the devil; this than is to tempt God, and this Moses meaneth when he rebuked the people, saying, why tempt ye the Lord? that is to say, You know your sin well enough, the dealing of the Lord with you is manifest, and mine also; now add not rebellion unto sin, but if you sin, then do you tempt the Lord: The Lord in Psalm. 95. passeth over other sins, and maketh th●● or●● of temptation. 〈◊〉 be swore, etc. Now let us consider when we fall into some sin which we know no●, the Lord is merciful, but if we then, when we know it is a sin by the law of God, and when we have felt every way the hand of God upon us, and the spirit of God checking us To sin against knowledge is a tempting of God. for it, and that the Lord hath used means to bring us out of it, if then (I say) we sin, this is a plain tempting of God. And this we must apply to our several transgressions, as if a man have been an adulterer or an angry person, or covetous before his knowledge, the lord will bear with it, but after the Lord hath dealt with us in these several sins as before is set down, then if men do sin, this is the tempting of the Lord, and this is the beginning God bears long with the offences of our ignorance. of the wrath of God. And such men stand in a very fickle estate, and are in great danger to fall into the hands of the Lord. This is then a comfortable doctrine, to hear that the Lord will hear with the offences of our ignorance, and will not lay them to our charge, if then we will go cheerfully forward, when he giveth us knowledge and other means to draw us unto him: but if we refuse instruction, and will not be drawn from our sins, this To refuse knowledge is a tempting of God. is a tempting of God, and this shall be laid to our charge: as we see that the Lord saith to David, that he was in all things upright before him: but in the case of Vriah▪ because his other sins which he committed, both often and grievously, were but of human infirmity, and this was contrary to knowledge, and again he sought means to hide his sin, and was not easily brought from it, yet did he obtain pardon, because this was but once, and David's sins. he was much humbled for it: But Saul often doing the same, at last asked counsel of a familiar spirit by a Witch, which he before had punished, wherein he did clean contrary to his knowledge, even for this it was said, that the Lord did cut him off. Wherefore we have to pray with David. Psal. 19 Lord who doth understand the errors of his life? then purge us from our secret sins, and keep us that no presumptuous sins do bear rule over us. so shall we be free, etc. For if a man sin against man there may be an arbiter, but if a man sin against the 1. Sam. 2. Lord, who shall deal for him? As Eli saith to his sons q d. If you had done this being ignorant, it had been a small matter, but now you that have been taught of me the contrary, have now made the sacrifice of the Lord to stink, and so have tempted the Lord. 9 As it is a great comfort that no temptation doth invade us, but that which hath taken 1. Cor. 10. hold of the nature of man, so this aught to make us with profit to humble ourselves, that there is no temptation upon any man, but the same may take hold on us in time also. 10 We are never the further from temptation for misliking it, but the nearer, unless as in judgement we mislike it, so in affection we humble ourselves in fear and prayer before the Lord, as knowing the same in time may invade us. 11 We must not keep our hearts too close in dangerous temptation, nor deny mercy to others, lest God deny mercy to us. 12 If we be tempted, let us examine it by prayer, whether it be contrary to the word, for sin by the law is revealed and rebuked; if it be sin, than it bringeth the curse, for the Law accurseth the sinner; if it bring a curse, then must we tremble▪ if we tremble not, let us suspect that our nature liketh the temptation, and let us apply prayer: if we tremble in To tremble in temptation truth, we will never do the thing whereunto we are tempted. 13 When Satan cannot get us to omit gross sins, he will assail us with spiritual temptations. 14 Those temptations are most dangerous which have most holy ends. 15 If we conceal our temptations long, it is the policy of Satan to make us keep his counsel. 16 The Lord through grace doth quench in us those temptations, which would quench in us his spirit. 17 Temptations being resisted to bring a proof of that grace that is in us; temptation being received argueth corruption in us. Adam should not have been worse for his temptation, no more than Christ, but that the one yielded, the other did not. 18 They that tremble in the temptation, shall triumph after the temptation: our faith is as a pots mouth which being large received much, and being narrow receiveth but little Simile. 19 The godly see their temptations oft, much, and with profit; the ungodly see them seldom, scant, and without profit. 20 Being both feeble in body and sick in mind, when he felt the Lords strength in his sickness, nourishing him: as also that he did clear his judgement, and more and more give him a misliking of evil, and a liking of good: he knew his temptation should go away in the end. CHAP. LXXI. Of truth and errors, sincerity and contempt of the word. THere is no profit in teaching or hearing without application. Ephes. 6. Application of doctrine how necessary. Paul speaking of the truth, calleth it a girdle of truth, it must not be a loose truth, out of which a man may easily be shaken, it must be a tied truth, not a ranging truth, if it be loose about us, it will fall away with the least flaw of wind Rom. 15. The Apostle speaketh of this putting on of Christ, we must not make a broad cloth of him, to make him apparel to warm us at the hour of death, or in some time of trouble, but we must presently make him a garment, that it may sit as close to us as our coats. james saith in his first chapter, that the word must be engrafted in us, it must not hang by us: but as there is no true grafting without the renting of the old stock, that the new graft may he fastened and closed up in the rent: so there is no true receiving of the word, until our corrupt wisdom be rend asunder and the word of God closed up in stead of it: So that as there is truth required, so a girdle of truth: As Christ is our comfort, so he must be put on: As the word is received, so it must be engrafted in us. In more sensible things we are familiarly acquainted with this matter. What profit is there in a plaster, be it never so skilfully made, unless it be applied? Well, nothing indeed is good without applying. The Simile. Sun is comfortable, but what doth it if we be shut up and it never come to us? What nourishment is in meat, what use in apparel, if we use and apply them not? So Christ and the word not applied are nothing to us, though most profitable in themselves. 2 Truth is a thing specially esteemed of the Lord, and it is a service so acceptable unto Truth how great special arguments. him, that he will not be without it, and therefore a rent or pension due unto the Lord. But why doth the Lord so require truth at our hands? the Prophet saith, The Lord hath magnified his truth and his name above all things, and he hath put on himself, as his name, to be called 1 the God of truth. And Christ the second person in Trinity witnesseth his death to this, in 1. Father. calling himself, not the God of truth, but truth itself, and he bare witness before Pilate, 2. Son. that he especially came into the world to bear witness to the truth, so greatly he loved it. For the holy Ghost we read joh. 14▪ He is said to be the spirit of truth. So we see how great 3. Holy Ghost a thing this truth is with God, for he makes himself glorious in this title, and makes it the Crown of his head, his Son, his Spirit, his Ministers are glorified by it. In a second respect 2 truth is dear, for that Adam being charged to beware of the forbidden fruit, had his first assault of Satan against the Lord's truth, & backsliding from it, he lost all his posfession in Paradise. Because of this dealing of the Devil in Paradise, ever since the Lord hath been very jealous of his truth, and wills men should whatsoever they do remember to pay him truth. The third respect, why the Lord will have truth, is, because it is a thing most concerning us, and comforteth us in the agony of a distressed conscience. For in this 3 case mercy cannot so comfort us, for God hath justice as well as mercy, and he is just as well as he is merciful; and for Christ he cannot comfort us, for he is not given to all, and it may be not to thee, and therefore in these two only there is no comfort. But to challenge the Lord his truth is best, and his faithfulness in giving Christ, whom he hath promised, is our chiefest hold, and nothing can put us beside it. This is the surest tenor of our salvation, because by this we hold whatsoever we hold, and howsoever we are defective in other things, yet in respect of truth we must make much of it. Thus in these respects, that truth is the diadem of the Lord, in respect that Satan doth so assault it; & it is the tenor of our salvation, it is sure that it is a pension to be paid. But to come nearer, whether this truth be in us or no, we see the earth itself is not only true, but liberal to us. And as it hath truth and mercy, so knowledge is in it too; for it knoweth all times and seasons, When to receive, when to return, it shows itself a cunning Scholar, and it keeps such a comely course in Men may be compared to landor earth. Note. all seasons, as if it had perfect knowledge, and this is another reason, why we must labour for truth. We may well be compared to a land: For though there be a soul in us of the substance of heaven, and coming into our bodies made of earth, should make them like to heaven, and so heaven should lift us up to heaven from the earth, yet our bodies, which by the soul should be more heavenly, have so weighed down heaven as it were to the earth, & pressed down the soul to things below, That we have set earth as it were above heaven in all our attempts and imaginations▪ and so our souls are become a very ground and land, for all our intent being earthly, we are justly called earth. 3 There are found out three truths. First, The truth of life, which every man must labour There are three kinds of truth. for. The second is, The truth of justice, which is in Commonwealths. The third is, Truth in doctrine and religion, which is in the Church. For that truth of life, which ought to be among men, that we may better understand it, we will show it in measures and weights. In a measure there is a Standard, and in weight there is a Seal, and if our measure be equal with the standard, and if our weights be just with the seal, so as they be neither lighter nor heavier than the standard weight: our measures and weights are true. Now to apply these things: the main and standard truth is set down, joh. 17. Thy word is the truth: Then here is the point, the word is truth. If our thoughts be agreeable to this standard, and then our Note. tongues be agreeable to our hearts, well agreeing to the standard, if our doings agree with our tongues; then comes sincerity of heart, simplicity of speech, and constancy of life. Now here is the question then, whether the conclusion we make in our brain, be equal The true standard of truth. with the standard, or else our hearts are false, and they being false our tongues are out of rule, and our outward life can never be true. For surely if the word have not taught us our truth, we have no truth in the world, and then we truly measure all things according to Note. the truth, when we esteem all things as the word doth esteem them: look what conclusions the word hath set down of the world, and of other things, that must be our conclusion and principle in every thing. Phil. 3. Paul, who doubtless knew the truth, and delivered nothing but measured by the standard of the truth, hath this conclusion, that to win Christ, he would lose all: there was nothing so glorious in the world, but he counted it riff-raff for the attaining of Christ. This is then the first thing to do all things by the analogy of the word, and then we shall have but one heart, not a heart and an heart. Otherwise we shall be as deceivable as the vineyard that Esay speaks of, whereof grapes were looked for, but it brought forth wild grapes. And because men have worldly conclusions, and the world not the word is their standard, so that they are resolved of their principles speaking thus secretly in their hearts, We will keep this gain and profit, they have lost the truth. Truth in simplicity of speech. So must it be in the simplicity of our speech, for unless our words be according to our hearts, we delude ourselves. For if in the Church we shall have an Amen, a great praising of heaven, and a large cursing of sin, and yet no regard of this simplicity, all is but an illusion. When men shall publicly sing out of the Psalms, that nothing is more precious than the word of God, and yet we set by nothing less: this is plain mockery to bear the world in hand that we love the word, and yet our thoughts are more large and deep, and attentive to the world. So that we have false hearts and dissembling words: and truly though we dare not show this to the world, and though in our hearts we care not for a Sermon once in seven years, yet if we were asked how we stood affected to the word, what great credit and commendations would fly out of our mouths? But now let us come to the truth of our actions in steadfastness of life, that a man may bind on our word: the overthrowing of our lives, do so much drown the voice of our mouths, that whatsoever we protest in word, we spoil in our works. The blood of Habel was an action, and it cried up to heaven: our Amen in our mouths is drowned by the blood of our actions Truth in action. crying so loud before the Lord. For our actions bewray men, for there is such wring, going, overgoing, and encroaching, that there is no Truth in our lives, in respect of the concordance of the tongue. And whatsoever their bonds are, we must have Truth of the Commonwealth. other forfeiture upon forfeitures, to proclaim their falsehood to the world. Now come to the Truth of the Commonwealth, we see, as the Prophet saith, judgement is turned in to Wormwood, (that is) a man had as good eat a hand-full of Wormwood, as have our cause pleaded in the Court. Let Noblemen be never so wise to open the Truth, yet the Devil hath made many wiser in breaking of the Truth, than any can be wise in setting it down. It is known too well, that many grievances have been, for that men have grown more cunning in overthrowing of justice, than many have been able to establish justice. But every man would be content to bear this burden, because it concerns another Court. But what say you to the Truth of Religion that is among us? why, our Doctrine is sound enough, that needs not to be spoken of. No? Yes surely, very needful it is to speak of Truth in the Church. it. Truth indeed runs about the Churchwalles for ears, and goeth about the Pillars, but it findeth no nearers, and as the wise man saith, he that hath a Treasure in store and not in use, is, as though he had it not: so we may say of our Age, men have a little knowledge, but for want of using it, they are as though they had no knowledge, and seeing we hide our knowledge if we have it, and we cannot speak the truth, at our going in and our going out, as men are charged by Moses, we cannot be said to have the truth. So in a second degree Paul would have us use the world, as though we used it not, surely had he made his wish of the Truth, as he did of the world, he had surely had it. All our knowledge is a knowledge of the brain, it is not a knowledge of the hart, for it never makes us set less on Simile. the score of sin: ye shall see this plain, we know that fire will burn, and because we know it indeed, by no pain almost can we be brought to put our finger in the fire; and doubtless, if we were persuaded that sin would burn us as a fire, we would not so easily put our hands unto it. And I would know, if a man had a rule or gold-weight, whereby he might measure his timber, & weigh his metals, and yet he never useth either his rule, or his weights, what good it would do him. Talk of religion, and begin to speak of the word, and you shall have many, that will hold you talk a whole dinner time, or half a day, and look into their lives and common course of their conversation, and they will falsify whatsoever they have said; so they have a thing, but without all use of it. There is yet another Verbal profession. thing mentioned, Ephes▪ 6. and that is a girdle of Truth, it must be tied to us, but our truth is not girt to us, it sitteth not close to us, it will easily be shaken off from us, if the Cross come, and persecution shake us a little, we can easily shift it off. 4 A man would not willingly dwell by an evil▪ nature, and hatred will drive any man a Why Truth is not found among us. way. Truth is hated among us, and no marvel, though it delight not to be among us. If a man should take upon him to pluck up an olde-hedge, and to admonish one of sin, strait way one Snake or other will be ready to hiss at him, and to sting him for his labour. They that should look to us, are hated, and if a man be so bold as to tell a man of his fault, he shall have a rebuke for his pains, with this scoff or the like: this is one of the wise generation which can telll the truth: so cold an occupation is it to tell the truth. So that we are not only culpable for not having Truth, but because we have driven Truth out of the Land. It would grieve me to name men's sins herein, but yet yourselves know, that a man will sell credit, Faith, and all that he hath, to set Truth out of the way, and shall we think then, that Truth hath any heart to dwell among us, seeing we sell it for twopences, or a groat; nay, for a pair of old-shooes? But let us know, seeing that CHRIST hath pronounced himself to be the TRUTH, he hath made these men that sell the Truth, guilty of the sin of judas: they sell Christ not for so much, but for half so much: nay, for a quarter so much as judas sold him. For CHRIST is TRUTH, and CHRIST is sold. 5 Contempt and hatred overthroweth all estates, if either the Law be contemned, or the Contempt of the word dangerous. Lawgiver hated. And as in Kingdoms, so it fareth for this point in the Church, if the law of God be not esteemed, than the jealousy of the Lord of Hosts will surely either take away his Law, or punish the abusers of it. The cause of contempt commonly, as they say, is Familiaritas parit contemptum, veritas parit odium. familiarity. Familiarity breedeth contempt. Indeed the wise men of the world noted, that there were three excellent mothers, which brought forth three very evil daughters. The mothers are these: first Familiarity, which is the high pitch of friendship, brings up contempt, Three good mothers bring forth three evil daughters. so the more we enjoy the thing loved, the viler it grows in our eyes. Secondly, truth breeds hatred. The third is peace, and that is the mother of idleness and security▪ So that whatsoever is free in v●e once, that grows vile, as Manna (though it were a very precious thing) did in the eyes of the Israelites. Yet we must know, that albeit sometime these issue from these mothers, yet they be not their natural daughters. The natural child of familiarity is not contempt, but it cometh of our corrupt nature, which is clean opposite to the nature of God. For as the nature of God is so perfectly good, that he doth turn even very evil things to very good things, as the malice of the jews in putting his Son to death, to be a mean of our salvation; so our nature is so absolutely evil, that it turns very good things into evil. Wherefore retaining this foolish axiom of vanity, that Note. nothing is precious but rare & strange things, it cometh not of the nature of the thing, Charity is true. which is still good, but of our nature, which no more esteems it. In the first of Samuel it is said, the word was precious in those days, which was, because it was rare, for they accounted highly of Samuel, because they had no Prophet long before, but we must not do so, neither in other things do we so. Do we in natural things contemn the sun, the water, and the fire, because they be usual? we do not. Then surely, naturally we contemn not a thing for familiarity: but the cause of contempt is the ignorance of the use of the thing; and therefore no doubt, as we do not contemn the sun, the water, the fire, because we know and are persuaded of the true use of them: so therefore we do in long use contemn the word and prayer, and sacraments, because we know not the necessity and the use of them. Whensoever then we begin to be cloyed, let us know the nature of a sin doth begin to grow in us, not that in the long use of the word we are so full of knowledge, but for that we know not the use of it, and therefore like swine we leave the pearl, and go to the shells. Greatly therefore are we to pray against this. Concerning hatred, when the pearls are contemned, the jeweller is wrathful, and when the word is despised, the Lord is surely displeased, for which cause good men feeling their spirits to grow hot at the sight of such contempt, and the contemners seeing themselves to be drawn out into the midst of the congregation as it were, than they begin to war with the Lord and his Ministers, and they seek either in their living to muzzle them, or else to pursue them with the sword of Ishmael, that is, with their tongues to smite them, and so to try them even as with coals of juniper. David complains, that he was compassed about with dogs, which thing was most accomplished in Christ, who was made of many pieces, sometime thought to be a Demoniac, sometime a drunkard, sometime a friend of Publicans and sinners▪ and as they speak of the Master, so will they speak of the Disciples, whatsoever comes into their choler. Yet though there be three parts of the land nought, for the fourth sake we must sow, that though three parts of the congregation be not good, yet for the fourth part we must preach, as Christ, who went about into all places, for an hundred and twenty souls, who no doubt had four times as many hearers: and so we must follow the renting part for their sake, that hear with reverence and fruit. 6 The Galathians esteemed of Paul as of an Angel, yea he beareth them witness that they The people of Mediolanum or Milan. would have plucked out their eyes, and have given them to him: and the Milan's were so affected to Ambrose, that they protested that they would rather lose their lives, than their Bishop. David being called from a shepherd to be a king, had friends more than a good many, thick and threefold. But when the oil is powered forth, sharp wine must go in. Amittere animas quam Episcopum. But yet Paul is imprisoned, Ambrose hath fair promises, and David meeteth with one Shemei or other, that will give him hard good morrows, and pelt him with stones: so long as the quails last, and the fleshpots, and Manna comes down as thick as dust and feathered fowls, as the sand of the sea, who but Moses then: but if they have not flesh at their call, if The world follows, and favours the Gospel when it brings prosperity with it.. they fall once a shrugging and whining, if Moses get him not out of the way, he may be spurred and perchance go to the pot. Christ if he can so provide that the water may be turned into wine, and that there be taken up twelve baskets full, and so they may sit down on the green grass, and eat by 4000 and 5000. it is a trim world, why Christ shall be a king, and Rabbi and Rabboni, and good master and Hosanna in the highest, and all that may be, and more than may be. But if Christ cast out a word, and say that a Prophet is not esteemed in his own country, his country men are ready to lay hands on him. It is good being for S. Paul at ● conium, if he and Barnabas can promise so, that they can make men whole with a word, such fellows shall not lack. jupiters' priest shall be sent for, and sacrifice shall be made; they shall be taken for no men, but for jupiter and for Mercury, if they can do us any good. But if Paul go and gather sticks, and so a viper cantcheth him by the fingers, than out upon him murderer, ah wretch, God's judgement seized on him: yet for all this, let him shake it off quickly, and he shall go for a God. 7 If thou wilt diligently hear, there are two kinds of understanding, one in judgement, another in heart, the one is but little, the other bringeth practise. Deut. 29. for we are said to err in hart, though not in judgement. Psal. 95. so in judgement though not in ●art, if we understand in heart, them it will be a small matter to bring practice. For when we allow in judgement, and love in heart, then are we carried willingly to that thing: so that if we know a thing which we cannot be brought to do, it is because we understand not in heart. 8 The chiefest thing, that God is pleased with, is to be truly religious, to love truth with singleness of hart, and a prepared mind to be obedient unto it, without the which, though a man should lead an Angel's life in outward show, yet by how much it were the more praise of the world, by so much it is more abominable in the sight of God. 9 If we play with our own affections, sin in the end from sport will spur us to confusion. For though we are given to flatter, and presume of ourselves, that being twice or thrice spared, we dare sin again, yet we must know that the Lord will recompense his long tarrying with wrath. 10 If any man make no conscience to walk uprightly, I will not free him from poverty, from sickness, from heresy: for as well can & will the Lord punish the mind as the body. 11 Pharaoh scorning God's people and his messengers, the Lord turned it to a blessing, Against scorners. and it may teach us not to mock the children of God, & again to hear patiently the practices of scorners, as David did Shemei: and so shall it be turned into a blessing unto us. Pharaoh could mock and contemn God in his prosperity, but he could not withstand the plagues when they came, but was most fearful: and this is the course of all the wicked, to contemn God in prosperity, and to be most fearful in any trouble. 1 The promises of God must be to us, as a double string to our bow, as jacob ceased Add these four sections to the chapter of Temptation. not to wrestle, though his thigh was bruised until he had the blessing; so we must not faint in temptation, though we be humbled until we have victory. We must not despair of the victory in temptation, because of our striving, albeit we have some infirmities, but rather we must rejoice in our will, and in God his grace, whereby we have desire to go to God. 2 We need not go far from ourselves for monstrous temptations. 3 It is ill halting before a cripple, when one hath been exercised with many temptations he can discern others. 4 Satan by temptations maketh a man forget mirth, & casteth a mist before his eyes that he cannot discern, & corrupteth his taste that he cannot judge of meats. A certain man labouring grievously of a great sickness in body: yet the passions of his mind were such, that he was senseless of the pain of his body. Again, the Lord afterward changing his mourning into rejoicing, gave him such abounding comforts of his spirit, that as before through extreme anguish of his spirit; so now through most wonderful passions of heavenly joys, and assurance of his sins pardoned, he felt no outward pain of his body, though dangerously it was afflicted. CHAP. LXXII. Of Witchcraft, vows, and unbelief. WItches and wizards can do nothing, as appeareth in that wizard Balaam, Num. 23. who saith, that God must first be displeased, or ever he could prevail against Israel by his witchcraft; therefore must we not seek for help of them, they have not power to hurt nor to help us. Ford God is almighty, and he must help thee, therefore turn to him by faith and repentance, and do not fly to them. Means may stay God's children for a time, that they look not to God, nor to their sin: yet if the punishment be long upon them, than they lift up their eyes unto God, Psal. 30. 2 As when a man brought into the jail, conveying him out by bribing the jailor, Simile. purchaseth to himself greater punishment, if after he be taken, yet suing to the prince for pardon, getteth it and scapeth clearly: so if a man be healed by a witch or wizard, which The cure of Witches. is unlawful, he deserveth a greater evil, if the Lord visit him: wherefore let such speedily repent: but if we be healed by the Lord, and the means he hath ordained, than we freely escape and may be thankful. 3 The wise men of Egypt could not do as Moses and Aaron in the small creatures, where we shall note, that witches cannot hurt, further than the Lord will, as the devils paces are also limited, and they cannot hurt, when, nor where they will, but as the Lord is displeased, as Balaam confessed. And Ahab was not deceived, before the Lord gave the spirit leave, that so the hypocrisy of men, which receive not the truth in love, may be detected, yea the Lord may afflict his children for a time hereby, for to let them see their unbelief, and to stay their faith. 4 Many not knowing their own infirmities, rashly vow, and promise liberally, as Vowe●. whores and thieves, and therefore anon after return to their vomit. But the children of God, knowing their own weakness, are afraid to make large promises, and yet stand more strongly afterwards against sin. CHAP. LXXIII. Of the word of God: and of the confirmation thereof by wonders. THe Lord being about to give his law unto the Israelites by the ministery of Moses his servant, doth aforehand warn Moses thereof, & this he telleth him, that he will be seen of him in a dark cloud. Of this the Lords strange and wonderful appearing, there are two ends or causes; the first was, that he might get more credit to his law, and also to Moses the Minister of the law. The second was to show Moses his weakness & infirmity, whereby he might be humbled. And for the first, we see that when the Lord would bring to pass any mighty works, he did withal show such mighty signs, as made his works with reverence to be received, and those whom in his business he had appointed Ministers, to be well accepted. In the day of Elias, when the law had lost credit in the hearts of men, and was little or nothing at all regarded, then did the Lord wonderfully, work by his servant Elias, and did great things by his hands, that credit might once again be won unto his law. And when he brought his son into the world, by whom he would publish the Gospel, even the saving health of all men, such works were showed, as had not been from the beginnings, and such wonders were wrought, as made all men amazed, at such time as these more than ordinary mercies were brought and offered unto the world, whereunto these extraordinary works were coupled and adjoined, and therefore such works cannot ordinarily be looked for, because they were never ordinary. For if such works, and signs, and wonders should now be looked for, and if we should attend unto them, and believe them, Wonders. the Lord would then have warranted them to us by his word, and then he would have foretold us, that such things should after come to pass. And hath he done this? No, no, he hath taught us another lesson, and clean contrarily hath he admonished us, when he biddeth us beware of false Prophets, which come to us in sheeps clothing, and would purchase credit to themselves by lying signs and wonders. Seeing therefore that there shall be many such false Prophets, especially in the latter days, which shall be sent abroad even into all places, effectually to delude those that have not received the truth in love. And again seeing the Lord is not bound to means, but he will work, when, and where, and how it pleaseth him, that we may wisely judge of them, and discern the spirit of error from the spirit of Truth and life: it shallbe profitable for us to set down some true notes of those wonders which are set out to us in the Word: if by comparing them together, it may appear Notes of divine wonders when, and how far they must be received, and contrarily, when we may and aught to refuse them. The first note or difference is in the works themselves; the other is in the persons by whose ministry they are wrought: & for the works themselves, which God hath extraordinarily wrought, there hath evermore such Majesty appeared in them, that the finger of God might be so plainly seen, that all men, yea, even wicked sorcerers have been brought and forced to acknowledge the same: and though the Devil can turn himself into an Angel of Light, and his ministers make a show as though they were indeed the ministers of righteousness; yet let them work what they will, and say what they can, neither their works nor words shall bear such an apparent show of Majesty, as the works of God have ever done. Every man therefore may plainly see God in his works, and none shall be deceived by the oaths, but those that love to believe lies, and are willing to deceive themselves, whom God doth justly give over to be deceived, and to fall Who be deceived with the lying wonders of Antichrist. from Faith, because they loved not to abide and stand steadfast therein. For as an Ape, of all other living things most like a man in shape, & yet most unlike of all others in quality and condition, can deceive none: but every one will easily know an Ape from a man, unless they be fools or children, or such as will be willingly ignorant: so between the works of God, and the lying wonders of the Devil, there are so clear notes of difference that all may easily discern them, but those that shut their eyes that they may not see, and harden their hearts that they cannot understand. The children of God do receive such wisdom Simile. from above, and such knowledge doth the Lord in mercy bestow upon them, that they are able to discern the spirits, to try their works, whether they be of God or no, and to sever true doctrine from the false. And albeit the Lord sometimes correcting them for their sins, do suffer them for a while to be deceived, and that they might hate falsehood the more, doth let them a little be deluded therewith: yet because the Truth of God it cannot fail, not an hair of their heads perish, it is impossible that they should for ever fall away; it is impossible that they should finally be deceived, and become open enemies of the Truth, or obstinate maintainers of a lie. Secondly, the Lord did never raise up such extraordinary workmen, or show such extraordinary works, but it was either to confirm the doctrine that had been taught, to get further credit unto it, or else to make it more clear, and to give a greater light unto the same: As we see in Moses, who came to bring the Law unto this people; not a new Law, nor contrary to that which was before, but he renewed it, confirming, and making it more clear, and that which they had before, delivered from hand to hand, that he gave in Tables, and that which they afore had practised, he giveth forth unto them now in Precepts. For by the whole story of Genesis it is soon perceived, that not only the moral Law contained in the two Tables, The law Moral was before Moses, and observed in the in the Church before it was written. but even the Ceremonial & the judicial law were known unto Abraham, and others, that lived before the law; it was never lawful for them to have any more gods but one only and true God, and so consequently that his pure worship, which was according to his will. The Sabbath was observed and kept not only in Paradise, but even of the Israelites, when they were in Egypt, before they came to the wilderness: which they could not have done, had they not received it by traditions. The duties also in the second Table were as common, and as well known as any others were. And when we read in Genesis of Priests, and Altars, and sacrifices, differences between clean and unclean beasts, etc. it doth easily appear that the substance of the Ceremonial law was long before Moses his time: the death of adulterers, and the punishment of murderers, do plainly declare that they had the political Law before the days of Moses; & that he was not the first giver thereof unto the people: he taught therefore no new or strange doctrine, nor yet contrary to that which was before. He was only the means to confirm it, and to make it more easily to be understood, for he delivered it in plainer manner than it was delivered unto the Fathers. The Prophets did expound it more plainly than he▪ and as every Prophet was more near the time of Christ, so did he bring greater light to that which went before. john Baptist had clear revelations than any of the Prophets. For our Saviour doth prefer him before them, not in respect of his person, but in respect of his office and calling: but the Lord jesus even our God and Saviour, & our only Prophet of all others, hath brought most clear light, which he hath revealed and made known unto the world, both by himself, and the Apostles: whose Epistles and writings are by many degrees more plain and manifest than the writings of the Prophets which were before them. And do we not see, that since the time that The light of the Gospel hath dispeld the mist of Popery. the Lord began to renew the light of the Gospel, and to deliver us (as it were) from the darkness, wherewith we were well near oppressed? Do we not see, I say, that greater light doth more and more appear, & that many things are now more manifest than they have been in former times and ages? Moreover, the law had testimony from the covenant made with Ahraham, Isaac and jacob. The Prophets did prove their doctrine by the law, and the covenants, and our Saviour hath his witness out of the law and the Prophets: and his Apostles did draw their proof from all. The law is in the Gospel, and the Gospel in the law: and therefore whosoever shall not make their doctrine agreeable to the law & the Gospel, they may, nor ought not to be received: but in the boldness of God's good spirit, we may say with S. Paul, Let them be accursed. For the Lord is not contrary, nor unlike to himself. As the spirit spoke in old time in the patriarchs and Prophets, so spoke he in the Apostles of our Saviour Christ, and so will he speak in his true servants and ministers to the end of the world: there is with him no variableness nor shadow of change, but he abideth ever the same, most like unto himself: and so doth his word, which is of the same nature. Whosoever then shall b●ing unto us any doctrine not warranted by God's word, or contrary to that which before hath been delivered: yea, if he bring it in harder and more dark speeches, than the word of God is, or if he deliver it more strangely or obscurely, and yet will bear us in hand, and make us believe that he hath clearer revelations, we may then justly suspect him of untruth, and utterly refuse him, further than by certain grounds & reasons out of God's word, he doth confirm his Doctrine. And as we may rightly hold all the doctrines of men accursed, when they speak or write any thing contrary to the wholesome word of truth, or else do add anything thereto. So likewise if any shall take away from the word of God one jot or tittle: we may in the fear of God, and in the zeal of his truth pronounce against him that sentence, wherewith God in great wisdom hath closed up his holy Scriptures: The Lord will take his part out of the book of life, and out of the holy city, and out of those things which are written in this book. 2 john saith, the Spirit bloweth where it listeth, so also as much as it listeth, sometime The Lord often useth vehement speeches to spur our dull hearts. breathing softly like the cool air, and sometime like the whirlwind: for man is full of wandering thoughts, and imaginations, especially when he heareth the word: but nothing is more dangerous than the young man's heart, which is in all places of the world at once, if you speak not what he thinketh, he doth not attend, if he be not astonished: and for this cause doth the holy Ghost often offer galling concessions, and pinching permissions, as Eccl. 10. God seemeth in such speeches at the first to favour sin. But as we lift up a thing In rhetoric. high, to drive it the harder, so God useth such speeches to throw them to eternal destruction, to break them to fitters. Yea we would think the Lord to be a proctor of evil, if he Permssio cum Catastrophe. should not sometimes be very vehement. The bitterest kind of denial is to bid us go, yet so ●●ine would God work on our heart, that he useth such vehemency. In Logic. 3 It is as far from God his nature to deride any man, as it is for him to repent: but our Per obliquum ductum. sins are so great, that if it were possible, ye should make him a scoffer. But as when salvation Why God useth vehemency of speech, and how we must read it. is wrought in the highest measure, it is wrought in greatest compassion; so the highest point of revenge is derision. We know the nature of God is full of pity, and (unless it be to very evil persons) his speeches are full of compassion. Speak my people, saith he, Micah. 6. And Esay. 5. What have I not done that I could do to thee? And, Oh that my people would have heard, Psal. 81. And when they would not hear, he speaketh to the dumb creatures: Hear heaven and earth, Esay 1. And Christ saith, O jerusalem, jerusalem, etc. These are good and royal speeches, which are very sweet, and sweetness itself. But when he speaketh to the desperate and wicked, he changeth his speech into sharpness, as Mat. 6. If light be darkness, how great is that darkness▪ If sweetness become bitterness, how great is that bitterness? Every thing, when it degenerateth into his contrary, becometh most contrary, as of the sweetest wine is made the sourest vinegar, and that, which is coldest, when it is boiled, is most fervent, the sea calmest, when it is moved, is most raging. Augustine saith, that his Risus Dei prae omni ira Dei. quod cum risu loquitur, t● leges cum luctu. laughter is more to be feared than his anger. That which he speaketh with laughter, let us read with weeping. For God never useth such speeches of derision, but there followeth immediately destruction. Prou, 1. 26 27. Psal. 2. He will laugh them to scorn, and then will break them in pieces. And because this is the last warning before judgement, when we find the Lord speaking so unto us, it is as much, as if he should say: Now hear the word, or never. Well these speeches are used to wilful sinners, as Micaiah speaketh to the King, that would go to battle, whatsoever came of it, Go to and prosper, Prou 2. Because you have not heard any word, nor profited by my sermons, nor by my inward checks, nor come when I showed out my benefit, but refused my correction, then cometh this: I will laugh at your destruction. Ephraim will needs follow Idols, well let him saith God, josu 4 Psal. 2. We will not be yoked: and will ye not? go to, the Lord in heaven will yoke you. And again, such as drink iniquity, till they have no use of God his gifts in them, woe be to them. 4 We must redeem time even from our ordinary callings, to read the holy Scriptures. 5 It is best to note the general virtue of the word, and not to use exceptions, but upon particular and constraining necessity. 6 It is the grace of God, when the word of God is of such credit with us, that it humbleth A special grace to be humbled by the word. Wonders. us more than all manner of corrections. 7 The usual dealing of the Lord is, that he first sendeth his word, than his wonders: which if they prevail not, then doth he fall to afflicting us, and the ending of one cross shall be the beginning of another, till he hath brought us to him, if we be his; or till we be hardened, if we belong not to him. 8 The word of God is the savour of life to some, and the savour of death to others, * So the sin hardeneth the clay, but softeneth the wax Sacraments. Admonition. it bringeth some to repentance, and others it hardeneth. 9 We must esteem highly of the Sacraments, & admonitions of our brethren, because in contempt of these we despise God's ordinance, and they can never have their fruit in us. For whosoever have felt the fruits of the spirit, can tell that nothing is so comfortable to us, as that great joy, which they felt in the right use of these holy ordinances of God. And hereof cometh that continual joy which the children of God take and find in reading, hearing, and speaking of his word, prayer & Sacraments. Therefore let us learn to esteem the word of God, which hath been offered so long, and let not our corruption as in other things, so in this less esteem it, because it hath been long with us, which through corruption we shall do, if God by his great grace do not sustain us. 10 Our father Adam had nothing to lead him by, but the great book of the creatures, which when by sin it was blotted, the Lord supplied this want by the word though not The Fathers of the first age had the word. written (which is clear) (for that without faith it is impossible to please God) but Abel by faith pleased God, and that faith presupposed the word, therefore they had the word: for which cause some were called the sons of God, because they were ruled by the word of God. And this word is said by the Apostles and Prophets, that it endereth for ever: therefore our Fathers had this word, though not always written. 11 We must learn principally those things, which the spirit of God most purposeth to teach us, and be more sparing in those things, which to know, God's spirit is the more sparing to teach us. 12 Although the word of God is always in season to be ministered, yet men's hearts are not always in season to receive it. 13 To one that said she had a thing told her in the spirit that should undoubtedly come to pass: he answered, how it might be of God: who after some great and grievous conflict, comforteth her. But evermore such workings are according to the word, if they be of God. And seeing such inward motions, for the most part are either offered or wrought by our own corruption, or sent of the devil, as an illusion: we must try these motions by the word, whether they be for spiritual or temporal things: if they be of God and according to his word believe them for the words sake, and not only because of the revelations: if they agree not to the word how pleasant soever they seem to flesh and blood, listen not then to them too much, and less believe them. 14 The word of God is reverenced with many titles, it is the revealed will of God; the Titles given to the word. library of the holy Ghost; the cubit of the Sanctuary; the Lantern of Israel, Psa. 119. ●09. the spiritual Manna; Christ his Aphorisms; the wisdom of the cross; the Lord his legacy; the touchstone of error; the key of the sheepfold; the mystery of godliness; the oldest way of life and truth, Prou. 28 the fullness of knowledge; the Schoolmaster of mankind; Duo ecclesiae ubera. the beacon of the soul; the seed of new birth; the mouth of the Lord jehovah; the two-edged sword; the acts and statutes of the highest Parliament; the mint of the Church; the Cum Deus aliquid dieit, etfi●d non ampl●us quam seme● dicat ea fide ac devotione accipien dum est, ac ●i saepissimè dixerit. Chryso●t▪ advers. vituper. Monasticae vitae. lodestar of the faithful pilgrim; the signe● of God his right hand; ●he lambs book; the watch-b●l; the glass of our life, 1. Pet. 2. 2 the sceptre of his kingdom, the arch of the truth; the breath of the holy Ghost; God his Oracle; the Epistle of God to the world; the inestimable pearl; the tenor of our freehold; the covenant of promise; the Court-roule of his fi●es and amercements; the well of the water of life; the Lord his treasury; the lightning and thunder of the most High. When God speaketh any thing, although it be no more than once spoken, we ought to receive it with that faith and devotion, as if it had often been spoken. We must think of the Lord his writings at the least, to be as sure▪ as the proclamations of the Medes and Persians, which alter not, Dan. 6. 12. Every jot & title in the library of the holy Ghost, is fined, hath passed seven times through the fire, ere it come to our hands, so it shall not need the furnace of our vain reason, for it further trial, Psal. 12. This word was given first by God in his own person: secondly, by the ministery of Angels: thirdly, by his servants the Prophets: fourthly, by his own Son, Coloss. 2. 3. it was written, 2. Pet. 1. 21. it was inspired, 2. Timoth-3. ●6 it is perfect, Prou. 30. 6. Deut. 4. 2. it is plain, joh. 7. 17. Whereunto we must give our diligence, bewaring that the rule of our obedience be not our own good intent, will or devotion: nor the rebellious affections of our corrupt Will worship. nature: nor that wisdom, inventions, doctrines of the carnal man, nor the examples, customs, fashions, manners of the world, but only the pure and perfect word of God, which is compared to a sword for the cleaving and dividing of the hard heart. If a sword will not serve, it is compared to fire for melting, and dissolving of such, as will not give place to the edge: but if we be so stony, as fire will not do us good, it is an hammer to batter, bruise, and ●ush us in pieces. CHAP. LXXIIII. Of good Works, and our obedience to his word. IT is written, Exod. 10 5. 6. Moses and Aaron did as the Lord commanded them, and so did they. And the Apostle Paul saith, that of ourselves we can do nothing. Yet through the Lord jesus we are able to do all things. Upon such like places the Papists gather that the commandments may be kept. I answer, that those words concerning Moses and Aaron are to Numb. 20. be referred to that particular action of bringing the people out of Egypt: for both before, and after we see many infirmities in them, yea with what temporal punishments are they punished, that they cannot enter into the promised land. That also that was said of Noah, is to be referred to the making of the Ark, Gen. 6. 22. So when David prayeth to be heard according to his righteousness, it is in respect of that cause which he had in hand, for the which his enemies did persecute him. Again, the children of God from time to time have fallen into great sins; as Noah, Abraham, Lot, and David, whose examples we ought to lay up in our hearts, to keep us from despair, when we feel infirmities in us. 2 Nothing is so available to obedience as the due consideration of God's ordinance. 3 The obedience of God is as a chain to tie up all the creatures of God from our hurt, Obedience. and as a thing to muzzle their mouths that they cannot bite us. Again, disobedience breaketh the chain, and openeth the mouths of all things to our destruction. 4 In good works we must not only be wrought upon as patients, but work as agents. Good works There be three special signs of good works: first, a good work must have it foundation Three signs of good works in the word, for a good work is grounded on a good word, and every plant, that is not planted in God his Eden, shall be plucked up. In vain we worship the Lord, with our 1. Word. own traditions, whatsoever thou dost, do it, because God commandeth thee. Now because wicked men may do good things, as sacrifice, hear the word, pray, build houses, use hospitality, etc. we must next see whether these be apples of the tree of faith or no, which only purifieth the heart, Act. 15. and even makes the actions pure. Kain kneeleth at the altar, 2. Faith. Habel kneeleth at the altar, both sacrifice, both obey the commandments, in both the same work according to the same word: but the one offers in faith, the other not. Chore offered his sacrifice, Aaron offers his sacrifice, the same work, but not the same faith. Esau losing the blessing wept, Peter losing Christ wept: here are tears alike, but not in truth alike. judas said peccavi. David said peccavi: here is repentance, the work like, the faith unlike. Yea again, as we must look to have a writ from the Lord, and with a good writ have 3. The end, God's glory. a good heart; so we must beware we look not at these things with a squint eye. The Pharisie prayeth in the market places, he would have a good work in hand, but his heart was not right, it was mixed with a little leaven of vainglory. here than falls all the great works of Papists, who will pluck part of their salvation from God, and make the Lord to become debtor to them, whereas even the very works of Christ without the promise could never have merited salvation. We must say rather, my well doing O Lord, extendeth not unto thee, all that I do, is nothing, I am still an unprofitable servant. Now all men must do good works, for the law being written for all, shall be exacted of all. Under the steward we are all contained, we must all appear, we must give an account, every tree, that bringeth not forth fruit, as well the vast oak of Bashan, as the low shrub shall be all cast into the fire. It still runs in an universality, yea the very reprobate must do well, and though he cannot attain heaven, yet his condemnation is not so deep, his worm is not so sore, his stripes are not so many. But is none more bound to do well, than others? Yes the faithful. If a brother offend, admonish him. Though the ignorant shall have stripes, yet they that know the truth, shall have more stripes. If I had not come saith Christ, ye should not have had such sins, but now have ye not wherewithal to cover them, yea of the children of God one is more bound to good works than another. Upon every soul cometh tribulation, upon the jew, etc. Who, for that they had the Prophets, the tabernacle, On whom to confer our well doings. the covenant, and we for having good Ministers and Magistrates are especially bound to good works. If we would know on whom we should show these works, I answer universally on all, even as our heavenly Father doth on all; yet this hath also a bound and restraint, Gal. 6. 10. Let us do good unto all men, but especially to those that are of the household of faith. Among them also they are especially to be helped, which most stand in need of our help, as we may see in the man in the Gospel that lay wounded. Lastly, to show Protestants most bound to good works. why we must provoke and be provoked to good works, to pass jews and Gentiles we will come to Protestants, who are most bound to good works. We are slandered to deny good works, because we would supplant and depose them out of the chair of Christ, and deny them to have the prerogative of salvation. But we defend good works. First, we affirm 1 good works out of Ephes. 5. 1. Be ye followers of God as dear children, because as God hath called us to be his children, so herein we ought to resemble his image by doing good both to just & unjust. Secondly, where it is said, Tit. 2. 12. that Christ gave himself for us to 2 this end, that he might redeem us from all iniquity, and purge us to be a peculiar people to himself, zealous of good works, we also say, that we are debtors to do good. And surely this commends all the pains of Christ, if we be zealous of good works: so not to be given to good works doth in some sort crucify him again. But it is enough that we have once grieved him on earth, & therefore let us not grieve him in heaven also. Thirdly, being the temples 3 of the holy Ghost, 1. Cor. 6. 19 it were a despite against the Lord, if we make the house Motives to good works. of God the sty of Satan, and sink of sin. Fourthly, the Angels rejoice to see a sinner repent, as also there is great sorrow, when a Professor falleth away, the heavens seem to 4 be clothed with black thereat, and the Angels wear mourning attire. But to come down from heaven to earth. Fiftly, whereas the rankest heretics have had often great feelings 5 (whereby this is no good way to salvation, to think ourselves sure in a carnal security) Peter teacheth us another way: Make your election sure by good works. 2. Pet. 1. 10. as by a sign consequent, not as by a cause antecedent. Sixtly, we must by good works avoid the offending of our brethren, lest that as Lot was vexed among the Sodomites, we grieve the 6 hearts of the Saints. Seventhly, as we are not to grieve strong Lot, so we must not offend the weak ones, for whose sakes we must abridge somewhat from our liberty in things 7 lawful: and much more cut off our licentiousness in things that be unlawful. Eightly, we must do good even for the wicked. Wherefore the Apostle, I. Pet. 3. 2. admonisheth wives 8 so to live, that even they which obey not the word, may without the word be won by the conversation of the wives. If women are thus charged, then much more men. Ninthly, because the Devil not barred out by good works, doth make us his palace, or rather his paunch, or 9 his stable; and at the fall of a righteous man, the damned do (as it were) make great bonfires in hell, let us bring forth the fruits of righteousness, which may make the Devil to some in fretting, and work more madness and melancholy in the damned. Tenthly: for 10 the confusion of the wicked in the last day, it shallbe good by well-doing to redeem some comfortable confidence of our being in CHRIST, against that day, when the sides of the wicked shall lie panting in pain. Now to make up the number of a dozen, we may be 11 moved to do good works, by considering the end of the godly, and the end of the wicked, Mat. 25. These reasons many and weighty, shall redeem us from this reproach, wherewith 12 our enemies do charge us. 6 To do good is worth the doing, albeit in vain, and as Sencca saith: He is a perfect man Perdere beneficium & dare, non dare & perdere. that can lose a benefit & give it, not to give & lose it. But whose is the hurt? CHRIST preached in vain to the jews, and Noah to the old world, and Lot to the Sodomites, but were Noah, Lot, and Christ hurt for it? And yet many writers think no good work is in vain to We must do good, though it seem to be in vain. him that it is done too. But certainly to him that doth it, it is not in vain: there is a great reward for them in the life to come. And in that respect GOD will have his children do many good works in vain. As to Moses he said, Go preach to Pharaoh, he shall not hear thee, yet go. Again, that which is well done, is better done than not done: for than it perisheth with them, otherwise it should perish with thyself. 7 There is none hath a privilege whereby he is exempted from doing of good works. Good works. The Law is given to all, john 10. Every one had his Talon, Luc. 19 Every one shall bear his burden, Gal. 6 Every one shall stand before the Tribunal of GOD: every man's blood shall be upon his own head, Ezech. 5▪ Every Tree that bringeth not forth fruit, shall be cut down, Matth. 3. Tribulation and anguish shallbe upon every soul, Rom. 2. Thus we still see it runs of all and every one. The reason is, God accepteth no persons, neither in gifts of Nature, nor in gifts of Grace, nor in judgements, even the little Hills, the small Trees, not one pin made of an unfruitful tree. But are the wicked tied to do good works? Yea, even they, Matth. 11. it is said, it shall be easier for some, then for others, which is interpreted, Matth. 8. that there is utter darkness: whereas Basil saith, the greatest sins go thither, and Luc. 7. He that knoweth his Mastere will, etc. Even the wicked must do good to make their judgement easier, their stripes fewe●, and their place better. Must Scôtos tò exótero●. Amartimata exótera. Extreme sins go into extreme darkness. We must do good to all men. any, more than others do good works? yes, the Christian must especially be zealous of good works, Tit. 2. warn them that believe, Tit. 3. 14. and in the end of the same chapter, Let our men learn to show forth good works: what manner men ought we to be? 2. Pet. 3. If any that is counted a brother. I. Cor. 5. Now then among Christians who are most bound? Tribulation, etc. on the jew first, etc. The reason is, for they had the Oracles of GOD, Rom. 3. 1. 2. He that knoweth his Master's will, and doth it not, that fellow sinneth indeed: so than this person, on whom the pouring of the ointment hath been first, aught to be most thankful in good works. We must do good even to all. Be merciful as ● am, Luc 6. and we know he suffereth his sun to shine overall. The reason is, God his image is in all. But especially to the faithful. job. 22. I cannot profit thee, etc. Psalm. 16. My well doing extendeth not to thee, but to thy Saints. It is Christ his own desire, Luc. 22. Whe● thou art 1 converted, confirm thy brethren. We can do him no good, but in his Saints. And yet ●o go 2 further, to him most of all that is wounded, as to the Samaritan, Luke, 13. If he need our 3 help, though he be a Samaritan. God could have made there should have been no need To do good duties to the soul. of them, but for that he would try the liberality of the rich, and the patience of the poor. Then much more to the soul, which is the subject of immortality, must we show well-doing in pity and compassion. 4 CHAP. LXXV. Of Zeal. THe zeal of Moses, and Phineas, and CHRIST, we should strive to have, that we may be grieved with the corruption and sins of the time, but to redress them belongeth not to us, except we be Magistrates. 2 Zeal leaveth in men a great impression, being tempted with Faith and love. 3 We must desire to be zealous and earnest in matters weighty concerning the Lord, or his people, but in small matters, our own affairs, and worldly friends, we must take heed it be not natural earnestness, or carnal, or not savouring of the Spirit. 4 One saying in his hearing, that it might be observed from time to time, that men have Confer this chapter with the sermon of zeal in the third part. True zeal & the properties thereof. Confer this with the 3. sermon of zeal, the third part. The recompense of true zeal. been more bountiful in furthering a corrupt religion, then in relieving the professors of the Gospel: he answered his judgement was the contrary, for though many in popery give much, yet it is of their abundance, but we read in no place that ever men sold their whole possessions to give to the preachers, as it was done in the primitive Church. 5 The nature of true zeal is set down, Heb. 10. where the Apostle heavily threateneth them, that willingly give over themselves to sin; there is named in the proper tongue the zeal of fire. For as fire is not without heat, so zeal is hot, & cannot long be holden in. It is set down by the contrary, Reu. 3. when after the Church of Laodicea for her lukewarmness, is threatened to be spewed out of the Lord his mouth, it is added, be zealous and amend: where we see zeal to be opposed to lukewarmness, which is too temperate an heat for the profession of the Gospel. Again, I. Cor. 14. 1. that which in our common translation we read, Follow after love, & covet spiritual gifts, etc. the natural text hath, Be zealous after the more excellent gifts. And Rom. 12. Be fervent in spirit. i. let God his spirit kindle in you a fire which may flame out of you. Now there are divers kinds of zeal, as the zeal of the world, of the flesh, of false religion, according to the world. And every man is eaten, spent, & consumed with some kind of zeal, which must shame us if we have not the true zeal, for that this zeal leaveth in us some advantage and recompense, which the world, and carnal men Note. have not. For when they have spent & set on tilt all the strength of their bodies, & powers of their minds, they have no gain but torment of conscience, whereas the godly being spent in a good cause, have that repaired in the inner man, which is consumed in the outward. Now Properties of true zeal. to know what that true zeal is, as near as by properties we may describe it, we must first understand, that it is grounded on knowledge. For if our zeal be not according to knowledge, 1 much like to the zeal of them spoken of, Rom. 11. we may come to persecute the Truth, and think we do very well. Our zeal must begin where the word begins: & end where the word ends, that in all things it be proportionable to the word. Our Saviour Christ 2 rebuketh the pharisees, for straining out a gnat, & swallowing up a Camel: for tithing cummin▪ seed and mint, and for pretermitting the weightier matters of the Law, wherein they bewrayed a rotten zeal, in that they were careful in the less, and careless in the greater points. So now a days many rather desiring to be counted zealous then to be zealous; for a ceremony Zealous in a ceremony, in principal points as cold as ice. willbe as hot as may be, and yet in more principal points of religion they are as cold as can be: in greater causes let this be our canon, to use greater zeal: in less matters let this be our pedagogy, to use less zeal, so that we remember to count nothing small in the word, and that we can increase & decrease in affection, as the thing loved doth increase or decrease in goodness. If I say, we can zealously pursue the most principal things, and for the peace of the Church can tolerate less things (for if any man in matters of less importance Two rules. list to be contentious, we have no such custom, neither the Church of God,) we shall observe this 1. rule still remembering this caution, that we count nothing small commanded or forbidden in the 2 Word. The second rule is, that we have an eye as well to things inward as outward: our Saviour CHRIST reprehendeth the pharisees, for that they made clean the out side of the platter, and left the inner-side foul, whose lives though outwardly they were without reproof, yet inwardly they were full of pride, disdain, self-love, & such like. Well, our zeal must begin within, and in time appear without: we must no less fear to do evil, being by ourselves alone, then if we were eyed of the whole world, lest that we become as painted sepulchers, and as such dishes, as are clean without and foul within. A branch of this Rule is to have a narrow and jealous eye of our own corruptions, lurking in the bottomless pit of nature, and gauged only by the word and spirit. When we love to be hypocrites, Hypocrisy uncased. in dissembling this natural corruption, and yet are busy in pretending some outward sanctimony, the justice of GOD in time will uncase us, & then the sin which we would hide, shall appear in the face outwardly, and the good which in Truth we never loved, shall be seen never to have been in us. Herein then we may go to school with the covetous man, who had rather be rich, than be counted rich, that we may rather be godly indeed, than be counted to be godly, lest that seeing we be not such indeed as we would be, we become notoriously to be such as we would not be. 3 The third rule is, that we keep a tenor of zeal in both estates, as well in adversity A third Rule as in prosperity. Many in peace are professors, who in time of troubles are persecutors, who loving the peace of the Gospel, not the Gospel itself, do more bewray that they were never truly zealous. Others, whilst they be under the Cross are very demure and devout, who if once they come aloft, forget the simplicity of the Gospel, and fall to the security of the world. Hereof comes that fearful complaint, that men hot in preaching and professing, while they are under, are choked in their zeal when they come to preferment. Such men are glad not of the gospel, but of the prosperity of the gospel; such men will be sad, not for the want of the Gospel, but for the adversity which followeth the persecutors of the Gospel. Our trial herein may be thus, if our private estate be prosperous, A true trial of our zeal. we lament with David, the estate of the Church, being ruinous: or if our private estate being perilous, we can rejoice with Paul in the estate of the Church being prosperous, our zeal is according to truth. David near the Crown for his happiness, fasted for the estate of the Church, lying in abominable filthiness. Paul a prisoner in bonds, thought himself at liberty, so long as the Gospel was free. 4 The fourth Rule is, that in pure zeal we be patient in our own causes, and devour many private injuries, that the Lord his cause may the better be provided for, & have the A fourth Rule. better success. Many can be as hot as fire in taking up their own cause, who are as cold as ye in defending the Lord his cause. This Rule observed, would sow up the lips of the adversary, who though for a time he think us to be choleric, & madmen, madly revenging our private affections, yet one day should confess, that we sought not our own commodity, but God his most precious glory. And to stretch this examination of our hearts one degree further, let us beware of that corruption, which springing from self-love will give us leave to rejoice at good things, so long as they be in ourselves, but repineth at the sight of them in others, which will permit us to be grieved at evil things in ourselves, and yet make us to rejoice to see the same in others. True zeal loveth good wheresoever, and in whomsoever Good notes of true zeal. it is: true zeal hateth sin, wheresoever, and in whomsoever; true zeal loveth friends, as they be God his friends: true zeal hateth adversaries, so far as they are God his adversaries: true zeal loveth a good thing in our most professed enemy: true love hateth a sin in our most assured friend: if we are persuaded that our enemies be God his children, howsoever we disagree in some particular, yet we can swallow up many private injuries offered, and we more rejoice in them, as they be God his children, than we can be grieved How to be grieved for the sins of others. at them as they have injuried us. Indeed true zeal is most grieved for the sins of the godly, because so much is their sin grievouser than the sin of another, by how much they came nearer to the image of GOD, than another; howbeit this must always be with a Christian sympathy; which worketh in us a grief for their sin, as well as an anger for their sin, & which changeth our grief into prayer for them. Though then we be never so far asunder, we must love them that love God, though we be joined never so near, we must hate them that hate God; in the mean time in devouring on the one hand to do all duties of love and obedience unto them, in admonishing them, praying for them, and mourning for them, as they be joined in any band unto us; and remembering on the other hand, when nothing will do them good, but the matter is at this point, that we must either cleave to God and forsake them, or forsake God and cleave to them; that nature and civility in the second table are to give place to religion, and piety in the first table. 5 The fifth rule is, that we must not be stricter to ourselves, than to any other, and be A fifth rule. more liberal in some things to others, than to ourselves. This will first cause us to cast the first stone at ourselves, this will teach us to pull first the beam out of our own eyes, and then the mote out of another's eye, this will make such an experience of sin in ourselves, that we shall neither flatter too foolishly men in their sins, nor rebuke too rigorously men for their sin. Some we shall see justly misliking a ceremony, refuse it in themselves, yet for that it is a thing indifferent, they can tolerate it in others: others there be, who being unwilling to use it themselves, judge straightly all others as heinous offenders that use it. Moses refused to take so much as a shooe-latchet himself from the Egyptians, and yet to others that would take, he would not deny the law of arms; so straight he was to himself, so liberal he was to others. Paul seeing that in some places he could not so conveniently live of other men's charges, as at Corinth & Thessalonica, although at Colossos' he Provision for the ministery. received somewhat, where they were able to bestow on him, yet he would not that all men should be tied to this example to do the like: for he laboureth much in all his Epistles almost about this, to show how Ministers ought sufficiently to be provided for, so strict he was to himself, such liberality he left to others, Rom. 14. 2. Cor. 8. 10. where he entreateth of things indifferent. It were good then, that Christians might say thus with themselves. I can do thus by Christian liberty, but if it be an hindrance to the glory of God, or an offence to my brother, I will not do it; if others do it, so their heart be good in this, and their The cause of many 〈◊〉: contem●●● in the Church. conscience is used in other good things, I will not herein wage war with them, but to join with them in greater and better matters, I will pardon the less. If this wisdom had been used long ago, what vanity had there been in the Church of God? for want of this, what trouble hath risen therein? 6 The sixth and last rule is, if we have a zeal against the sin, because it was against the A sixth rule. law of God, and therewithal have a compassion to the person, because one like ourselves An●er a●● sorrow 〈…〉 be ten 〈…〉toge 〈…〉 Co●s 〈…〉 men's ag 〈…〉 sin. hath offended, this mixture of affections causeth anger to feed on the sin, not on the person. When our Saviour Christ going about on the Sabbath day to heal the man with the withered hand, was reprehended of the pharisees, it is said he looked about him angrily, and after it is added, that he sorrowed for the blindness of their hearts: see how anger and sorrow meet; anger, that men should have such little knowledge of God, or love to their brother: sorrow; that being such excellent creatures, they should slip so foully. Look upon the Prophets, which, if in the heaviness of spirit, they did not utter their word, which in the zeal of God his glory they did denounce: so that when they most threatened, they were most grieved, that the plague spoken should fall upon them. Now that is an outreaching zeal, where our anger rather seedeth on the person, than on the sin. Samuel in the zeal of God's glory, spares not flatly to tell Saul of his sin, and yet Note. in love to his person, he was always bend to lament Saules cause, and to pray for him. Dost thou love God's glory? Then wilt thou surely admonish thy brother of his sin, because zeal cannot suffer God to be dishonoured. Dost thou love thy brother? then wilt thou admonish him with compassion, because love lamenteth the weakness of thy brother, who hath done that which thou mightest have done. FINIS. GODLY OBSERVATIONS, CONCERNING DIVERS ARGUMENTS AND COMmon places in Religion. CHAP. I. COnscience is a sensible feeling of God's judgements grounded upon the word, nourished by the consideration of the latter day, stirring up our hearts to the approving of our doings both before God and men. It is an effect of faith, faith therefore as the cause must go before; where no faith is, there is no knowledge; where there is no knowledge, there is no conscience. Many men say, this is my conscience; they might better say, this is mine opinion, this is my fancy. Knowledge is less than faith, and opinion less than knowledge. Again, it is placed in the heart, to the stirring up of us, and summoning of us to approve those things which we know before God. We must not make our conscience like a cheverel purse, stretch it too far, or too narrow, that is, be not too righteous, as the Anabaptists, and the Family of love. Saul in sparing Agag would be too merciful, and afterwards waxed cruel, by killing the Prophets. Those that are true * The old heretics. Puritans are such. We must not let our conscience loser than the Scriptures be, for than we fall to be profane. Take heed of extremes, for virtue is a mean between two extremes, taking something of one, and something of the Virtus est medium utrinque reductum. other; knowledge of generals, and conscience of particulars. Papists, and justiciaries, because they have no knowledge, but rest upon their doings, they can have no conscience. 2 2 In our conscience we must begin with the weightiest matters, as that our sins are remitted Psal. 32. 1. Psal. 103. by Christ, that our infirmities are covered, &c: but, to begin at small matters, and pass over great, is to swallow up a Camel, and to strain at a gnat, to tithe Mint, Anise and Commine it is Pharisaical. Keep the foundation; if we err in inferiors, God's spirit will in time reveal it, and the fire will consume it. 3 Conscience approveth our doings to God, that is, the thing that is done, albeit there be infirmity in the action, that is, either the manner of doing, or the affection of our doing is not good. A thing is named of the greater part: Wine a little mixed with water Simile. is wine, Aqua vitae is so called, because it is the principal: so it is called a good conscience, though some infirmity be in it. 4 Conscience is good, or evil, natural, and good; an erroneous conscience is where is no knowledge, but ignorance, or doubting, as to doubt in God's providence, Mat. 4. Command that these stones may be bread, etc. CHAP. II. Of order, and how necessary it is in all things. Between Mary's part, and Marthaes' part, we must take Mary's part first, for it is the best. And when we come to evil things, we must make a better difference than Saul did, who spared the Amalekites whom he should not spare, but dealt more cruelly with the Gibeonites: but we must provide that the Amalekites be more grievously punished, than the Gibeonites. This doctrine standeth against two sorts of men: the first is of them that clean pervert all, and can away with no order: the other is of them that make a mixture of many things. It hath been an old complaint of the world, that in the web of the law the poor fly is taken, but the hornet escapes, Order. the poor man is entangled, the mighty parsonage is delivered, for they keep much ado about a little. But if we keep a blowing & a raking so all day long in the motes, and never can stumble upon the beam, we pervert order: As for them that are shufflers of all together, who can find no degree in things, but they do first whatsoever comes first to hand; let them know, that as the Lord will not have things done confusedly, no more will he have things done preposterously. 2 Order must be had in all things, especially in heavenly things: for if in all Arts there be an order, it were ill to think that in the science of sciences there should be confusion. We shall see an order even in God himself: in the Trinity, though all the persons be equal, yet there is an established order of the second person, of the third person, though not for essence, which is indivisible, yet for better order, of teaching of us to come to the knowledge of God. And as God is an order in himself, so he requireth and commandeth an order to be used. 1. Cor. 14. 40. It is the decree of the Apostle as a general rule, Let all things be done in order. Coloss. 2. 5. Paul rejoiceth that they had order among them: but 1. Thess. 4. he describing notable wicked fellows, notes them by this, that they walked inordinately, nothing was first or last with them, they did all with disorder. Lastly, job. 10. Hell itself is noted to be a place, where there is no order, and therefore inordinate walkers do well belong to that place. So that generally we see by the Lord, by his works, by the godly, by the wicked, that order is good: much more is order requisite in action. The Praeposteratio annihilat actum. wise men saw that the deed done in such a preposterous & confused manner, is as good as not done. Now if this be so in all actions, much more must it be in the commandments of the Lord. 1. Sam. 2. there is mention made, how the children of Heli whilst the meat was yet a seething, they fetched it forth of the pot with flesh-hooks, and though they did afterward burn the fat for sacrifice, which should be the special thing to be done in order, though (I say) they did not omit to sacrifice; yet for that they served themselves first, who should have been last, and so served the Lord at last, who should have been first, it is noted as a special sin provoking the wrath of God. A plainer case than this is in the new Testament, Matth. 6. where an order is in seeking: First seek the kingdom of God, then, etc. Here is first. and then a plain order. He that was called in the Gospel to follow Christ, though he denied not absolutely to follow, but would follow somewhat preposterously, though he desired but first to take his leave of his friends, and then would be a follower; he had a repulse, he had a check for it; not for not following, but because he would make that first, that should be second, and the second first, and so the order was changed. And this is for order in general: in particular we must observe order in refusing the evil, and choosing the good: the greatest evil is most to be eschewed, the best good most to be choose. That which is most good, must have the first reward; that which is the greatest evil, must first be punished First we must forsake the evil, then choose the good; first gather the tars (saith Christ) then take up the good corn also: so that we must not only do good, but do it in order. CHAP. III. Of hearing the word of God. WE must hear the word attentively and fruitfully, and not with the ears of the world, which are deaf ears. As the Apostle said, it is all one to be a child in discretion, and a child in years: so it is all one to be deaf by nature, and to make ourselves deaf. The Adder is called deaf, for that she maketh herself so, she is said not to have ears when she hath ears, but not to hear the charmer, lest she should lose her poison: such hearers are Deut. 29 19 such hearers had Steven, Act. 7. 57 such hearers are jerem. 7. 10. Another kind of hearing there is, when one doth hear a voice, but a greater noise is in his head, excellentius sensibile, as Aristotle calleth it, so that he cannot hear the less. It is the voice of the Ostrich, Bring, bring; Emolumentum is excellens sensibile, it is the finest word that ever was invented, it maketh that nothing else can be heard for it. There is a third kind of hearing, the most usual of all, and yet heinous enough: They have ears to sleep. A very unproper speech, that is they cannot hear for sleep, as Eutychus had in the Acts at Paul's sermon, where Eutychus fell down, and had almost broke his neck for it. See the judgement of God upon the first evil hearer of the Gospel. Well, hear thou the word of God preached diligently: Potest enim tibi id in animo conting●re, quoa Eutycho in corpore. 2 There be some of this sect that will yield unto men their bodies to do with them what they will, but their souls they say are for the Lord. And why not their bodies for him also? they have an inward and a dark kind of godliness, that so think it enough to make the night, or a corner of their chamber a witness of their religion; which kind of men are to give an account for detracting from the Lord his worship. Others there are, and they will go to the congregation, but it is when the chain of idleness & other business is grown so long that they may go with some case. Some will come to the Church more often: but when the judgements of God are denounced, they say they shall not come near them, Deut. 29. 19 we are delivered though we have committed all these abominations. We have all uncircumcised ears, and naturally we have a praeputium before our ●ares, and they that are skilful in Anatomy know that there is as it were a hammer at the ●are, which will open wide when we hear vanity, but it is fast shut when the Lord speaketh unto us. It is a common disease in others to seek after variety, and so after vanity, and so nature desireth an infinitum. And these men either hunt after words, which may cause them to err from the word of truth, or else they say they hear such cold & uncomfortable sermons, as they cannot away with. If good gifts be joined with the preaching of the word, and we hear the word with the gifts, it is a question whether we hear for the words sake, or for the gifts sake: but if the word come without such glorious gifts, a man may stir up himself sufficiently thereby. And when it doth come to pass, that such unsavoury liquors be drawn out of musty vessels, we must be driven to this consideration, that God for our dullness hath shut up the mouths of his Preachers, and hath denied the power and purity of preaching unto us, and that our dead and deaf ears are the cause that the Lord tieth up the strings of our Preachers tongues▪ Neither is this to smooth or soothe up any one in negligent using of their gifts, for the Lord will have his gifts used; and a candle put under a bushel is not of the Lord his setting, it is the devils doing when our gifts are suppressed. Well, if we have ears and hear not the word, then is no difference between a man's ears and an Asses, and it is rather a property of Idols which have ears and hear not, have eyes and see not. And as they that have mouths and speak not, are rather Idol shepherds, than true Pastors: so they that have ears and hear not, are rather Idol gazers, than true hearers of the word. Again, for this cause we must hear, because we hear the most excellent object; the object of the ear is a sound or voice, now the most excellent sound is the sound of the Gospel, the most excellent voice is the voice of the Preacher. Another reason may be, that our members are put to their best use, when they serve most for the glory of God▪ as our feet are put to the best use, when they carry us to the congregation, our hands when they are lift up in prayer, our ears when they be hearkening to the word of God: and therefore they provide well for themselves, that early in the morning before they do any thing else, do put out their members to the best use in the worship of God. And surely if there were nothing but the bare word of God delivered unto us, as it is a thing containing the will of God, it were worthy the reading, hearing, and meditating: but when it openeth to us the treasures of salvation, when it teacheth us wisdom, and equity, so as we may be able to discern every affection, it is a thing much more worthy our travel. We think that we may fly up to heaven by the wings of profound knowledge: but, saith the Scripture that learned preaching shall save us? No, the foolishness of preaching must save us, all our salvation must be fetched from hence, & therefore it is worth the hearing, this is joels' trumpet, and of great force. We must learn therefore to use a preparation, without which all our service stinketh before the lord When thou interest into the house of the Lord, look unto thy feet, Eccles. 4. 17. Stand in awe (saith the Prophet) common with your own hearts▪ Psal. 4. And job. 1. 6. job is said to sanctify his sons. 2. Chro. 30. 18. 19 though many of the people had not cleansed themselves, yet Ezechtas prayed for them, that prepared their whole hearts to seek the Lord. But all we rush to the congregation as a fox out of his form. And though we have knowledge enough, yet we had need to be straighted, because we are as a broken bow, and in seeking of knowledge we must seek it fruitfully: scire, ut scias, audire ut audias, is mere vanity. Every one would be a patient in the word of God, but there be many pragmatical things: Beatiqui audiunt. What is that enough? Beati qui ambulant, qui custodiunt;▪ eati qui perseverant. If we will not hear, the time will come when we shall be constrained to hear: if we will not hear when the Lord speaketh, we shall cry but not be heard: if we hear it as a bond to tie the Lord to hear us again according to his promise. 3 Look how near we come unto the practice of David, so near are we to the lively members of God; and look how far we are from that, so far are we from the image of God. Men rather seek for profound knowledge, than for faith that worketh by love, and covet more the ministerial doctrine, than after the power of the Spirit. Therefore God, who is as able to send a lying spirit into the mouths of 400. Prophets, as into any of the meanest Israelites, doth punish them commonly with strange doctrine, & give them up to strong illusions. We ought to have such a burning affection in us, that we should not be able to express it, as David had, who because he could not express it, useth an exclamation, Psal. 119. 97. O how love I thy law! but men's hearts are dull, and their spirits heavy, they are far from this affection that was in David. 4 Our love to God's word is a trial of our love to God; he that trembleth at God's word, and is obedient unto his voice, doth better than he that offereth sacrifice, and he that loves God's word, doth love God, and else not. Where the love of a man is, the practice will be there; Matth 6. where the treasure is, there will be the heart. As the covetous are bend upon their riches, as the adulterer is bend upon his lust, and the gamester on his pastime, is not weary in sitting up whole nights and days: so the godly on God's law, they study in it night and day, they study not by fits and starts, as some do, but continually. David proveth his love to God's word, because he placed his whole delight and felicity in it, as appear by the grief he had in the want of it. 5 When many means are used men stand more excuseless, that in so often repeated and reiterated mercies and method of teaching, will nevertheless buy out their condemnation, by a willing ignorance, and will not be taught. Again, we are fitter one time than another to make our profit. Tell men of their sins to day, and they may fleare at it; tell them to morrow of it, and the tears may trickle down their cheeks: and Elihu saith, God speaketh once or twice, and yet man heareth not, till a third time come. And shall we think our fathers needed this rather than we? Surely there cannot be a more sure token that God his spirit is our teacher, than that we find a desire still to more and often hearing: and who seeth not that we are subject to spiritual transmutations, and how easily fiery inflammations raised betwixt God and us do die, if God be silent yea but a little? Therefore let us say with the Church in the song of Solomon, chap. 8. vers. 13. Cause us still to hear it. Some think to stand in some sort, though the Lord build them not, although as the Psalmist saith, Except the Lord build, all is in vain: so there is a learning of things without the Lord, yet the profitable building and learning is only of the Lord. We are therefore to be delivered of this common error, which makes us, when we do not profit, to accuse our Teachers, and to carp at his matter, or to quarrel at his manner of delivery: wherein as we do not free and excuse all Teachers as faultless, so it is a certain truth, that teach he never so well, sound, and orderly, yet that will not serve, we must have a greater thing. Christ we know made many sermons, yet there were many so far from profiting by him, that all that he gained in his life, and in his death, were not above six score persons: and therefore no marvel though at our preaching some profit not. It may be some think, that if they should hear Christ speak personally to them, they should profit, and be made by and by perfect good Christians: but it is not so. Though David was taught by Nathan and Gad, two excellent men, yet how oft doth he pray after they had taught him, that the Lord would teach him? To this purpose therefore we must learn two things, the Minister teacheth but the ear, he that teacheth the heart, his chair and his pulpit is in heaven: so that at one time we must attend as it were on two Preachers. Now if we think all to be one labour, persuading ourselves that it is enough to listen to men, we deceive ourselves; and this deceit hath wrought that either we bring no hearts at all, but only our ears, and so though the Minister have some part, yet God hath nothing to work on; or else we bring such worldly hearts, that there is no room left within to any further teaching than the ear. Hitherto come then the short and the long. If we will be taught of God, though Christ come to teach us in his own person, yet we must labour for a double hearing, that is, both of the ear, and of the heart, both inward and outward, else it shall fall out with us, as with sundry other things: there are some fruits both of corn and plants, which come up, but not of any sound seed, which cometh to a blade or so, but it never yieldeth a ripe substance: so there is a momentany springing up of some knowledge, from some corrupt seed, as of eloquence, of pleasing words; but these men have nothing, but as it were a wild egg engendered in them, and the fruit of it will never last long, be the Preacher never so forcible in his speech. But when God teacheth, Amos the herdsman from his cattle, Peter taken from his nets and fishing boat, do much profit us. Many of the Saints of God before us to this end have showed how they have been taught. Augustine after he had nine years studied Divinity, in which time no doubt he oft read over the Bible, yet at the length was much moved with a place in the 13. of the Romans, Put on the Lord jesus: and this was the place that after often reading, he was nothing but ordinarily touched with; and yet after, God's spirit laying it to his heart, is was the means whereby he confesseth himself to be converted. CHAP. FOUR Who be swine, and who be dogs. BY nature we are all swine, and dogs, for that we folllow our own uncleanness, but especially, we that were Gentiles: for in that respect Christ calleth so the Cananitish woman, making the jews whom he called children in a privilege above us: but since the wall is pulled down. Beside our natural condition we are all vessels of wrath, followers of our own gorge, until that strong & strange change be come upon us, Esay 11. when of dogs we become lambs, of uncleaneness we become clean. Howbeit, the Scripture doth not so understand us to be dogs; but such are meant by our Saviour Christ to be dogs and hogs, who having the continual means either break into the contempt of the things themselves, or fall to an open despite and violence against the Ministers that bring them. Whether it be then that we turn again to our own righteousness, and to seek justification by the law, in which respect Paul calleth them dogs, and concision; or whether being raised in the blood of Christ, we do not only slip, but plunge ourselves into the gulf of sin again; in this respect we may be called swine and dogs. For we see this is the estate of the dog, that continuing and carrying in himself the torment of his own body, and bearing the burden of pain in his bowels, he for a while casteth it out, and being discharged of it, he after chargeth himself with it again; so they that carry a fire of grief in their own bosoms, even a confidence of their own righteousness, if having for their comfort cast it off, resume it, are well compared to dogs. Such are our papists, heretics, and familists. The nature of the swine is, that being clean, she retireth to her filthiness: so they on the other side who by the water and fire of the spirit have been so cleansed, that there hath appeared an open and a sensible change among them, if after they fall greedily to their former vanity, they are as swine. And so both the falling away from true religion, and the revolting to the former corruptions of life, the malicious refusing, or brutish persecuting of the word, or Ministers thereof, come within the compass of these creatures. And so long as such sins be used, so long must we cease giving precious things, until place again be given for the footing of the Lord. The reasons are, for that in that estate they will either tread under foot, that is, contemn such good things, or they will turn again and wound a man, that is, persecute, or else deal ill with hand, or tongue, issuing from such persecutions. To such we must not cast pearls: for to them we shall do no good, but to ourselves we shall do harm. CHAP. V. Of unmercifulness. THe Sire of such unmercifulness is the devil: which if it be so, good Lord how many legions of devils be in some then? Por quae quis peccat, per eadem punitur: If we offend by unmercifulness, God will punish us by unmercifulness. Our courtesy is like judas his courtesy, to kiss, & say, Hold him: It is joabs courtesy to say, Art thou in health my brother? and to stab in with a knife: it is the devils courtesy to Esau to seem to bewail Gods hard dealing with them, the easier to entrap her: it is the courtesy of the pharisees to Christ, to say, Master, we know thou art no man pleaser, and to get an inditement of treason against him. The less indeed of this courtesy, the better. Well, many times the beautifullest things have not the necessariest use, nor the richest men do the most good, and in common use, the gold doth nothing so much service, as iron. We see that in the army many bear a better and a bigger show, but when aught is to be done, all lieth on the poor Pioneer; and there is none of us but well he woteth, that in the most gorgeous house, that is, though all the other parts be more sightly to see to, yet the principal part of all the foundation is nothing but a few oystershels, and potsherds, and rubbish, and such like baggage. And when as the best of us all is no better but esca vermium, worms meat, for nothing but the very dunghill, though he be covered with purple cloth, yet notwithstanding the worst of us all is proud enough, and thinketh as well of himself as the best deserveth: yet as riseth our good, so rifeth our blood, qui velit ingenio cedere, rarus erit, he that will think of himself less than of another, he is an odd fellow, show me him, give me such a fellow. CHAP. VI Of Works. TO except, or to prophecy against the promises of God, is not good, because it is 1 sufficient for us to do the thing warranted by God his mouth. If in offering our service to Christ we lose twenty and win one, it is gain enough: and it is better to do a thing in vain, than not at all. Moses went to Pharaoh, though he knew before he should not profit him. If we do well, the good thing persheth in another, and not in us, but if we do not the good we may, than the good thing perisheth in us. Again, we shall not receive a reward according to our success, but according to our labour. The Lord doth esteem a barren duty, and no man doth (as it were) cast away, and spend in Sterile officium. vain so much as he doth. How many sermons spendeth he in vain? how many threatenings in vain? how many promises in vain? how many things commandeth and forbiddeth he in vain? men nothing esteeming them, & yet he ceaseth not. Therefore herein we must not far better than the Lord, and yet as good children of so good a father, we must still labour to do good, though we reap small fruit. 2 May we follow a rabble to do good? this is a question: I answer, we must not follow Non faciendum quia multifaciunt, sed quia bonum. Vt bonum faciam, an been, satis mihi sunt pau●i, satis unus, satis nullus. a multitude to do good, for by following them to do good, we learn to follow them to do evil. This is my meaning, we may not do it, because many do it; but because it is good: for if the other be his reasons, surely he will ●ollow in evil also by the same motive. It was well said of a learned father taken out of a Philosopher, a goodly speech: To do good, or to do well, few shall suffice, yea one, yea none. I have laid the best medicine I can to this sore, yet it will itch still, it hath many allures, and will continue still, for it is one of those sweet evils, job. 10. It may be effectual to some, yet if none follow it; I have done my duty, Cantavi canticum dilecto meo, I have sung a song to my beloved, and so an end. Election is a great spur to good works. It is not as men say, if I am elected I cannot Augustine. Si potentiores faciunt, non faciam quia faciunt, sed gaudeo quia faciunt. perish, I may live as I list: but if thou art elected, thou art also elected to the means to faith, and the fruits of it, else thou art not elected. CHAP. VII. Against Policy. THE godly have ever been wiser than the politic of the world. joseph was wiser than the Egyptians, yea than his brethren, and yet they were wiser than the rest. Daniel, Moses, Paul, wiser than their enemies. The Gallathians mingled the Law, the Corinthians preached gloriously, yet Paul was wiser than they all. The politic were overthrown at building of the Tower. Pharaoh in Egypt his policy was, first in killing the males, 2. by his setting of Conjurers against Moses: so men believed: and some men do write, that Moses was but a conjuror. 3. in letting them go, and following them: now saith he they are entangled in the rocks; but what was his end? he sunk down like a piece of lead in the red sea. Balack sent for Baalam to curse the Israelites: his most devilish policy that could be was this his counsel, Thou canst not, saith he, bring them to open idolatry, send for them, bid them to banquets of meats offered to Idols, make them drunk; so doing they fell; first, to adultery, secondly, to idolatry: but this wretch Balaam perished with so many thousands of them. Saul to hold in the people; 1. would sacrifice before Samuel came. 2. gave Michol to David for so many foreskins of the Philistines; not that he loved him, but that the Philistines hands might be upon him, and not his own: 3. when that way prevailed not, he by force would destroy him: 4. he goeth to the Devil, for this is the end of all policy when it cannot prevail, that they ask counsel of the Devil. The Devil after he had deluded him long, now tells him the truth, and after he kills himself. Look the policy of Abimelech; and Achitophel, who being crossed in his counsel, went and hanged himself. This may terrify all Machiavellists, and crafty politicians, and 2. encourage all to rest on God's word, which maketh us wiser than all foes and wicked of the world. CHAP. 8. Three special notes of a man truly righteous and religious. THere be three things whereby we may know whether we be in the right way or no, and they be precious and dear in the sight of them that have a care to please God. The first is our gross temptations: for many trusting to good talk, good education, good company, and thinking themselves well settled, are content to rest in these means, and travel not to see their inward corruptions, and privy temptations, which if they be but burdensome unto us, and make us as it were sick to carry them, it is a good token. The second thing is by marking our affections, if we love nothing so much as the favour of God, fear nothing so much as the loss of it, having found it if we carefully keep it, and having lost it, if we never be quiet till we recover it, being content to want all things to have it, not staying in the possession of all things if we want it; this is a good sign. Thirdly, we may comfort ourselves if we fear God as well in prosperity as in adversity, and love God as well in adversity as in prosperity. For every man can fear him under the cross, as Pharaoh, Saul, and Balaam, and every man can praise God in abundance, as who praised him more than jobs wife being in prosperity. CHAP. 9 Of the Sabbath. BY nature all days are like, as are all men, water, bread, wine, until God sanctify them, that is, put them a part to a several use. As amongst men, the Magistrate, the water in Baptism, bread and wine in the Supper: so among days the Sabbath, Gen. 2. 3. (because of God's appointment) are not to be accounted common. Acts. 10. 15. What God hath made clean, pollute thou H● o theò● ekathárise, su mè koinou. not: Pollute thou not, that is, employ thou not, as thou dost other things, to common uses, but let it serve to holy uses only. For nothing consecreate was ever put to profane or ordinary uses. Exod. 30. 38. To sanctify is to make holy: It is said, God hath made holy the Sabbath. For himself it is superfluous, to whom all things are holy; for us and for ourselves therefore is the sanctification thereof. For, 1. Thess. 4. 3. the Apostle saith, This is the will of God even your sanctification: therefore he sanctified it for us, that is, he Touto gar esti to thélema tou theou ho agiasmos humôn. blesseth the word which we hear upon that day, after a more effectual manner, and with a more special blessing to beget in us holiness, that we may by it become holy, as he is holy. God then by his blessing hath sanctified it, we by our obedience must sanctify it, that is, be occupied in all those exercises of religion, whereunto God hath annexed a promise of working in us true holiness. To do otherwise is to oppose ourselves to the ordinance of God: yet though we do profane it as much as in us lieth, the day doth remain Means for the sanctification of the Sabbath. holy, as Christ witnesseth. A man may commit adultery with a woman, and yet she remain chaste, Matth. 28. Now I do say, we do sanctify the Sabbath day, by using the means, by which sanctification is wrought in us, as by prayer, Act. 16. 13. privately or publicly used, Psal. 122. 1. and secretly among the faithful to be used before all other means, Psal▪ 95. 6. after all other means, Numb. 6. 24 or by reading the word, or hearing it read, Nehem. 8. 8. in the assembly, Act. 13. 13. or reading it privately ourselves, Dan 9 2. both to the trial of that which we have heard, Act. 17. 11. and for our own private meditation. If reading we do not understand, we must provide us a guide, either by word, Act. 8. 19 or 2 writing, that is, by Analogy, or by hearing the word Preached, which is the chief means of Guides. 1 all the rest, Luk. 4. 16. Rom. 10. 14. By singing of Psalms, Psal. 92. 1. generally containing the 2. 3. praises of God, or more particular, as present occasion shall serve. By meditation, Psal. 92. 2. 3 upon the word preached, or read: upon the creatures, Psal. 143. 5. upon God's judgements, 4 and mercy towards ourselves, our father's house, the places wherein we live, and the 1 Church of God elsewhere: by conference, Malach. 3. 16. of that which hath done us good, 2 or the wants we feel in ourselves: by using practice, that is, by doing those things which 3 may testify unto our conscience, and before men that sanctification is wrought in us, and 4 that the means have done us good, Matth. 12. 12. 2. Cor. 16. 1. 2. and that in things corporal, which some have set down in a Latin * Visito, poto, cibo, redimo, lego, rolligo, condo. verse: or in things spiritual, uttered in another Latin * Corrige, fuade, doce, solace, remit, far, o●●. verse. Without bodily rest we cannot thoroughly sanctify this day: For Adam in Paradise, and in the estate of innocency could not do it, much less we as we are. Therefore even before the fall he had a Sabbath, Gen. 2. 3. giving him therein to intend the service of God wholly and only, for the other six days he was to dress the garden, Gen. 2. 15. The equity of this commandment is the rule of nature; whatsoever must be thoroughly The Sabbaths use. done, must be wholly done. We are to rest from the labour of the six days, that is, from whatsoever might have been done, or may be done after. For which cause we are commanded to remember the Sabbath before it come. We must abstain from bearing of burdens, jerem. 17. 22. from buying and selling even victuals, Nehem. 13. 15. from necessary labour, in necessary, and at necessary times, that is, both in seed time, and harvest, Exod. 34. 2. yea even from whatsoever may seem to have a show of holiness, in the very building of the Lords sanctuary, Exod. 31. 13. generally, whosoever doth any work on the Sabbath defileth it, and committeth a sin worthy of death. The punishment which God threateneth to that country where this precept is neglected, is the plague of fire, jere. 17. 27. And to keep the Sabbath, buying, and selling therein, Punishment for the breach of the Sabbath. is the Sabbath of the men of Ashdod, and Tyrus. Nehe. 13. If we must cease from our vocation wherein God hath placed us, and the works thereof, then must we cease from feasting, games, fairs, and such like of less necessity, of greater impediment for the Sabbath: such is the Sabbath of the golden calf, Exod. 32. 6. And if we must abstain from Recreations. those things which in themselves are not evil, then from surfeiting, idleness, doing of our own wills, and which at no times are lawful: otherwise it is the devils Sabbath, & not the Lords, Es. 58. 13. Neither must we think if we precisely keep the bodily rest, and put on our best apparel, that we have satisfied our duty: for as bodily labour, so bodily rest profiteth nothing, 1. Tim. 4 8. Therefore we must take heed that our rest end in sanctification, or else our Ox and our Ass● keep as good a Sabbath as we. No commandment is both affirmative and negative but this, to meet every way with us: every precept else runs in this tenor, Thou shalt not: this requests us mildly, and saith Remember, nay, it not only desireth us, but it persuades us, and gives us a reason, whereas the Lord might absolutely command us, yea he affords not only a reason, but many reasons, as four in number, which is to none else, that every way we might be persuaded. Now he useth the word of remembering for a special watchword of watchfulness, which importeth thus much. Whatsoever ye do, do this, and do it with care, have a special regard to this, in any case forget it not, that so we might think the breaking of this day to be no trifle: & it is taken carefully from us when we give a special charge, Deut. 5. Take heed to this day, remember it, ere it come, ye may be overtaken. By the Sabbath is meant the holy rest, so the land hath a Sabbath: and this day is exempted by God from the rest to this end. Indeed by nature all days were alike and common, till God severed one; which for his sake, and the ends sake must be distinguished from the ordinary days: so all men and creatures were common, until the Lord set them apart to special uses. The Sabbath is wholly moral tows, and to our Fathers; partly moral, and partly ceremonial to the jews, unto whom every commandment had a ceremony; first, by reason of their weakness; secondly, because they were under the cloud. Now they are cut off. But before them was the moral use of this precept, even from the beginning, Exod. 16. nay Gen. 2. and no tradition quenched it. So our Sabbath continues, and takes hold on the conscience. True it is, every day we are bound to sacrifice, and not to forget our duty, Psal. 1. 2. we must pray continually, and David sacrificed thrice a day, Psalm. 55. but this day must be wholly sanctified, no part of it must be given to other things, to look to ourselves in, So Adam had a vocation, and a rest in part, and wholly: for nature distract, can do nothing well. As for the cremonie of the day, it was in the seventh day, but that is altered into the day wherein our Redemption was finished, and the world renewed: and therefore by the Apostles themselves this day was instituted. 1. Cor. 16. Acts. 20. 7. For the name it is plain, Apoc. 1. 10. The rest of it, in regard of the straight-yoke, was from gathering sticks, Sabbaths' rest Numb. 13. 32. from kindling a fire, Exod. 35. 3. and the sanctifying of it, was in killing of Lambs, and offering flowers. The Sabbath is a sign, but not a ceremony, as the tree in Paradise, it doth admonish of Sabbath, a sign. the true Rest, & is a pledge of the everlasting Rest. It is the agreement between the Lord and us, Exod. 31. 17. Ezech. 20. 12. It is the Market-day of the soul to gather Manna, which is the bread of life. Well, we must first rest; from what? from our own work, works, words, and delights: for the Law is spiritual, Esai. 58. 15. First, we must rest from the works and labours of the six days, which are here opposed to rest; from bearing burdens, jere. 17. from gathering Manna, Exod. 16. which was their food; from treading the winepresses, and making bargains, Nehem. 13. from bringing sheaves, Ibidem, both in Ear-ring time, and Harvest, Exod. 34. 21. To work on the Sabbath is to defile it, Exod. 3. The plague of fire, is God his judgement of it, jerem. 17. 27. God's severity by death, Exod. 35. As for the sanctifying of it, GOD hath made it holy, Gene. 2. 3. By his blessing he associateth us to make it holy, as well as himself, & that is by our obedience. He hath done what he can to make it holy, let not us profane it, & he will not account it holy, unless we so use it. We must therefore separate it from the common uses, as the Church, the font, the cup, which are put to holy uses, to the worship of GOD, & the furthering of religion. First, we must separate into God's work, as preaching, Luc. 4. 16. Reading, Acts. 13. 13. Prayer, 16. 13 conference, Mala. 3. Meditation. Psalm. 92. or any good work, Matth. 12. 12. whatsoever showeth in us the power of Christ his Resurrection. Now to the reasons. It were a great sin not to yield to his Commandment, a greater, not to yield to his perswasionss. His first aeson is, Six days shalt thou labour, etc. This is rather a permission than a commandment, as was that of eating of the Trees in Paradise. If GOD had given us one for ourselves, and kept six for himself, it had been equity in him to command, and duty in us to obey: now he hath kept but one for himself, and that for profit too. To break the commandment in respect of such liberality, were great sin, as we may see in nathan's conference, in Aevaes' reasoning, and in Joseph's argument with his Mistress, as also in Io●s speech to his wife. And do all that thou hast to do: That is; Finish all ere this day come: Reserve this wholly to GOD, use not this to perform any part of thy business: For therefore have I parted the six days, and given thee them, that this (one) may be wholly mine. Secondly, the Lord saith, it is his Sabbath; therefore not ours, neither to use it in our Fairs, our Harvest, or our plays. So that the offence reboundeth up to heaven, Rom. 13. 2. In it thou shalt do no manner of work. Here is the negative part, work six days [Rest the seventh] in them do all, in this do none: a flat antithesis. GOD hath dealt prodigally with us, let us not deal sparingly with him. Thou & thy son. We see he begins with the superior; ergò, he ought to be so far from hindering, that he must look to the sanctifying of this day, and provide that his inferiors, and they in his government rest as well as he, both from their own, and from their masters business. The practice whereof we may read. Nehem. 13. And the reason is good, because in respect of God and his service, there is no respect of Master and servant; so that though the superior rest himself, if he provide that all his house do rest as well as himself, he violateth the Lord's rest. Deut. 6. 7. Thy cattle, for bodily rest. This showeth God's mercy to be great, which provideth for man and beast, and this he doth, that too much might not be exacted of the creature, but that they might have a breathing time: And secondly, that we seeing them rest, might the more effectually be moved to rest ourselves, as the King of Niniveh. Thy stranger; We must have Lot's care over the body of our strangers, they are of our jurisdiction whiles they are under our roof, and we must sanctify our house, much more every man must be sanctified. GOD, thus in setting down Nostri juris. every particular, takes away all occasion of quarreling in the breach of this law. For in six days. This is set down, that in the Lord's method we might consider of his works, as David, Psalm. 139. and job, chapt. 10. We have the example and practice of it in GOD himself, who being above all Laws observed this, to make us more willing. Let us be like to him, for by having notable examples, we are more effectually stirred up toe do any thing. It is the use of the Scriptures after reasons to exemplify, as CHRIST, joh. 15. in teaching humility, & Paul 1. Cor. 11. Therefore we are to follow God, if we be his children, who hath for our example vouchsafed this day this great dignity. He blessed it, and the works of it, making them effectually to work in us regeneration, and fitting us for eternal life. He hallowed it to the ease of servants, and beasts, so bridling our wordliness to the Meditation of his creatures, to the work of Faith and charity. Wherefore what God hath hallowed, let no man profane. CHAP. X. Of Discipline, and Excommunication. WHen men are neither profitable for the land, nor good for the dunghill they must he cast out. This casting out hath a necessary use in the body natural, as where nature cannot do it of herself, there she doth it Excommunication. by art; in the body civil as by exile; in the body ecclesiastical, as by excommunication; in the body economical, by suspension or expulsion. God cast out Adam from paradise, the Angels from heaven, Abraham cast out the bondmaide with her son, Moses separated the leprous persons from the clean; CHRIST cast out buyers and sellers out of the Temple. 2 The rulers of the Church are called the Church, to whom Discipline appertaineth, even as Mark. 3. not the whole company of the jews, but the rulers of the Synagogue are called the Church of the jews. Therefore as we call the Court of Parliament the Realm gathered together, although it be but an Epitome to sit, and compromise of things: so these few being a Compendium of the Church, have all things committed unto them. And God himself in the Parable doth not bewray this, but doth in wisdom conceal it: saying, They will without peradventure reverence my Son: So without controversy, one would think they would hear the Church. But as the jews made a way with him that was the heir, so we say now adays with the Edomites, Psal. 137. down with the Church, that there be no fear of yoke, nor the print of the yoke upon our neck. Well, how grievous a thing it is to despise the Church, we will see by the dignity appointed to the Church in the word of God. Tit. 2. it is called a peculiar people, and in an ancient tongue, The Lords jewel, 2. Cor. 4. All the world was made for the Church, & for the Church's sake, CHRIST was a Christ, Heb. 11. He that despiseth the Church, the world is not worthy to give him breath, Hebr. 1. The Angels of God are servants to it. Cor. 6. the Church shall judge the How dangerous to despise the censures of the Church. whole world, and the Angels 2. Pet. 1. 3. 4. The Church is partaker even of God his own nature▪ Ephes. 4. The Church is the fulfilling of Christ, so that Christ is as it were maimed without it, and what can be said more of it? 3 An excommunicated person was so odious among the jews, that besides that they did excommunicate him, and shut him out of their Synagogues, if they met such a one, they thought it a special token of some fortune as they term it. So that among the jews excommunication was worse than five deaths: so much was reverenced the censures of the Church. This did the Church, but when men began to be idle they put off this duty. But what is this excommunication? A giving up to Satan. There was a great partition wall between God and us, until Christ came and made a breach, & entered into the place wherein God was shut up from us. Christ himself became the door, but the key of the door hath he committed to his faithful Minister. They that are without this wall, they are among the Ziims, and jims, among the Owls, and Dragons, they are as in hell, and in exile from the congregation of Christ. Eliah made the heavens brass three year, so as they gave no rain: but what a thing is it to make God as brass, so that all the spouts of his mercy be stopped, and all conduits of compassion should be dammed up against us? 4 In the case of discipline we have to deal with the Lord of heaven and earth: It is to good purpose to know with whom we have to deal, for it causeth us to bestir ourselves in dealing with worldly men: then how much more now must it cause us so to do? This discipline did Christ himself put in practice, who oft taketh the trouble of his members to himself, as appeareth in his speech to Paul; Paul why persecutest thou me? and in the saying of Peter to Ananias, Thou hast lied against the holy Ghost. And surely at the last day, the contempt of the Ministers shall be counted as deep a sin, as if we had contemned God himself: which may appear in Dathan, Corah and Abiram. And surely God thinketh we should honour his Church above all: and yet men say, Come l●t us kill the heir. Wherefore the Lord will come and note out these husbandmen. Howsoever men please themselves in doing thus, yet God that sitteth in heaven shall laugh them to scorn, and vex them with his sore displeasure in the end. 5 The discipline which Christ hath instituted is committed to the Church. Behold, and hear a miracle, heaven placed under the earth: where as in all other things heaven is above earth, God made heaven and earth; Thy will be done in earth, as it is in heaven: so now with David we must say, What is man that thou art so mindful of him? not only to give him the rule of earth, but even of heaven, yea of Angels, yea of God himself: so that now God cannot lose them whom the Church hath bound: so that although he doth many things without us, yet when we have done this, he doth not otherwise, etc. Else there are many bound in heaven, which are not bound in earth, especially in these days when the leaves are fallen from the tree, the beauty is gone, and the discipline is taken away: yet the Angels have chains though we cannot see them: so that they watch over the wicked to bind them, and to cast them into hell. Thus we see the high dignity of the Church, and yet this is not given to every one, but to the Church, who though they be base, and contemptible, yet the Lord committed unto them the apple of his eye. In the Epistle to the Hebr. he saith, That the earth the air, & the heaven are not worthy to give them breath, he hath made the Angels to be their servants, to them he hath given such authority. And no marvel, for he hath made them more excellent than the Angels, he hath made them the body of his Son, yea and the friends of his own self. To them he committed his treasures. And what be his treasures? Surely when David cometh to value it, he saith, that it is better than gold, yea than much gold, than much find gold, than all precious stones. Yea and that Psal. 19 he might leave nothing out, he saith, it is better than all things else. Yea the Kings of the earth do, and aught to fetch the law at the hands of the Levites, although they now being corrupted, seek counsellors like unto Achitophel. Thus we see how the Lord esteemed his Church, whom he maketh thus his treasurer. We know that Kings make great account of those men, whom they make their Lord Chancellers. The second note of the dignity of the Church is, in that the Lord hath committed his broad Seals unto them. What, hath the Lord seals? Yea, and therefore the Lord said to jeconiah▪ though he were the signet of his hand, yet he would put him off. And what seals be these? Surely it is the Sacrament of Baptism, and of the Supper, and these are the seals which the Lord hath given to his Church. The third note of this dignity of the Church is, that the execution of judgement is given unto them: and this maketh men esteemed when they are put in such high places. Well then, the Lord hath committed into the hands of the Ministers the execution of life & of death, and therefore they are said to judge the world; and if they be judges of the world, they will not reverse their sentence: and therefore they shall surely be condemned whom the Church bindeth. And though that they may not boast of their power to destroy but to edificate (for all venomous beasts can they destroy, etc. and so can the halter) yet they have great glory thereby: for the censure of the Church (as one saith) was, and is the day of judgement, before the great day of judgement come. So that by this we see to what dignity the Lord hath in all points advanced his Church. 6 It is said that the Devils dispossessed thought not so highly of themselves, but they Discretion necessary in discipline. could be content, and desired to be cast into a heard of swine: so that this is the estate of this vile fiend, that so he may be in some, neither dog nor hog is misliked of him, he refuseth not the very she, but he will have it. It is far otherwise with our Saviour Christ, he will not communicate, nor have communicated his holiness and his sacrifice to such souls, as have not cleansed themselves from the corruption of nature as swine, or from corruption of custom as dogs: he himself denies his precious things to such vile creatures, Matth 7. 5. Therefore if Christ deny these things, who dares grant them? For as in the beginning of his works, he separated the light from darkness, and in the end shall separate the sheep from the goats; so will he have us to make a separation between his Saints, and swine: and therefore he hath not only charged his Ministers, who are in office next to him, to take order for the separation of the precious from the vile, but also every particular man, according to the measure of his calling. But in our common course we offend, as not giving where we should give, so by giving where we should not give; as by not casting where we should cast, so by not casting to them we should cast. Indeed in particular to judge of a man to be a swine, or a dog, as Paul did Hymeneus, Philetus, and the Coppersmith, we cannot. If we see evident signs of a scorner, of a fool, that is, of one utterly destitute of the grace of God, of a reviler of the word, of one covered with the leprosy of sin, and pleasing himself in the wallow of his filth: when he is thus, that is, while he is such a one, that whatsoever is bestowed on him is lost, we must stay the casting of pearls, or giving of precious things to such, until the Lord by the touch of his finger hath turned him, until (I say) the Lord hath taken order for a way to be made for the applying of that which wisely is to be administered. But if we neglect to give precious things, when and where we should give them, and then after give when & where we should not, by rebuking a man in his rage, we should rather drive into a further blaspheming, than take away his former sin. CHAP. XI. Of Means. ALthough God have appointed ordinary causes, yet he hath reserved in his own sovereignty and jurisdiction the staff of them, and the virtue, infusion and heat of them. For as the Physician prescribing a medicine made with wine, it is not the bare wine that nourisheth, but it is the thing steeped in the wine that worketh: so although we have things ministered unto us by the best means, unless the Lord put to his staff all is but in vain. For as we may see some continually fed with cordial and nutritive meats, notwithstanding labour of a consumption▪ so we shall see others fed with water-gruel, and yet to be very well nourished. On this manner GOD can work with means, and this he can work without the means, because the Lord would show that he reserveth a power beyond means: although he established all things in a natural course, yet he brought forth every thing without means: so the light was created the first day, the Sun the forth day. Men seeing their corn not to grow, cry for rain: but herbes and fruits grew before rain. True it is that we look for things ordinarily now by means, but they began without means: as God making man at first without seed, now will increase them with seed, his blessing being with his ordinance, and not else. But behold a further thing, God worketh not only by means, and without means, but contrary to means also. Christ when he would restore sight to the blind man, doth it with that means which we think would put out a man's eyes, and blind the sight of him that can see; whereby he showeth that even contrary things obey him. Eliah, 2. King. 4. to make salt waters sweet, putteth salt in them: such is the power of our God which bringeth light out of darkness, which is the destruction of light. The means to reap profit by the word of God, are 1. reading, 2. hearing, 3. praying, 4. conference, 5. meditation, 6. practising. By meditation we digest things, & meditation maketh us have use of that we read or hear. Knowledge is gotten first by hearing, else one may go mumbling a long time, unless he have one to direct him: and it is a proverb among men, that the doctrine of the Master is the learning of the scholar. Secondly, because it is not good to hang our knowledge on other men's sleeves, therefore we must read. Thirdly, many read books, but they are but book-learned, as we say such a man is book-learned: these have nothing else of their own, therefore is meditation necessary, it maketh learning our own. Fourthly, we may be deceived, we may think we have knowledge when we have none, there it is good to make many doubts, and hence cometh conference: all these means are to be used, for God sometime blesseth one, and not another, we must use all lest we should tempt God: some hear, and not read; some read, and not meditate; some keep their study, and never confer. Faith is a knowledge, it is called a demonstration, it hath always relation unto the word, as the scholars learning is the masters doctrine. Wicked men know the Scriptures as it is a knowledge, but they cannot apply it, and have the true use, men of God speak as if they were moved, therefore the interpretation of the scripture must be of the same spirit, no man knoweth the mind of God but God's spirit. CHAP. XII. Daemonis appellationes, or the divers names given to the Devil in scripture. THE Devil is called Daimôn of his great knowledge, and great experience, Diábolos of his slandering, and false accusing: peir ázan of sifting, boring, and broaching the faithful to see what is in them: skoloposarkòs of making us subject to the rebellion of the flesh, the Devil of doing evil, or à divellendo, or else as in the old english monuments, the devils fetched from the Greek Diábolos, for his authority the Prince of this world, that is, of the corrupt estate of the world; for his form and ugly shape, the Prince of darkness; for his untruth, a lying spirit; for his filthiness, an unclean spirit: for his hurting, a serpent: for his experience in hurting, an old serpent: for his strength, a Lion: for his greediness, a ramping, or roaring Lion: for his poison, a Dragon: for his alluring, a tempter: for his constraining, an armed man, having store of darts: sometimes he ramps and roars in one sharp, with horns and claws full of terror in a Lion's skin, which is especially in the evil day at the hour of death. Sometimes he transforms himself into an Angel's shape, in bright apparel, full of compassion in the mantle of Samuel; in a religious habit, full of scripture, every other word is scriptum est, setting an ambush of Devils to invade us; holding the cross, and this is his craft: If he be able to change himself into an Angel of light, much more is he into a shadow of the night, for he setteth his nets, and diggeth his pits in every thing to take us in our flesh by ease, or pleasure, or pride of the eyes, suis mimis, by death, and the fear of it. In our soul he hath his forge, and bellows, evil motions, lusts, suggestions to kindle the fire of concupiscence, in our affections bending our fear, and our love, and such like to that which they should not be employed unto, in our reason by casting doubts, and planting the root of bitterness in us, which is infidelity: in the creatures by abusing of them, or by unthankful receiving of them: in the world by having his nets in riches, preferments, evil examples, customs, and evil company: in melancholy humours, persuading despair to be true sorrow; in choleric bodies, persuading wrath to be good zeal; in civil wisdom, by mingling policy with Christianity; in our best motions, by mingling with repentance distrust in God's mercies, with faith security; in making us measure God's love or hatred by blessings, or afflictions, of this life; in preventing us of good by breeding in our hearts a loathsomeness of the word, and weariness in the meaner; in stripping Christ of his high Priests garments, and true office of mediatorship; urging sometime these sayings, Except ye also repent, ye shall all likewise perish: which kind of sentences are not so properly his, as belonging to his office, which is a Mediator and true Saviour. 2 Satan is invisible, changeth himself into an Angel of light, that he cannot be discerned by the eye, no nor by reason, he windeth himself into our reason. Peter thought Christ should not die, what reason was it that the son of man should die? CHAP. XIII. Of the contempt of the ministery. 1 IEhu being threatened, called the Prophet a madbraine, (for so they judged of them 1. King. 9 that digressed any whit from the set composition of words, and orderly precepts of their art) which no doubt therefore hath, and will come to pass, because men can no longer either lend eye, or ear, than either they can see by reason, or discern by art, Oratorious periods in preaching. or whiles the speaker keepeth himself within this ordinary course of style, or carrieth himself even in an orderly and oratorious period, so long as witty invention, comely compass of matter, proportionable measure of words are afforded: but if a man come to cut up the conscience, and in some vehemency of spirit dealeth more roughly, and less orderly with their special sins, than he is brainsick, and runneth, as they say, besides the text. Neither are these complainers silly souls, but learned Parthians, and wise Arabians, men elaborate in art, skilful in precepts, and proud Babylonians, who cannot discern between a godly vehemency of spirit for the Lord of host's sake, and a railing austerity of speech for malice, or vain glory sake. If then Paul be misconstrued wrongfully, he must recompense such sins with meekness patiently, whereby often the Lord hath brought to pass, that the proudest heart of most obstinate gainsayer have been more broken, seeing the mild sufferance of the Ministers of Christ, than if they had been pursued with most hot revengement; which then especially experience hath proved true, when the Lord with some cross and humiliation sealing the truth of his faithful and zealous servants, hath caused many to think themselves to have resisted the graces of God, and persecuted the gifts of God in them, whom they thought before to be curious, precise, and seekers of singularity. 2 Grievous enough it is when our corn, our cattle, our goods and treasure shall come to the tables of our enemies, but what though we be yet freed from such Chaldaeans, yet is there a great famine in the land, which they little think of that are the Church-robbers, whom we falsely call Patrons of the Church. Little think they of it, who in stead of feeding patrons of Churches falsely so called. to salvation, starve many thousands to destruction, in whom if there were any love of God from their hearts, I dare say, and say it boldly, that for all the promotions under heaven, they would not offer that injury to one soul, that now they offer to many hundred souls. But Lord how do they think to give up their reckoning to thee, who in most strict account wilt take the answer of every soul committed unto them one by one? Negligent Pastors. Or with what ears do they often hear that vehement speech of our Saviour Christ feed, feed, feed? With what eyes do they so often read that piercing speech of the Apostles feed the flock, whereof you are overseers, look unto the flock committed unto you? But if none of this will move them, than the Lord open their ears to hear the grievous groans of many souls lying under the grisly altars of destruction, and complaining against them: O Lord the revenger of blood, behold these men whom thou hast set over us to give us the bread of life, but they have not given it us, our tongues, and the tongues of our children have sticken to the roof of our mouths, for calling, and crying, and they would not take pity on us: we have given them the tenths which thou hast appointed us, but they have not given us thy truth which thou hast commanded them: reward them o Lord as they have rewarded us, let the bread between their teeth turn unto rottenness in their bowels, let them be clothed with shame, and confusion of face as with a garment, let their wealth as the dung from the Earth, be swept away by their executors, and upon their gold and silver which they have falsely treasured up, let continually be written, The price of blood, The price of blood; For it is the value of our blood: O LORD, if thou didst hear the blood of Abel (being but one man) forget not the blood of many, when thou goest into judgement. CHAP. XIIII. Of shame, and shamefastness. Rom. 6. 12. 21. 22. THere is is a shame that is twofold: First, natural, as in Paradise, (that is) an affection Shame, how to discern it. of Nature, and this was good: Secondly, after the fall was shame; but that was evil: but that shame is of the beginning of that godly shame, as temporal loss, & worldly sorrow, oft brings a party to that godly sorrow: of which is spoken, 2. Cor. 7. So this shame brings men often to that godly shame. 2 We say in a Proverb, he is not past grace, he blusheth: that is true partly, for some good and conscience remaineth in such. A heathen Philosopher seeing a young man come by him blushing, said unto him, Young man be not dismayed, be of good comfort, there is hope in thee, this is the very colour of virtue; meaning that blushing is a good sign. It is an evil sign, when men are past shame. As in this Age of ours, young men are bold, and Impudency of our times. not afraid of any. job chapter 28. saith, that young men ran from him for shame; ours are impudent, of foreheads of steel, outfacing matters with swearing, etc. I care not say they for them all, let them speak what they will, it is the saying of the heathen Orator, to neglect what every man saith of him. This a point not only of one that is negligent, but of such a one as is altogether dissolute. 3 There be many other fruits of sin, beside shame, Gen. 1. at the Creation all was Objection. good, GOD saw it so, therefore all the evil which we see, is of sin, as confusion in the World, distemperature in the Body, maladics in the Soul; all disorders of the House, Town, Commonwealth, come hence: why then doth not the Apostle say, sin bringeth these? The reason is, for that these do not follow the sinner ever presently: the Lord doth not Answer. ever cast the sinner into prison, exile, sickness, etc. yet this shame ever followeth him, if he run beyond the Seas, sail, ride, go into darkness, yet the Lord is there, and thy shame pursues thee. Here note the goodness of GOD, and his wisdom, after sin he only gives this 1 shame to us, that we should enter into ourselves. This, first is a most merciful way for us: Two notes of God's anger, in exercising us after sin with shame. if he should either prison us, plague us with sickness, etc. when we sin, it would consume us, we were never able to abide it; so that this monitor is best. Secondly, it is a most wise way: all have this in them, shame, a conscience at all times, and places: but not so of other punishments, we have them not. Again, many a man in prison, exile, and other plagues have a stout heart and stomach, but shame makes him hang down his head and repent, 2 none of the other do so. 4 There is a shame of the world, such as are ashamed of men, not of God: in godly shame men are not ashamed of men, but of God, they cast down their heads, go from chamber to chamber and mourn, etc. They are ashamed to come before God, yet they come unto him, and pray unto him, as Luc. 25. the prodigal son. Luc. 7. Magdalen, that came behind Christ. jerem. 13. Ephraim's repentance is set down, he saith, I smote on my thigh as one in grief, I was ashamed. David, Psalm. 51. shames himself. 5 There is a secret hiding of sin, that argues shame in men, as in Adam, Gen. 3. David, A secret hiding of sin. 2. Sam. 11. colours his sin. So we find many excuses and cloaks, but the fruit of an evil life is shame: and this must be voluntary in God's children ere they die. What fruit hast thou had of a wicked life, when as of four and twenty hours in a day, thou hast not Sabbath. bestowed two of them in the Lord's service? Of two and fifty Sabbaths in the year, thou hast spent these worse than any day in the year? what will become of it? ere thou die, shame. Six days the Lord gives to work in, yet serve him on those days, begin with prayer, and end with it. Worldly business distracts men, therefore the Lords day is given to recover us from distraction, and wholly on that day to serve the Lord. CHAP. XV. Of justification. WHen we speak of growing up in the fear of God, the word so translated seemeth to be a word of quarrel and controversy, between the maintainers of man's justification by works and us, who either do, or would seem to empty men of all opinion of inherent righteousness, that there might be nothing left in us, but the glory wholly be given to God. For they would have it, that we should perfect our holiness, Rom. 3. 28. and so they ground, that we by holiness might come to perfection. Now concerning Popish perfection. this their perfection, which like proctors they so patronage, if we ask any of them, if he be that perfect man or no, there hath not been any found that would take it upon him, they cannot find us among their manifold orders; one that is so perfect, nay they deny them this perfection: which thing if they do in civil modesty, thinking they can do it, and will not acknowledge it, they lie both to God and the world. All the quarrel is this, I do not dispute saith the defendant, whether I be perfect or not perfect, but I affirm that some have attained this perfection: who be they? Here they bring especially their two old fathers, Zacharie and Simeon, who were men fearing God, holy, and just, and therefore perfect: and thus they think men are not so much to be abased as we think they are. Now to bear out this point, if we might stand in it, I mean of growing up to perfection, the very opinion of the Catharoi (such as were indeed the Puritans in the Primitive Church) Puritans be the old Catharoi, and the Paepists. would not challenge this so arrogantly as they do. Many reasons may be made against them, but we will use that one of the holy Ghost himself, even in that place, where they stand upon their guard, 2. Cor. 7. 1. where we be taught that such men as they would have perfect, must have also promises: we know to whom a promise doth appertain, being of free grace, not to men of perfection, for grace is not needful to such. I would know therefore what perfect man needeth promises, for a promise is of free grace. This seemeth to be enough to overthrow this perfection of holiness, for even such men, saith Paul, need promises. We will come to their own example, take Zacharie and mark his song, Blessed be the Lord God of Israel, not because he hath enabled us to perfection, but because he hath redeemed us being unperfit, for his mercy promised, and his oath sworn, and that he would send us deliverance. So that their very perfect man is glad to be redeemed, and to be delivered. Now come to Simeon his song, Lord let thy servant depart in peace: Why? because thou hast made us perfect? Nay because mine eyes have seen thy salvation: so that this man also needeth salvation. If then these holy patterns of perfection needed the promises of God, and salvation by Christ, we dare conclude against them, that they were not perfect as Papists teach they were. CHAP. XVI. Of Parables, and Similitudes. Apt similitudes in scripture sorting and fitting all callings to instruct all degrees concerning God's kingdom. IT pleaseth God in speaking to men of their salvation, to use the terms of their vocation, to whom he speaketh. And there is no sort of men, but God speaketh unto them on manner. Therefore to Kings he speaketh, likening the kingdom of heaven to a King, making a marriage: to Merchants, likening the kingdom of heaven to a Pearl: and even to the base sort, and them that are in the kitchen, when he likeneth it to leaven, and Mustard seed: and when he speaketh to Husbandmen, he frameth his parable of the Sour; as jerem. 4. when the Lord might have said plainly, Prepare your hearts, ye men of judah and jerusalem: but he rather speaketh unto them in the terms of their calling, that as they are diligent and painful in matters of this life, so they might be painful in matters of their salvation, and that men might try themselves, whether their care of eternal life be answerable to their care of things concerning this life. And we must think that of what vocation he useth the terms to men, unto that vocation he specially speaketh. For example in many places of the Scripture, he speaketh of husbandry, that men by it might be drawn to think of better things. For when we go into our field, and behold our grounds, and find them that they are fruitful, and plentiful, and that even the valleys do so exceed with corn, that men sing for mirth, than every man must think thus with himself: To stir up our own dry and barren hearts, considering and viewing the fruitfulness of the ground. Surely my Harvest is very plentiful, and my corn which I have sown yieldeth her increase with very great measure; Now am I as plentiful & fruitful an harvest unto God? Am not I rather a barren and dry ground, yielding no fruit? Surely, if our Harvest be fruitful unto us, and we which are God's Harvest are not fruitful unto him, than our harvest shall condemn us. For the means of Husbandry, as Plough, Cart, etc. we are careful to have them, we bestow cost to repair them, and then must we thus think: See, I have all the instruments of my Harvest in very good order, have I the means of my salvation as well? If I have not, the very Harrowe, and horses harness will accuse me. Thirdly, if we have a Tree, whereas we bestow cost to cut it, and to prune it, and because it bringeth forth no fruit, we say, if thou wilt not serve me for my taste, thou shalt serve me for building: or if thou wilt not answer me for building, thou shalt serve me for the fire. Let us remember that seeing GOD hath been at great cost and charge to dress us, and we bring forth no joh. 15. 3. 4. 5. 6. 7. fruit, God shall not need to condemn us, we ourselves, and our own judgement of our tree will condemn us: and cetainely, if we be not good for fruit, we shall be put to the Matth. 3. fire. Now as there is fruitfulness of the ground, so there is fruitfulness of the soul, and as there is fallownes of the land, so there is a fallownes of the heart. But how shall we know To try the hart whether it be barren▪ Four signs. whether we be fallow or no? For this is a point worthy to be stood upon, considering the direct exhortation of the Prophet jeremy, chapt. 4. Among many signs, I will content myself with four. First, we know that all fallow grounds be common, and every thing hath free passage thorough them, without any stop or let: so if our ears be common, that we can 1 hear any talk, be it never so profane, without any i'll cold, as it were coming upon 1. If our ears & hearts lie common for passengers. us, then doubtless our ears are fallow, and we had need to be broken up: and so of other parts. Secondly, in Fallow-grounds there is great quietness; in grounds broken up to be sown, there are many fowls busy, ready to pick up the good grain being sown; but in the Fallow men need take no care nor thought to drive them away. Now if we find all 2 hushed and quiet in our hearts, if we do not busy ourselves with driving away corrupt affections, 2. If we be not busy to drive away bad and corrupt affections. it is a token we lie fallow, and had need of breaking up. Thirdly, the showers falling upon Tilled ground make it fertile, and fruitful: but all the rain coming on Fallow ground is lost, in respect of any fruit, unless it be for increase of weeds, and of thistles: Then if the blessing of GOD dropping as fast as rain on us, raise up no fruit in us, unless it be that we are made more proud and vain; we are yet fallow, and the Lord must break 3 us up. Fourthly, common passengers going by good corn bestow a prayer to bless it, 3. No blessings better us. which none do to the dry fallow, being fitter for children to play upon, than for men to reap fruit on: so whosoever taketh such a course of life, that no man will vouchsafe to say of him, The Lord continue him; and yet some worldly men will peradventure say of 4 him, He is a quiet man, and doth no man harm: yet if the skilful ploughman passing by (I 4. The preaching of God's word, discerns it to be fallow. mean the Prophet, or Preacher of God, which can discern better of the soil) say not so much as we wish you prosperity in the name of the Lord; no doubt that man is fallow. But besides this, the devil the envious man & sour of tars, useth many policies that we may not be broken up. Against whose wisdom, because I would have you wise, I will bewray his wisdom. One point of his policy is this, he would keep us from the plough, and the plough from us, and therefore when we should go to hear the word, he casteth before Satan's policy us other businesses, persuading us that we may leave the word, & meet the plough some other 1 time; when it may be that journey might have turned us up, that time might have been the acceptable time of our calling. If pretence of business will not keep us away, but we will needs be ploughed, he tries another point, and proveth us by pastime, by plays, by drowsiness, and brings a great unlustines upon us, that we have no stomach in the world to hear the Lord. Well, if so be that he cannot fadge, but we will spite of his teeth come 3 unto the plough, than he will labour to make the plough pass over us, and so it shall not break up, that is, he will so deceive us with vain and wandering conceits, that we shall only hear, and hearing we shall be as though we did not hear, and so Paul's doctrine is inverted by Satan. Paul bids us use the world, as though we used it not; the devil bids us use 1. Cor. 7. the world, as though we used it not: which if we do, we shall deal providently for the devil, but unwisely for the Lord, and for our own salvation. If neither of these have that 4 success that he looketh for, but we come under the hand of the Sour, and somewhat falleth Luk. 8. Mark. 4. Matth. 13. on us, than he goeth about to pluck out that which is sown from us, and so will be sure to hinder the taking of root in us, and by this he prevaileth mightily in many. And because not only fallow ground, but sandy and stony be unfruitful, if he cannot have us 5 fallow, he will have us sandy, or stony. We know if seed be cast into sandy ground, it is easy to be carried away with every wind, and if the plough go on stones, it will not profit the stones, but the stones will hurt it. Christ biddeth us not to give holy things to dogs, and Matth. 7. not to cast pearls before swine, lest these tread them under their feet, and the other return and al● to rend us. Wherein we understand, that if the word of God be spoken unto them; they blow it from them like swine, and they receive no more good than sandy ground. And another sort there is worse than this, who hearing the word, resist, and become enemies to the Preachers, as did that wicked man jeroboam, who being reproved of his Idolatry, 1. King▪ ●. 34 stretched out his hands to have stricken the Prophet, wherein they are like to dogs, and these are the stony gounds. But to come to breaking of fallow grounds▪ every man must be careful, first to use the plough, which is the word of God, which he must come to hear; then he must hear it as he ought, that is he must pray before he come. CHAP. XVII. Of God's providence. GOD his providence is great towards man, Psalm. 8. when as men see the Lord passing by the Sun, the Moon, and Stars which are very beautiful, and fasting his love in a lump of clay, wherein he putteth a soul, which afterward he purposeth to glorify: he passeth by creatures engendering Musk, to us which engender lice, and stinch; yea the Lord hath hid the gifts of creatures from themselves, and made them to fear us, whereas if they knew the things wherein they excel us, they would not be so obedient, and yet the very life of all those thing are given us to our comfort. God hath yet a more particular care of us: for whereas all things naturally are delighted Regeneration with their like, the Lord being delighted even with his first work in us, much more is delighted with the second work in us by regeneration; as when he seeth we hate ourselves to love him, we hear not ourselves, but hear him. But most wonderful is it, that God careth for every particular, & singular person yea for every hair of every person. He called and knew the Saints by their names, as Abel, Abraham, Moses, Samuel, Paul, Christ did not only know Nathaniel, but a little accident about him, that he was under the fig tree. By this care the Lord knew to draw Lot out of Sodom, he singled out Caleb and josuah, yea he knoweth us among twenty thousand. CHAP. XVIII. Of seeking of God. THere are none almost but at one time or at another they seek God, though the common sort do it at the last cast in their extreme agonies, and when health and friends fail, they go to him. But Malachy saith, God is a King, and will have his seniority, and in this order of seeking, many good men are deceived: for so they cousin not, nor deal falsely, they think they may scratch worldly riches; but the Lord will not have us to take the silver of worldly things, before the gold of godliness, neither must the servant first wait some hours on himself, and then on his master, but contrary. As there is a seeking, so in seeking there is an order. This is God's prerogative to be sought first, Matth. 29. He is a fool that thinketh that the gold of the Temple, that is riches, is better than the piety in the Temple, which sanctifieth the gold. Salomon's choice must be our direction. Abraham sought obedience before his own country: joseph and Moses sought God rather than Pharaoh. But we seek preposterously, giving youth to pleasure, old age to God, we make our eldest children Lawyers, the second or youngest Divines, where as our fathers made the first borne to serve the Priesthood. In our contracts we first seek wealth, and then religion, a cursed match. Well, because we can see no impiety, but a contrariety, we may so seek God, that we shall not find God. Wherefore let us seek God in his word, and that not in a piece of the word, but in all the word, not making a conscience of some sin, and yet retaining some other sin. God will not be halfed, and quartered in quantity, because he is indivisible in substance. Many will use a restrained obedience, and the world would have a placard still for some sin. Such a one was he that would have a dispensation for kneeling in the house of R●mmon with his master. Ananias would keep some part to himself. God will be sought totally in respect of his word, as also he requireth an universality in seeking of himself. We must not seek God and the world together, we must not have two strings to our bow, having one eye on the word, and an other on the world. We must not think if we have God it is well, if we have him not it is no great harm, proposing piety to ourselves so long as we be in the Church, and promising immunity to ourselves being out of the Church. CHAP. XIX. Of sin. VIolent good things and constrained deserve no praise, and therefore the Lord suffered Adam to be able to sin, that not sinning when he might have sinned, he might truly be rewarded; and not to have sinned when there was in him none ability to sin, was worth no commendation. And therefore the Papists do evil in charging God, that he might have given him such gifts, and right use of his gifts as he should not have sinned, as also that he might have hindered this evil. But the Lord was no more the cause of sinning, than the soul is the cause of halting in a man. For as in a lame man the soul is only the cause of moving, and the shrinking of some vein, or crookedness of the leg is the cause of unperfect moving; likewise God is the cause of every action in man, but our own corruption is the cause of the sin of the action: and yet for all this the Lord draweth out good even from the vilest actions. Wherefore neither doth the Lord evil himself, nor suffereth evil to be done, but as he driveth out a more good than there is ill in the action itself. 2 Some men leave sin, as adultery, theft, or murder, for open shame, or for punishment; but in other cases which offend God as much, as negligence in their calling, profanation of the Sabbath, neglect of hearing the word, they make no conscience at all. Therefore we must have a labouring against all sin. Others leave sin, but it is for age, or failing in pleasure, or some such thing which hindereth them, of which divers will tell To leave sin, & to repent of sin differ. of their sins with such mirth, and make much of them that fall into the same, when as the mention of them should be odious. It is not all one to leave sin, and to repent of sin. Others have a purpose to do good, and are attentive in hearing of the word, but to win credit by it, but not to credit it: whereupon it is that many do not profit by hearing, Opus operatum. nay they do not desire to profit, nor are not sorry when they do not profit. This is plain popery, they get the work done they care not how. Some others have done good, but their doing of good doth work in them such a pride that they take some glory of it to themselves, they are made more careless, which is abomination before God. Sin, shame, and death, came in together, live together, and shall die together: as in Adam he was naked and had no shame; so in Christ, and in the godly at the last day no sin shall be in them, nor shame; as in the Angels, now they are not. CHAP. XX. Of profit and pleasure. PAul dividing the times, 1. Tim. 4 and 2. Tim. 3. into the latter days, and the last days, telleth in the spirit of prophecy of them both, that in the one there should be much superstition, which are gone; and in the other, into which we are fallen, and they are fallen on us, that men shall be lovers of pleasures more than of God, and account gain godliness: so the one esteem our life as a pastime, the other think of it as of a market, to be getting at all hands. Although Marthaes' part be the worse, and Christ hath said so, because it shall be taken away from her, yet all choose her part, and yet this otherwise hath often a great scourge of God joined unto it. It is the error of the world in these days to think all is well, so we get not our riches by evil means: but I say, though we use no evil means at all to get them, even in loving the bare things themselves too much we offend: For not only things corrupt are impure, but also things mingled with such things as are corrupt, are made unpure: so things impure mingled with the soul corrupt it, because the soul is only for the Lord. CHAP. XXI. Of Christ's power. THe Son of God taketh care of that thing which we think no pitle needs to be be taken of, that is, of the peace of conscience. When men hear of their neighbours to come under this new Lord, they thank GOD they are not so, and when they themselves are a little waked out of sleep, and feel their head not well, but think the chamber goeth round about, they quietly can lie down and fall to sleep again. Well then, seeing Christ taketh care of us, we must not fear a strong enemy, because we have a more valiant Captain. The Devil indeed is a Lion, but so is Christ a Lion, & that of the tribe of judah; there is a Lion for a Lion, courage for courage. The Devil is a Serpent, so Christ calleth himself a brazen Serpent; there is a Serpent for a Serpent, and wisdom for wisdom; yea a Serpent of brass, to sting all the fiery Serpents of the wilderness. But thou sayest, Christ is called a Lamb, and a worm. Be not discouraged, that is in respect of his Father, who found him as meek as a Lamb, who might have trodden on him as on a worm; but the Devil never found him a Lamb▪ but a Lion. So that though before God he was as a Lamb or a worm, yet before the Devil, a Lion for a Lion, a Serpent for a Serpent. The weakness of Christ is stronger than all the power of hell, john. 18. when the Devil seemed to be in his ruff, when he had a proud show, he sends a great crew to take a silly man; when he told them it was he whom they sought, this little word cast them down; a word of a man, humbled and ready to be judged, by the breath of his mouth, cast down legions. What shall this Christ do now in glory! nay what shall he do when it cometh with thousands of Angels? This then is the estimation, the Devil is strong, but Christ stronger; the Devil is wise, but Christ is wiser. CHAP. XXII. Of Temptation. OF all punishments this is the sorest, to be suffered to walk as we list. Ps 78. the people would needs have Quails: Almighty God saith, Let them have Quails: but he destroyed them even when the meat was in their ●●outhes, for with their morsels they swallowed wrath. Oh, saith the Lord, that the people would walk in my way, and Israel obey me: but because ●hey would not, God gave them over to their heart's lust. Rom. 1. 24. Idolatry the greatest sin that can be, God punished with this: whereby we see how heavy a sin it is in God his sight, how light soever we make of it, to be given over to our own hearts lust. In the book of Numbers there is mention made of a place where the children of Israel were plagued, called the graves of lust, whereof a learned Father saith: In these days there are many graves of lust, for his body that lives in pleasure is a grave of lust. And this is that which I desire we may see, that we might once have a feeling of thorns in pleasure, and that God punish us not by suffering us still to go on. I read in the Scriptures of delivering a man to Satan, and of delivering a man to himself: the first there may follow salvation, as we see to the man in the Epistle to the Corinthians: but if we fall into the second, it is dangerous. For it were better to be delivered over to the devil, than to his own lust: for thither it will bring him, and that so, as he shall not see it nor respect it. FINIS. More special directions to be observed, for the comfort of afflicted Consciences. 1. Temptation. ACcording to the measure of Temptations, GOD is accustomed to give graces afterward. 2. Temptation. Believe that GOD the FATHER doth govern your Temptations; that the HOLY GHOST shall, and doth assist you; that JESUS CHRIST was tempted to overcome in you; that the Saints on earth do pray for you, even those which never knew you, but do pray for the tempted ones. Use the Word, Prayer, and Sacraments, Psalms, Conference, Fasting, Vowing. 3. Exercises of religion. Nothing must trouble you, but God his Word truly understood, nor comfort you, but the same. 4. Comfort & discomfort. A false fear doth often trouble and vex one more, then that which is a true one. 5▪ False fear None can judge of the work of the Spirit, but by the light of the Spirit: as none can 6. To discern the spirit. judge the light of the Sun, but by itself. None can say they are asleep, which are so indeed: So none can say they are secure, 7. Carnal security. which in heart confess their security. Leave off reasoning and complaining of your own corruption: but above all things 8 Complaining. beware you complain not of God. Dispute not with GOD, lest you be confounded; nor with Satan, lest you be overcome. 6. Disputation. Be still persuaded that your punishment is far beneath your sin. 10▪ Punishment. Beware to say you cannot be helped; this is to hinder the work of God: if you have so said, repent you heartily thereof, ask God forgiveness therefore for Christ his sake. 11, Not to distrust God's help. Think not, nor speak not that secretly (unless it be complaining of yourself) which you would not openly think or speak. Envy not the gifts of God in any, neither think too hardly of any for their infirmities: 12. Secret thoughts and speeches. fret not yourself for the prosperity of the wicked. judge not too hardly of yourself, because you see so many of God's graces in others, which you cannot find in yourself. Take not pleasure in hearing or seeing evil in any, or of any, but be grieved rather: rejoice 13. Envy. in the good of others. 14. How to be affected in others weal & woe. In such multitude of God his mercies as you enjoy, marvel not you have some crosses: God sends blessings with crosses, lest we should despair: likewise crosses with blessings, lest we should presume. In any outward blessing which you see you cannot have, beseech God you may never 15. Crosses with blessings be vexed for it. Any spiritual or corporal, inward or outward blessing which you trust God will give you in time, beseech God you may not covet them too much, but ●arie his 16. Want of an outward blessing. good hour until you do enjoy them. If you will have an outward blessing, be well content to want it: If you would have a cross removed, be content to go under it, and bear it until the Lord remove it: If too greedily you covet any such things, it is longer, or ere you shall enjoy them, and more danger to abuse them when you have them. 17 Calling. A wi●e walking in your calling is a means to avoid Temptations. 18. Motives unto prayer. 1. Our need, etc. 2. God his goodness to his creatures. 3. His commandments. 4. His promises 5. Examples of others. 6. The benefits received before unasked. 7. The assistance 19 sin of the holy Ghost. 8. The mediation of jesus Christ. 9 The ministery of the holy Angels. 20. justification and sanctification. 10. The communion of the Saints. 11. Psalms and prayers, made of others, read of us. Think nothing so vile as sin: Nothing so precious as God's mercy. Water and blood were especially used in sacrifices; water signifieth cleansing, blood reconciliation: therefore there gushed out of Christ's side both water and blood, to declare 21 The blood of Christ must be sprinkled by the holy Ghost in our heart. that by him we have both sanctification and justification. The blood of the beasts which were sacrificed was not only shed, but also sprinkled upon the holy vessels, upon the book, upon the Tabernacle, & upon the Altar; to signify that the shedding of Christ's blood is unprofitable to us, unless our hearts be sprinkled with it by the holy Ghost; and that God accepteth no sacrifice at our hands, except his spirit come upon it to sprinkle it with the blood of Christ. Our Lord jesus Christ fasting and praying at the entrance of his calling, is our instruction: first, in respect of the greatness of the calling: secondly, of gifts needful: thirdly, of Christ fasting and prayer. the grievous perils which may ensue: fourthly, of the loss of our labours at the least. He prayed in his own ministery often: and when he sent forth others, Matth 9▪ and Luke 21. As Abraham feared more, so likewise job, the nearer they came to the presence of God. job 39 37. and 42. 5. Gen. 18. 27. Circumcision was neglected in the wilderness forty years, likewise the Paschal Lamb more; yet the Church of God was among them. Certain rules for an afflicted mind, concerning several temptations. THose temptations shall be laid to your charge, whereunto you yield, etc. No motion 1 shall hurt you, whereunto you give not consent in heart. You have no sin, Whilst in heart you long to be free from it: you want no goodness, which in heart you covet to have. Rom. 7. Where sickness is at the highest, there is hope of diminishing: so likewise in temptation. It is a great mercy of God to discern a temptation, in time of temptation. 2 When you would do any good, or receive any good, offer up your endeavours, actions 3 and means, in a sacrifice to God in Christ, beseeching God to give his holy spirit to sanctify his own sacrifice. As you pity your child in the fit of an ague, so the Lord will pity you in a temptation. 4 If you have received but a little release of temptation, give thanks, and you shall have 5 more. It is a sin as well to deny God his gifts, as to presume of them. 6 Temptations smothered, as fire burn more inwardly. 7 Be persuaded always you are in the presence of God, and of his Christ. 8 Be more afraid of secret sins, than of open shame. 9 Lay this foundation sure, that there is mercy with Christ jesus. 10 Remember the former mercies you have received; and think your present estate to be 11 none other, than the estate of God's children. If you be grieved, pray to God; if relieved, praise him: there is a vicissitude of grief, and comfort, as of light and darkness. Beware of a discontented mind in any case, yea be contented to have your desires denied 12 you of God; and if your prayer be not heard, vex not yourself too much: neither vehemently covet, nor be grieved for any thing, saving the having or loss of the favour of God. Let nothing pierce your heart deep, either in grief or fear, but sin and unbelief. 13 Labour for meekness and patience, be ready to kiss the rod, and to offer up all to him, of whom you have received yourself: for if you struggle, it will far with you, as with a bird in a grin; the more she striveth, the faster she is, and more twitched. We must use the word in troubles and temptations, as a sick man doth meat; which though he eat against his stomach, and presently feeleth no benefit of it, yet we know by experience it doth him good, and himself afterward shall receive the same. In our great fear, we are less to be feared; those are to fear, which fear not. 14 Sometimes the Lord doth bring unbelievers that wander from him by crooked ways, 15 unto himself. Reverence those words and works of God, which you understand not. 16 As the sense of an aguish man is corrupt; so is the judgement of one that is in temptation, 17 (Muscul.) so that things that are, either seem not to be, or not such as they are. The patient bearing of misery, is an acceptable sacrifice unto God. When the Goldsmith 18 putteth a piece of gold into the fire to make better use of it; it seemeth to the unskilful that he utterly marreth it: so the children of God in affliction seem to the judgement of the natural man undone and brought to nothing: but spiritual things are spiritually discerned. As none can discern of the Sun, but by his own light: so neither of the Spirit. Hereof 19 arise the divers judgements of the tempted, of themselves; because sometime the good Note well this rule. spirit doth enlighten them, and other times they are left in their natural blindness, and Satan also easily deluded them. Believe always your estate to be the work of God, and vary not therein, for your humiliation, 20 your consolation, the glory of God, and the good of others. Beware that you do not often alter your judgement of your estate, as saying, sometimes 21 it is God his work, sometimes Melancholy, sometimes your weakness and simplicity, sometimes witchery, sometimes Satan, for these divers thoughts will much trouble you: you may think Melancholy may be an occasion, but no cause, and so of the rest. Look steadfastly to the hand of God, surely resting on this, that he not only knoweth thereof, but that whatsoever is done, directly, or indirectly, by means or immediately, all is done and governed by him. Beware of reasoning, of musing, of solitariness, of impatiency of spirit, of murmuring, of 22 anger, envy, wishes suspicions, jealousies, too often eating, etc. or fastings, much meddling with worldly business, or much idleness, lying musing in bed, vain mirth. Say not you cannot be helped: for that may hinder the work of God. Say not if I were 23 in such and such a place, I should be well. Whereas in consideration of the falling away of many excelling you, both in the ages 24 and graces of the new birth, you fear you shall not persevere to the end: your meditation and collection is good so long as it preserves you from the carelessness of your flesh: but it is evil, when it would dissolve the assuredness of your faith. Indeed so long as you look upon yourself you have cause of fear, because you are unable to prolong, as you are to begin new birth: but if you look to God, you have nothing but matter of faith, for that whom he once loveth, he loveth for ever. Again, as a man swimming in deep waters is Simile. never in danger of drowning, so long as his head continueth above the waters: so, though you swim in deep fear of dangerous temptations, yet you are sure and secure, because Christ jesus your head is still above all your troubles, and therefore is able to draw you his member to the shore of salvation, without all peril of perishing. It is hard to take up and bear the yoke of Christ: but much harder it is to continue, 25 drawing and panting in it unto the end. This caused a godly father to pronounce, that in godliness not so much the beginnings as the end are to be looked to. judas began gloriously, but he ended shamefully: Paul began ill, but he ended well. Then let us say to our own souls, Good Lord, what if our first love be grown cold, how fearful is it to come a great way out of Sodom; and in the end to become a pillar of salt? Oh, let us never put A sweet Prayer. our hand to the plough, and look back: keep us dear God, from the beginning in the spirit, and ending in the flesh. Oh, suffer us not to be the first in outward vocation, and the last in inward sanctification: let us fear, having been once lightened, to be darkened. Remember how sometime thy heart hath wrought and traveled in prayer, how the 26 springs of your joy have been in the Lord, and his Christ: how all thy delights have been in his Saints: how it hath been thy glory in singing and praising to be familiar with thy God. These former fruits make me look for after fruits. A straight course of religion is somewhat an uncomfortable companion: but blessed 27 be that mortification which so far estrangeth us from the world, that it changes us to the similitude of Christ, to whom we must be conformed in sufferings, that we may be like him in glory. Suffer not your heat to be strait, narrow, and uncomfortable in heavenly things: this draweth away both the breath and bud, and the life of true godliness. The Lord keep you from evil, and the Lord satisfy you with gladness, the Lord give you the spirit of prayer, and hear your prayers, the Lord be your teacher, your guide and your comfort, oh pray, pray, pray, it is the best sacrifice to God, and the most comfortable duty you can do●. I am not loath to put you in mind of these things, you have many careful for you in other things; O pardon me if I be bold in this one thing, I trust I rejoice more in the good of your soul, than ever I should rejoice in the fruit of mine own body: it would be a thousand deaths to me, as ten thousand hells to see your soul miscarry. O let me be accepted more than a civil friend, more than a friend of the world, give me this benefit to be thought further than a friend in the flesh. No grief, shame, or sorrow pleaseth the Lord, which goeth altogether separated from 28 a sweet persuasion of his favour. Again, no pleasing ourselves in the assurance of pardon is acceptable to God, which altogether rejecteth the care of espying, bewailing, and avoiding of sin. Wherefore let this be the bar and bound of your affections in these cases: so long as Christ goeth with you, so long as the mercies of God accompany you, so A sweet counsel. long as the grace of the Spirit shineth upon you, be dealing with your sins, and condemn them to death: likewise while you are tender of conscience, afraid of sin, reverently prepared to walk holily with your God, laugh at Satan's accusations, despise destruction, and set at nought the terrors of hell. You never err one way or other, but by failing of one or both of these: that is, either in your griefs you are grieved without comfort, or in your joys you rejoice without reverence: whereby it falls out in the end, that as in unnecessary griefs you can find no spiritual pleasure, so in unadvised joys you can find no spiritual profit. He was not so much moved at the reproaches of his enemies, as at the not profiting of 29 his friends. Yet herein he had this comfort: first, if all profited not by his speeches, yet so Friends not profiting in godliness. that one among ten profited, he thought he had the win that Christ had: secondly, if they profited not which he spoke to presently, yet they might profit hereafter: thirdly, if none of them profited, yet he knew the word should not be in vain. It is the policy of Satan, as to blind, and beset the world with a quiet possession of an 30 unjust mirth, thereby to keep them from the true sight of their sins: so to oppress the silly flock of Christ with false and causeless fears, thereby to keep them from the glorious False fear. feeling of their redemption. He knoweth to his grief that your joy may temporally be interrupted, but not finally or eternally be denied you: therefore he plieth himself, though he cannot extinguish it, yet to diminish your just and royal right in your Christ: in regard whereof, you stand guilty of not maintaining the Lords royalty given to his elect, if in the least measure you yield to these slavish fears of the adversary. This subtle Serpent is not ignorant, that by these pensive practices, he doth wear to a dullness the edge of your prayers: and that he draweth from you with an uncomfortable tediousness the fruits of your faith: and consequently by these means, you are deprived of the fruit of a more comfortable service to your God: the weak ones fearing also by your example the profession of Christ to be strict and comfortless. Of the power and privileges of God's word. THhe Word of GOD is mighty, & lively in operation, Heb. 4 12. 13. This place commendeth unto us the Word, by it effects showing, that it is not a sound in the air to tickle men's ears, & please their conceits, but it worketh with further power like a two edged sword to humble men, and being humbled, to raise them up again. Hereunto therefore is due a special prerogative and honour, because the work of it shall be ratified in men's consciences, whether they be good or evil, elect or reprobates. For the word is the power of GOD to all, that an Anatomy of our corruptions laid before us, we might be driven out of ourselves to JESUS CHRIST. First, of the words, then of observations out of the doctrine. The word is lively. Therefore not dead, as the wisdom of Philosophy. It is sharper than a two edged sword. This Metaphor is used Esay. 48. 2. where the Word is compared to a sword or an arrow, wherewith men are shot at. Also Ephes. 6. it is compared to a sword. And entereth to the dividing asunder of the soul and the spirit, etc. This declareth, how the word revealeth inward hypocrisy, and telleth us that all our holiness is but dissimulation, all our wisdom foolishness, all our righteousness as a defiled cloth. And of the joints, and of the marrow. This is added to show, that though we hide our hypocrisy, and would ●urie it in the most secret parts, yet even the bones shall tremble, and the marrow in the bones shall turn to rottenness: as job. 33. 19 Psal. 51▪ 8 Psal 32. And is a discerner of the thoughts and intents of the heart. Here we see, that where no law of man can take hold of us, there the Lord will find our intents by his word, and will gauge us to the bottom. Hence arise three questions. First, how the word doth thus work in men? It is when we use good means, and God his Spirit worketh upon the means. The usual means are hearing, reading, conferring, and meditating, and praying. This we may see 1. Corinth 10. Pro●. 29. Ephes 4. 1. Thess. 5. by the virtue of the word preached. To preaching we must join reading of it, Act. 17. As for conference and meditation, we must know, that never any shall come to the marrow of knowledge without this mean. For meditation is the life of learning, the want where of causeth, that the greatest Clerks are not the wisest men, Of prayer, Matth. 6. and 11. 1. Cor. 2. how needful this is so many must acknowledge, as confess the word to be a mystery, and therefore not to be conceived without the working of God his Spirit, which we must pray for. 2 Cor. 4. Secondly, it is asked of what part of the word this is meant? I answer of both, that is of the Law, and of the Gospel. Z●ch 12. 1. Cor. 14. Thirdly: In whom these effects of the word are found? Both in the godly and in the wicked, though not alike. Where we must know, that there is a feeling in both of these men, which is inward and not seen. Secondly, this power is not always presently felt, but it worketh in God his appointed time. We shall see the word will often strike the ungodly, though they be loath to hear; and although when they have heard, they would shake it off, by inglutting their hearts with eating, drinking, and sleeping, yet it will wring them on their beds, at their tables, in their chambers, when they are with their companions. And although God his dear children do not always feel this power to salvation, yet they have it in greater measure at one time or at another. Hence observe three uses. First, we must come to know the word. For the devil moveth this fearful question unto many: How knowest thou this is the word, rather than any other doctrine? To leave gross heresies, I answer by an interrogatory. Whose words, if he were but a man, and spoke as a man alone, did ever drive thee to hell? whose words, did ever rip up thy secret and close sins? who hath drawn tears out of thine eyes and sorrow out of thy heart with a conscience of thy sin, at which thou wert wont to laugh? Whose words have taken thee from the hell of thy conscience, to heaven? who hath given thee joy in sorrow, comfort in trouble? What words of Philosophers can make of a Leopard a Lamb, of a viper a child, of a lecher a chaste person, of a covetous carl a liberal man? All eloquent Orators without the word, are bare Physicians to a troubled mind. Secondly, the word needeth none other helps. 1. Cor. ●. and 2, and 3. 2. Cor. 2. and 3. and 4. Howbeit we may use other words besides the bare phrase of the Scripture: but we must beware of human inventions, & take heed we use not uncertain phrases for certain. If we use the authority of Heathen men, we do ill. We may allege them, but most sparingly, and not naming them, but by way of an argument we may show, that the Heathen saw this and that, and therefore we should not be ignorant of it. Similitudes may be used, if they be natural, and not constrained. We must use them as sauce to prepare us for better things. We must not strain them, lest we press out corruption. The milk in the breast not strained is pure, too hard pressed it is corrupt. Thirdly, the word worketh by divers means. And I hope with Eliah that there be ●oe profit by the word, than I see. john Baptist came mourning, jesus Christ came piping, but few profited. For many would follow john, until he required repentance. They would hear Christ, until he spoke of the cross. Great is the wisdom of God in using the vehemency of one, the mildness of another, the zeal of another. But some will neither profit by john nor by jesus Christ, who will rather be offended at the infirmities of the speaker, being few, than by his good speeches profit, though they be many. FINIS. A LETTER AGAINST HARDNESS OF HEART. I Beseech GOD the Father of JESUS CHRIST give me his good Spirit in writing to give advice, and you in reading to receive it, Amen. Since the time that I received Master S. letter, wherein he declared his careful compassion over your estate: I have been not a little grieved, because, partly for want of a convenient messenger, and partly because of my manifold distractions, with the like occurrences, and other weighty affairs, I have been hindered from writing hitherto unto you. And albeit even still I am in the same case; yet conscience towards God, and compassion, and love towards you forceth me to overcome lets, which hardly I could otherways prevail against. And albeit I cannot write as I would, yet of that which I shall write, proceeding from the forenamed grounds, I look for some blessing from God through jesus Christ, if you will not too much faint in faith, and yield to the adversary: yea, if you will but hope so well of yourself, as (in the fear of God I write it) I hope of you. First, whereas it seemeth you are sometimes grieved, because you tarried not still at Cambridge, according to my advice: you must know that I advised it not as a thing necessary, but more convenient (as I then supposed:) but yet that I advised you to obey your father, if his pleasure still continued to have you home: whereunto you yielding, I cannot see how you offended: it being your father's pleasure you should so do. And who knows whether being here, you might not have been as much troubled, there being no privilege for persons and places, in such cases? And who knows whether it be the Lords pleasure, for the ensample and instruction, and I hope the consolation of others in the end? And albeit you will now think, that here you were nearer the more and stronger means: yet know you and he persuaded, that GOD can, and doth in such cases work by fewer and weaker, according to his good pleasure. Besides, it is in our corrupted nature, to make much of such means as we cannot have, and not so to esteem those which God doth offer us, as we should. I beseech you therefore in the Name of jesus Christ, humbly to praise God for those means which he offereth in mercy unto you, and to use them in faith accordingly: and so God shall bless you by them; and then by such conference as you may have from hence by letters. Wherein if I may stand you in any stead (rather for the good opinion you have of me, then for any great matter I am able to perform) I shall be ready to offer any office of love unto you, as God shall enable me, and so far forth as I shall be instructed in your particular estate, by some letters sent from you by convenient messengers. That which I presently perceive by M. S. letters, is, that you are afflicted with the blindness of your mind, and hardness of your heart, which cannot be moved either with the promises of God his mercies, or fear of his judgements; nor affected with love and delight of the things which be good, or with hatred and loathing of the evil. Great cause you have of grief I confess; but no cause of despair dare I grant, because I am persuaded, that your persuasion is somewhat false, partly for want of a sound judgement of your estate, and partly for some defect of faith, somewhat through your own default. First therefore know you for a certainty, that this is no other temptation, than such as divers of God's children have for a time been humbled with, & afterwards have had good issue out of. And if it please God to move you to credit me, I myself have known others as deeply this way plunged, as you can be. Remember therefore that God is faithful, and will not suffer you to be tempted above that which you shall be able to bear, etc. 1. Cor. 10. 13. And yet further to confirm you herein, the holy Scriptures do record that this way God heretofore hath humbled his own people: In whose person the Prophet Esay lamentably thus complained, chap. 63. vers. 15. O Lord look down from heaven, and behold from the dwelling place of thy holiness, and of thy glory. Where is thy zeal, and thy strength, the multitude of thy mercies, and of thy compassions▪ they are restrained from me. And afterwards: O Lord, why hast thou made us to err from thy ways, and hardened our heart from thy fear? And in the next chapter, vers. 6. We have been all as an unclean thing, and all our righteousness is as filthy clouts, and we all do fade like a leaf, and our iniquity like the wind doth take us away; and there is none that calleth upon thy name, neither that stirreth up himself to take hold of thee: for thou hast hid thy face from us, and hast consumed us, because of our iniquities. And afore in the 59 chapter, vers. 10. We grope for the wall like the blind, and we grope as one without eyes: we stumble at the noon day as in the twilight: we are in solitary places like dead men: we roar like bears and mourn like doves. So complains Ezechias in the bitterness of his soul: Esay. 38 14 Like a cr●ne or a swallow, so did I chatter: I did mourn as a dove. And Psal. 51. 10. etc. when David crieth, Create in me, O God, a clean heart, renew in me a right spirit, restore to me the joy of thy salvation, establish me with thy free spirit: doth he not declare, that his heart was unclean, his spirit crooked, the joy of his salvation lost, and himself subject to the spirit of bondage; so that wanting the spirit of liberty, or adoption, he could neither cry Abba father, nor ●●ue any power against sin? Thus you see how God his children may be blinded in mind, and hardened in hart for a time, so that they feel in themselves the graces of the holy spirit to be as it were perished and dead. Further, to relieve the infirmity of your judgement in this point (because I know it may much distress you) you must understand that there be two kinds of hardness of heart: the one, which is not felt nor perceived: the other, which is perceived and felt: and of the former, that there be two sorts: the first, which is most fearful, when any do purposely resist the motions of God his spirit, and wilfully refuse the means of their salvation. Of the which the Prophet Zacharie speaketh, chap. 7. vers. 11 etc. They refused to hearken, and pulled away the shoulder, and stopped their ears that they should not hear: yea they made their heart as an Adamant stone, lest they should hear the Law and the words which the Lord of hosts sent in his spirit by the ministery of the former Prophets. The outrageous sin of these men, the Prophet Esay expresseth in these their own fearful terms, chap. 28. 15. We have made a covenant with death, and with hell are we at agreement: though a scourge run over, and pass through, it shall not come at us: for we have made falsehood our refuge, and under vanity are we hid. This was a fearful estate indeed: yet for all that, no man can say, but some of those having so hardened their hearts, might be, and were afterwards converted. The other kind of hardness of heart, which is not felt nor perceived, or if perceived, yet not felt (which albeit it is less fearful, yet it is dangerous enough) is in such, as, although they wilfully resist not God his spirit in good means, yet securely, carelessly & willingly they lie in sin without any remorse of it, or true taste of good things. Such was David's state, by the space of a year, before Nathan the Prophet came to prove him, and rouse him from his lulled sleep. Both these kinds I am persuaded you are free from, otherways than in temptation Satan may sometimes move you thereunto. The other kind and hardness of heart, which is perceived and felt, is of two sorts; the one in them which are desirous of means whereby they may be relieved, although they do find small or no ease in themselves for a time. Of this kind the Prophet Esay, in the name of some of God his people complained, Esay. 63. 15. And such was David's state after that Nathan had reproved him, and God his spirit began ●● work with him: yet crieth he out (as you heard before) of the loss of God his graces: and when he saith that God will accept of no sacrifices, be they never so many or precious, without a contrite heart and broken spirit; he showeth that for a time (even after the Prophet had reproved him) he wanted both. This is your case, and therefore you are in the state of salvation: for David was in this case, even after he had confessed his sin, and had received absolution & pardon from God, by the ministery of Nathan, although he neither felt joy thereof, nor true grief for the other: yet because in truth of heart he confessed his sin (as my trust is you do) and was certainly persuaded of the pardonablenes: of it by God his mercy, as you must be if you will have mercy (although he was far off from feeling it, or applying it to his woeful conscience) his state was good and very well to be hoped of. And you must know and be persuaded; that those things which are written of God his Saints; and namely of David, and Peter, and such others, are ensamples for us, if we will stay ourselves upon the word of God in the ministery of his servants; and wait upon the Lords good time, until he come nearer unto us by his spirit: nearer, I say, for he is come already unto you (or it may be he never went from you) because to be grieved and humbled with blindness of mind and hardness of heart, to believe certainly the truth of God his promises in general, and to reverence the servants of God, which bring the glad tidings of salvation, and to long after comfort, using the means of the Word and Prayer, the Sacrament of the Supper, and the company of God his children, contrary to hope under hope, yea, without any present feeling; all this is a certain argument that God his spirit is with such, and therefore with you. This estate though it may be very grievous, yet it is never dangerous, much less is it fearful, unless any be so wilful that they do persevere and continue in desperate refusing all good means: unless they persevere, I say, for that through the subtle sleight of the spiritual adversary, and his forcible power, whereby God suffereth him sometimes for a season to winnow them as Wheat, they are so bewitched and intoxicated, that they are carried by violent force of temptation to wax weary of, or to refuse all means of comfort by fits: yea almost to have no desire at all unto them: yea sometimes, even to speak evil of them. But all this is but in temptation, and therefore God will be merciful unto them for Christ his sake. Thus job cursed the day of his birth, and wished to be strangled: jeremy also repent that ever he preached in the Name of the Lord: both scarcely abstained from blasphemy. David moved with the spirit of ambition, though dutifully admonished, wilfully went on in numbering the people. Peter also vaingloriously presuming of his own strength, being most wisely and effectually premonished of his weakness even by our Lord jesus, yet wittingly rusheth, as an horse into the battle, and then very cowardly yieldeth, yea, doubly denieth, yea, strengtheneth his sin, with a threefold cord, and fasteneth it with banning and cursing. And yet all these obtained mercy most bountifully. For why? as Sat●an had desired to winnow them; so our Lord JESUS CHRIST prayed for them, that their Faith though it were vehemently assaulted, yet should not be overcome, although it was battered, yet that it should not be destroyed, and though it were sore oppressed, that it should not be extinguished. And here be you fully persuaded, that though (Luk. 22. 32.) the words seem to run as belonging but to Peter, (viz. I have prayed for thee, that thy Faith should not fail) yet that he prayed as well for the rest of the Apostles, yea, for all the faithful. For first he saith not, Simon, Satan hath desired to winnow thee, but you. Why then (saith he) I have prayed for thee? Verily, because he should more grievously offend then the rest (although their offence was very great) therefore his and our most blessed Saviour applied to him the promise, but did not impropriate it to him only, and restrain it from the rest. Compare with this place, joh. 17. 20. and you shall see that the heavenly verity affirmeth, that he prayed not only for the Apostles, but for all those which should believe through their word. Yea further, our Lord jesus Christ was yesterday; is to day, and shall be for ever. And as the forefathers were baptised into him, and did eat his Flesh and drink his blood, so was his prayer effectual even unto them under the law, much more unto us under grace. And when you can find testimony of your heart, that when you would do well, evil is present with you, and that when you do the evil you would not, then do you not it, but sin in you, when it leadeth you captive, Rom. 7. much more than when Satan worketh withal, buffeting you, assure yourself that God hath pity on you, that the virtue of his power shallbe perfect in your weakness, 2. Cor. 12. 9 If you believe, according to your faith it shall be done unto you. But you will say, you cannot believe that this vile and crooked hardness of your heart, can be remitted and renewed: and even this was the second point, which in the former part of my letter I gave you to understand, was the cause of your excessive distress. I beseech you, and I charge you in the name of our Lord jesus Christ, that you will not willingly lie, nor offer injury to God his spirit, nor to yourself who have received it: tell me, what is the reason why you think you have no faith? Verily because you have no feeling, nor no other fruits thereof, as you think. Well, first then agree with me herein (as you must, if you will not disagree with the truth) that feeling is but an effect, and a fruit of faith. And therefore there may be faith without feeling, as well as the cause may be without the effect, and the tree without any appearance of fruit, yea of sap for a season. And as a man sore wounded, or diseased; may for a season be deprived, almost of all operations of the natural life to the outward show, and his own judgement and feeling: so may a spiritual man be so sore wounded by Satan, and diseased by present sight and feeling of his sinful corruptions, specially in temptation, that he may think, yea and may appear to others, that the life of the spirit is not in him. Thus Peter's faith did not wholly fail (as you have heard) or else the prayer of our Saviour prevailed not. Thus when David, Psal. 51. 12. declared that his heart was unclean, and his spirit crooked or unstable, and vers. 14. that he had lost the joy of his salvation, and the spirit of liberty or adoption: yet vers. 13. he prayeth that God would not take his holy spirit from him, therefore he was not deprived of the spirit of sanctification. Here seemeth repugnance, but there is none. He was deprived for a season of the graces of the fanctifying spirit; but none of the holy Ghost wherewith he was sanctified Which graces as God restored unto him: so I am persuaded he will unto you: yea I doubt whether you are deprived of them, but only, that partly melancholy, and partly Satan worketh therewith, make you do injury to yourself, and to the graces of the spirit in you, which I beseech you take heed of. But the messenger cannot stay; and therefore I cannot write as I would either of this, or of the remedies you should use, which hereafter I will, as God shall enable me. And I pray you let me understand (as I requested in the beginning) of your estate in particular somewhat more: and that by this bearer if you can, because he is of your acquaintance, and will bring it unto me faithfully. Only I add now, unto that I have written of hardness of heart at large, that you must diligently observe the word, Create, which David useth Psal. 51. declaring how he had no feeling of his heart. To this join that which the Prophet Esay speaketh in the person of God, chap. 57 23. I create the fruit of the lips to be peace, peace as well to him that is fare off, as to him that is near. Therefore in faith you may as well pray with hope to obtain, as did David Therefore say with him often, and with God his people, Esay 64 12. O Lord thou art our father: we indeed are clay but thou art our maker, and we are the work of thy hand. etc. Know you that God can cause Wolves, Lions, Leopards, etc. dwell lovingly with Lambs, Calves, Kine, Esay 11. 6. etc., and that which is unpossible unto men, is possible unto God; even to cause a cable rope to go through a needle's eye; that is, to change the hard heart of the unbelieving covetous wretched man; much more yours. Yea know you that all things are possible to him that believeth: cry then, I believe, O Lord help my unbelief. And I dare promise you in the name of our Lord jesus Christ, that you shall have your hearts desire in goodness. Thus abruptly I must make an end. I commend you unto God, and the word of his grace, which is able to build you up, and give you the right of inheritance among them which are sanctified. And the very God of peace sanctify you throughout, that your whole spirit, and soul, and body may be kept blameless until the coming of our Lord jesus Christ: faithful is he which hath called you, which will do it. Amen. I pray you pray for me; and I trust, as I have, so I shall pray for you, and much more. Yours in jesus Christ to use in any need. A LETTER consolatory TO Mistress Mary Whitehead. THe Lord jesus Christ by whose blood you are justified, stay and strengthen you now and for ever, Amen. Seeing we be so miserable, blessed be God that we be also mortal: seeing we be subject to sin, praised be God that we are also subject to corruption. It would now grieve us to be mortal, because we sin, and by sin purchase misery: it is sufficient that we shall then never die, when we shall never sin, and then we shall no more taste of corruption, when we shall no more so much as fear condemnation. In regard whereof (good Mistress) look not so much to your grief for the death of your son (which you see to be the common lot of all, and the happy lot of the godly) as upon his freedom from misery, his liberty from sin, and his holy change to eternal felicity. And albeit he was young in years, yet was he come to sufficient years to go to God, that he that hitherto did grow in Christ, should now be gathered and reaped up to the kingdom of Christ: so that we cannot think him to die in his flowers, whose perfection groweth to so blessed a maturity before the Lord. If then you rejoiced in him as he was the interest of the Lord: you are not much to sorrow, that the Lord hath his right. Which (if your love to him was right) you know did ever appertain unto him. He must not of you his earthly parents be deemed to be lost, which of his heavenly father is so surely preserved. And without all question his very growing in godliness, under so manifold afflictions in this life, could not have been so profitable to him, and comfortable unto you; as the loss of a few and faint pleasures, recompensed with so infinite and unspeakable joys in the life to come, are I hope, and must be unto you. Be not then so grieved for that you have lost that which Christ hath found: but be thankful if by hope you can rejoice that Christ hath found that which you have lost. Whose loss of yours, and gain of Christ's, as it was by the will of God, you must yield to of necessity: as it was the wisdom of God, and mercy of God, so to have it, you must resign him willingly. The Lord God who gave your son as a pledge of his goodness, and who hath received your son as a pledge of your obedience, so over reach your grief of nature, by hope above nature, that you may fulfil that remnant of repentance which yet is lent you to the great praise of his holy name and endless peace of your own soul for his Christ's sake. Amen. Master Greenhams' care for the poor Scholars of Cambridge. RIght Honourable, although it be a thing well known unto many, and specially to your Lordship, that the number of students in the University of Cambridge is greater of late years than hath been heretofore; yet it may be many have not heard, neither hath your Honour understood, how many of good hope for want of sufficient relief have been, and are forced, or tempted to forsake the University. Of the which number some have entered into the ministery both unseasonably and hurtfully, some taken upon them to be petty schoolmasters unprofitably, some fallen to be servingmen or to some other mean trades of life inconueniently, some have crept into popish gentlemen's houses at home, or flying over sea have proved traitorous and unnatural Jesuits or seminary Priests. Besides that which is as true as rueful, some straining themselves for love of learning to live in the University, for want of necessaries have either pined away there, or shortly after they have departed from thence; or else have lived there much discouraged to their far less profit in learning. Which sore as I have seen of some to be espied, of some to be pitied, even with desire of redress; yet have I not seen any sufficient care taken to salve and recover the same. True it is, that divers men of divers degrees, as in the city and elsewhere, have somewhat largely yielded their helping hand hereunto: but by reason of the multitude of the needy, and for that by want, either of the wise care in the choice, or of a continued oversight of such as were chosen, divers abuses have grown in the receivers, the hearts and the hands of the givers having been much straightened. These things often weighed wrought much compassion in me, so that I have endeavoured, according to my power and place, a good while to procure some exhibition from divers, for poor learned, and godly students in the same University: whereunto I was and am induced, the rather by a special charge of caring for the poor laid upon me (by a special occasion) at the time of mine ordination into the ministery; which I willingly went under, because the holy Apostles Paul and B●rnabas did the same before me. Whose wise Gal. 2. 20. and worthy dispensation about the Church alms, often admonishing me of no less wisdom and discretion, than of duty & conscience to be used in this behalf. And foreseeing some offensive inconveniences of the sole dealing of one man in so great a cause; I have long thought of some men, most meet in many respects to join with me herein. And to this end of late I resolved of Master Whittakers' and Master Chaderton; who, after divers entreaties and persuasions, have yielded the right hand of fellowship both carefully and faithfully to labour with me in this matter. The reason, why I rested rather on them than others, was, because as by their place and residence in the University, so by long observation I have judged them most meet, not only in regard of their promise to take pains, but also for their faithfulness and fitness to do good in it, being men well known unto many Honourable, worshipful, rich and merciful persons. And for testimony of our more faithful service herein, I, in their names, do promise to your Honour our special care and conscience of employing that benevolence, without respect of persons, upon those scholars only, that either are learned or towardly in learning, and the same being religious, honest, poor, and making conscience of the right and reverent use of their alms; and that so long as they continue to be such. Further we shall be ready each other year, or oftener, if your Honourable wisdom shall think good, to make our accounts to Master Nowell Deane of Paul's, Master Osburne of the Exchequer, Master Doctor Hammond, Master Vincent Skinner, or some two of these, or any other, whom your Lordship shall think meet herein. Now that with some good authority and greater hope of success this matter might be performed, I come first and principally to your Honour an humble petitioner, that you would vouchsafe by your Honourable word and hand, to commend and authorize us as meet men to be employed in this work; and then, if so it seem good to your Lordship, I will repair in the same suit for like favour to Sir Francis Walsingham, Master Secretary Davison, Sir Walter Mildmay, or others of your most Honourable society, whom your wisdom shall advise me unto. In that I have been so bold to mention myself in this action, I humbly crave your Honours favourable construction towards me, who, having received great mercies of the Lord from the University, think myself much more indebted to seek the good thereof, especially after so long waiting for others to do it; and so now, if any will do it without me, or any other means more fit than this may be used, I most heartily wish the same. Thus I commend myself and the whole cause to your Honour's wise and merciful consideration, as desirous of the most fruitful success hereof, and humbled in mine own unability to further it. FINIS. A LETTER AGAINST HARDNESS OF HEART. I Beseech GOD, the Father of JESUS CHRIST, to give me his good spirit; in writing to give advice, and you in reading to receive it, Amen. Since the time that I received M. S. Letter, wherein he declared his careful compassion over your estate: I have been not a little grieved, because partly for want of a convenient messenger, and partly because of my manifold distractions with the like occurrences, and other weighty affairs, I have been hindered from writing hitherto unto you. And albeit even still I be in the same case, yet conscience towards GOD, and love and compassion towards you, forceth me to overcome lets, which hardly I could otherways prevail against. And albeit I cannot speak In temptations strive to stand in faith and not to yield to the adversary. as I would, yet of that which I shall write (proceeding from the forenamed grounds) I look for some blessing of God through jesus Christ, if you will not too much faint in faith, and yield to the adversary: yea if you will but hope so well of yourself as (in the fear of God I write it) I hope of you. First, whereas it seemeth you are sometimes grieved, because you tarried not still at Cambridge according to mine advise, you must know I advised it not as a thing necessary, but more convenient, as I then supposed, but I advised you to obey your father, if his pleasure still continued to have you home: whereunto you yielded, I cannot see how you offend, it being your father's pleasure you should so do. And who knoweth whether being there you might not have been as much troubled, there being no privilege for persons and places in such cases? And who knoweth whether it be the Lords pleasure, for the example and instruction (and I hope the consolation) of others in the end? And albeit you will now think that here you were nearer the more and stronger means, yet know you and be persuaded, that God can and doth in such Our corruption desires & delights in the means we cannot have. cases work by fewer and weaker, according to his good pleasure. Besides, it is in our corrupt nature to make much of such as we cannot have, and not so to esteem those which God doth offer us, as we should. I beseech you therefore in the name of jesus Christ, humbly to praise God for those means he offereth in mercy unto you, & to use them in faith accordingly; and so God shall bless you by them. And then by such conference as you may have from hence by letters, wherein if I may stand you in any stead, rather for the good opinion you have of me, than for any great matter I am able to perform, I shall be ready to offer any office of love unto you, as God shall enable me; and so far forth Blindness of mind & hardness of heart. Many false persuasions come to the weak for want of sound judgement. as I shall be at any time instructed in your particular estate in some letters sent from you by convenient messengers. That which I perceieve presently by M. S. Letter is, that you are afflicted with the blindness of your mind, and hardness of your heart, which cannot be moved either with the promises of God's mercies, or fear of his judgements; nor affected with the love and delight of the things which be good, nor with the hatred and loathing of the evil. Great cause you have of grief I confess; but no cause of despair dare I grant: because I am persuaded that your persuasion is somewhat false; partly for want of a sound judgement of your estate, and partly for some defect of faith, somewhat through your own default▪ First, therefore know you for a certainty that this is no other tentation than such as divers of God's children have been humbled with, and afterward have had a good issue out of it: and if it please God to move you to credit me, I myself have known others, as deeply this way plunged as you can be. Remember therefore, 1. Cor. 10 13. that God is faithful, and will not suffer you to be tempted above that which you shall be able to bear. And yet further to confirm you herein, the holy Scriptures do record, that this way God heretofore hath humbled his own people: in whose person the Prophet Esay lamentably complaineth: O Lord, look down from heaven, behold from the dwelling place Esay. 63. 15. of thy holiness, and of the glory. Where is thy zeal and thy strength, the multitude of thy mercies, and of thy compassions? They are restrained from me. And afterwards: O Lord, why hast thou made us to err from thy ways, and hardened our hearts from thy fear? And in the next Chapter, verse 6. We have been all as an unclean thing, and all our righteousness is as filthy clouts: and we all do fade as a leaf, and our iniquities as the wind do take us away: and there is none that calleth upon thy name, neither that stirreth up himself to take hold on thee: for thou hast hid thy face from us, and hast consumed us, because of our iniquities. And before: We grope for the wall like the blind, and we grope as one without eyes, we roar like Bears, and mourn Esay, 59 10. Esay. 38. 14. Psal. 51. 10. like Doves. So complaineth Ezechias in the bitterness of his soul. Like a Crane or a Swallow so did I chatter. I did mourn as a Dove. And when David crieth: Create in m●e, O God, a clean heart, renew in me a right spirit: Restore to me the joy of thy salvation, establish me with thy free spirit: Doth he not declare that his heart was unclean, his spirit crooked, the joy of The feelings of the faithful in temptation lost. his salvation lost, and himself subject to the spirit of bondage? So that wanting the spirit of liberty or adoption, he could neither cry Abba Father, nor have any power against sin? Thus you see how God's children may be blinded in mind, and hardened in heart for a time, so that they feel in themselves the grace of the holy Spirit, to be as it were perished and dead. Two kinds of hardness of heart. Further, to relieve the infirmity of your judgement in this case (because I know it may much distress you) you must understand that there be two kinds of hardness of heart: the one, which is not felt nor perceived; the other, perceived and felt: and of the former, that 1 Not perceived, nor felt. there be two sorts, the first (which is most fearful) when any do purposely resist the motions of God's spirit, and wilfully refuse the means of their salvation; of which the Prophet 2. Perceived, and felt. Zacharie speaketh, 7. 11. They refused to hearken, and pulled away their shoulder, and stopped their ears, that they should not hear: yea, they made their hearts as an Adamant stone, lest they B. of 2. sorts. should hear the Law, and the words which the Lord of Hosts sent in his spirit, by the ministery of 1. of purpose, to resist good motions. the former Prophets. The outrageous sin of these men, the Prophet Esay expresseth in these their own fearful terms: We have made a covenant with Death, and with Hell we are at agreement: though a scourge run over and pass through, it shall not come at us: for we have 2. Securely & negligently, to lie in sin. made falsehood our refuge, and under vanity are we hidden. This was a fearful estate indeed, yet for all that no man can say, but some of these having hardened their hearts, might be, and were afterward converted. The other kind of hardness of heart, which is not felt, nor perceived, * or discerned or if perceived, yet not felt; (which albeit it is less fearful, yet it is dangerous enough) The second kind of hardness of heart not felt. is in such, as although they wilfully resist not God's spirit in good means; yet securely, carelessly, and willingly they lie in sin without any remorse of it, or true taste of good things. Such was David his estate for the space of a year before Nathan the Prophet came to reprove him, and rouse him from his lulled sleep. Both these kinds I am persuaded Note the difference between perceived & felt. you are free from; otherwise then in temptations Satan may sometimes move you thereunto. The other kind of hardness of heart which is perceived and felt, is of two sorts; the one in them which are desirous of means, whereby they may be relieved, although they do find small or no ease at all in themselves for a time. 2. kind of hardness, perceived & felt is of two sorts. Of this kind the Prophet Esay (in the name of some of God's people) complained. And such was David's state. After that Nathan had reproved him, and God's spirit began to work with him, yet he crieth out (as ye heard before) of the loss of God's graces: and when he saith, that God will accept of no Sacrifices, be they never so many, nor precious without a contrite heart and broken spirit; he showeth, that for a time (even after Esay, 63. the Prophet had reproved him) he wanted both. This is your case, and therefore you a in the state of salvation. For David was in this case, even after he had confessed his sin, and had received absolution and pardon from God, by the ministery of Nathan; although A troubled conscience persuaded his sin is pardonable, but yet not feeling it is pardoned, yet it may be God hath pardoned it, as we see in David. he never felt joy thereof, nor true grief for the other: yet because in truth of heart he confessed his sin (as my trust is you do) and was certainly persuaded of the pardonablenes of it by God's mercy, (although he was far off from the feeling of it, or applying it to his woeful conscience) his state was good and very well to be hoped of. And you must know to be persuaded, that those things which are written of God's Saints, and namely of David and Peter, and such others, are examples for us, if we will stay ourselves upon the word of God in the ministery of his servants, and wait upon the Lords good time, till he come nearer unto us by his spirit: nearer I say, for he is come already unto you; or it may be he never went from you: because to be grieved and humbled with blindness of mind and hardness of heart, to believe certainly the truth of God's promises in general, and to reverence the servants of God which bring the glad tidings of salvation, and to long after the comforts, using the means of the word and prayer, the Sacraments of the Supper, and the company of God's children, contrary to hope, under hope, yea without any present feeling: all this is a certain argument, that God's spirit is with such, and therefore with you. This estate although it be very grievous, yet it is never dangerous, much less is it fearful: unless any be so wilful, that they persevere and continue Satan drives the faithful in their teptations to be weary of yea sometimes to refuse the means. desperate refusing all good means: unless they persevere I say, for that through the spiritual adversary, and his forcible power, whereby God suffereth him sometime for a season to winnow them as wheat, they are so bewitched and intoxicated, that they are carried by violent force of temptation, to wax weary of, or to refuse all means of comfort by fits: yea, almost to have no desire at all unto them, yea sometimes to speak very evil of them: but all this is but temptation, and therefore God will be merciful unto them, for Christ's sake. Thus job cursed the day of his birth, and wished to be strangled, jeremy almost repented that ever he preached in the name of the Lord: both scarcely abstain from blasphemy. David moved with the spirit of ambition (though dutiful admonished) wilfully went on in numbering the people. Peter also vaingloriously presuming of his own strength, being most wisely and effectually preadmonished of his weakness even by our Lord jesus, yet wittingly rushing as a horse into the battle, even then very cowardly yieldeth, yea doubly denieth, yea strengtheneth his sin with a threefold cord, and fasteneth it with ban and cursings: and yet for all these he obtained mercy most bountifully. For why? as Satan had desired to winnow them, so our Lord jesus prayed for them, that their faith, though it was vehemently assaulted, yet should not be overcome; although it was bartered, yet that it should not be destroyed; and though it was oppressed, yet that it should not be extinguished. And here be you fully persuaded, that albeit Luke 22. 31. the words seem to run as belonging but to Peter▪ viz. I have prayed The prayer of Christ belongeth to us as well as to the Apostles. 10. 17. for thee that thy faith should not fail; yet he prayed for the rest of the Apostles, yea, for all the faithful. For first he saith not; Simon, Satan hath desired to winnow thee, but you: Why then saith he, I have prayed for thee? Verily because he should more grievously offend than the rest (although their offence was very great) therefore his & our most blessed Saviour applied to him the promise, but did not appropriate it unto him only, and restrain it from the rest. Compare with this place, john. 17. 20. and you shall see that the heavenly verity affirmeth, that he prayed not only for the Apostles, but for all those that should believe Heb 13. through their word: yea further, Our Lord jesus Christ was yesterday, is to day, and shall be for ever. And as the forefathers were baptised into him, & did eat his flesh, and did drink his blood; so was his prayer effectual even to them under the law, much more to us under grace. And when you can find testimony in your heart, that when you would do well, Rom. 7. evil is present with you, and that you do the evil you would not; then do not you it, but sin in you, when it leadeth you captive: much more when Satan works withal buffeting 2. Cor. 1. 23. you, assure yourself that God hath pity on you, that the virtue of his power shall be perfect in your weakness. If you believe, according to your faith it shall be done unto you. But you will say, you cannot believe that this vile & crocked hardness of your heart can be remitted and renewed: and even this was the second point which in the former part of my letter I gave you to understand was the cause of your excessive distress. I beseech you, & I charge you in the name of our Lord jesus Christ, that you will not willingly lie nor offer injury to God's spirit, or to yourself who hath received it. Tell me, what is the reason why you think you have no faith? Verily because you have no feeling, nor any other fruits thereof, as you think. Well, first then agree with me herein (as you must, if you will not disagree with the truth) that feeling is but an effect and fruit of faith; and therefore there may be faith without feeling, as well as the cause may be without the effect, and the There may be faith with out feeling. tree without any appearance of fruit, yea of sap for a season. And as a man sore wounded and diseased may for a season be deprived almost of all operations of the natural life to the outward show, and to his own judgement and feeling: so may a spiritual man be sore wounded by Satan, and diseased by the present feeling of his sinful corruptions, specially in temptations; that he may think, yea appear to others, that the life of the spirit is not in him. Thus Peter's faith did not wholly fail (as you have heard) or else the prayer of our Saviour prevailed not. Thus when David declared that his heart was unclean, or his Psal. 51. 3. 10. Vers. 11. Vers. 12. spirit crooked or unstable, and that he had lost the joy of his salvation, and the spirit of liberty or adoption, yet he prayeth, that God would not take his holy spirit from him: therefore he was not deprived of the spirit of sanctification. Here seemeth to be repugnance, but there is not any: he was deprived indeed for a time of the graces of the sanctifying spirit, but not of the holy Ghost wherewith he was sanctified: which graces, as God restored unto him, so I am persuaded he will do unto you. Yea, and I doubt whether you are deprived of them; but only that partly Melancholy, Satan and melancholy disquiet afflicted souls. partly Satan working therewith, make you do injury to yourself, and to the graces of the spirit, in you: which I beseech you to take heed of. But the messenger cannot stay, and therefore I cannot write as I would, either of this, or of the remedy which you should use; which hereafter I will, as God shall enable me: and I pray you let me understand (as I requested in the beginning) of your estate in particular somewhat more, and that by this bearer if you can, because he is of your acquaintance, and will bring it to me faithfully. Only I add now unto that I have written of hardness of heart at large, that you must diligently observe the word Create, which David useth, declaring Psal. 51. Esay. 17. 19 that he had no feeling of hart. To this join that which the Prophet Esay speaketh in the person of God: I create the fruit of the lips to be peace, peace as well to him that is far off, as to him that is near. Therefore in faith you may as well pray, with hope to obtain, as did David: therefore say with him often, and with God's people; O Lord, thou art our Father, we indeed are clay, but thou art our maker, and we are the work of thy hands, etc. Know also, God can cause Wolves, Lions, Leopards, etc. to dwell lovingly with Lambs, Esay. 11. 6. Calves, and Kids, etc. and that which is unpossible to men is possible with God, even to cause a cable rope to go through a needle's eye; that is, to change the hard heart of the unbelieving covetous wretched man, much more yours: yea, know you that all things are possible to him which believeth. Cry then, I believe, O Lord help mine unbelief, and I dare promise you in the name of our Lord jesus Christ, that you shall have your hearts desire in goodness. Thus abruptly I must end, I commend you to God and the word of his grace, which is able to build you up, and give you the right of inheritance among them that are sanctified. And the very God of peace sanctify you throughout, that your whole spirit and soul and body may be kept blameless until the coming of our Lord jesus Christ. Faithful is he which hath called you, which will do it. Amen. I pray you pray for me, and I trust as I have, so shall I pray for you, and much more. Yours in Christ jesus, to use in any need, R. GREENHAM. ANOTHER COMFORTABLE LETTER BY MASTER R. G. TO MASTER M. BRother, beloved in our LORD JESUS CHRIST, seeing you have had heretofore not only Knowledge, but also experience of God's gracious and merciful goodness in jesus Christ, of your own unbelief, and of Satan's subtleness; I could marvel why you should give such place, and not keep your ground no surer, if I were not much acquainted with such occurrences. I know not therefore whether with words of rebuke, or of comfort, I should seek to relieve you. Because I cannot come unto you, my counsel and desire is, that you would come up to London the next Term at the farthest; that so I might ask of God to frame my speech to your good. In the mean season (I beseech you) to call unto mind that which you cannot be ignorant of; that in the Law Sacrifices were offered Leuit. 5. 15. for God's people, not only at their first entrance into covenant with the Lord, but Numb. 15. 38. also afterwards many times: and that not only for sins committed by ignorance, but Ignorance and error differ. also by error, that is, Forgetfulness, Frailness, retchlesness, Carelessness, etc. If you have not Tremelius his Translation by you, you must take heed of the English that hath ignorance: for they failed that so translated it. It is manifest, that the sin of error is there opposed against the sin committed with an high hand, that is, a blasphemy with contempt of God: and making his Law of no effect, God's children may fall after their calling into many foul faults. but to be in vain. Which sin I am sure you are most far off from; I would you were as far off from unbelief and distrust. That God's children may fall after their calling, into divers foul faults, may appear by many proofs. First, in the Law, when the Lord speaketh in his Majesty, and proclaimeth his glory, yet in how many words commendeth he his mercy, and for how many several sorts of sins? Doth not Esay the holy Exod. 24. 6. 7. Prophet call the people of his days, the people of Gomorrah; and their Princes the Princes Esay. 1. 10. 11. of Sodom? Doth not he accuse them as grievous transgressors, both of the first and second Table? and yet doth afterwards promise them, that though their sins were as crimson, Vers. 8. Esay. 31. 6. they shall be as white as snow: though they were red like scarlet they should be as wool. Doth Esay. 63. 10. he not charge them that they were sunk deep in rebellon, and yet exhorteth them to Esay. 63. 9 return unto the Lord? Yea, doth he not charge them not only with rebellion, but also with vexing the holy Spirit of God? And yet read what is written, Pray, as there you may learn of Esay, chap. 63. vers. 7. 15. 16. What? doth not the holy Prophet jeremy show, that Ephraim was as an untamed calf? jere. 31. 18. 20. etc. yet so soon as he mourned, and was ashamed of himself, doth not the Lord show that his bowels of mercy were troubled for his estate? Doth nor the Lord offer mercy unto the profane and forgetful transgressors of his holy covenant? Is not this part of the covenant made with all the sons of David in Christ jesus, that if they not only omitting Psal. 50. 5. 22. many good things, but also committing rebellions & iniquities, that though he may visit them, yet it shall be with the rod of his children, and that his mercy he will not take from them, nor break off his covenant made with them in jesus Christ? Therefore Psal. 89. 30. remember that the holy promises, threatenings, precepts, & examples are written, that we should not sin: but, If any man sin, we have an Advocate with the Father, jesus Christ 1. joh. 2. 2. the just, and he is ●he reconciliation of our sins, and not for our sins only, but for the sins of the whole world. Doth not the blessed Apostle Paul charge the Corinthians (whom he affirmeth 1. Cor. 1. 6. 7. to be rich in Christ, and destitute of no spiritual gift) to be more carnal than spirival, yea babes in Christ, yea to be fallen into idolatry, committing of evil things, fornication, 1. Cor. 3. 15. 2. 3. tempting not only of God but of Christ, yea murmuring against them: yet doth he not herein comfort them, that no temptation hath taken hold on them, but such as appertaineth 1. Cor. 10. 7. 13. to man, and that God will be merciful unto; David prayeth against presumptuous Psal. 19 13. sins, that they should not reign over him: signifying, though he sinned presumptuously, yet if he did not persever in presumption obstinately, without desire to repent, that such sin or sins were pardonable. Now the Lords covenant towards his in jesus Christ, is not to deal after their sins, nor to reward them after their iniquities, much less will he not regard in wrathful displeasure their infirmities. For if he should so mark what is said or done amiss, who were then able to abide it? But with him is mercy in jesus Christ, that he may be feared. Therefore lift up your hands which hang down, and strengthen your weak knees, and say unto your soul; Why art thou so cast down and unquiet within me? I will yet trust in jesus Christ, and wait upon the merciful graces of God purchased by his merits. Consider that true humility ariseth of faith in jesus True humility proceedeth from faith. Christ, and that is true Faith that engendereth humility; as we may not diminish our sins, so may we not too much aggravate them, nor diminish Christ's merits: have evermore in your mind the example of the prodigal son, who saith not, I am not thy son: but, I am no more worthy to be called thy son: he saith not, Let me be thy bondslave; Nay he saith not, Let me be thy hired servant; but Let me be as one of thy hired servants: his Father came, and met him, and fell on his neck, etc. So shall it come to you good brother. I need make no more application: the holy anointing which you have received, will bring the old mercies of God upon others, and upon your own soul, unto remembrance, and lead you into all truth, which shall be requisite for your salvation. Put your trust in the Lord, and be you assured, believe his Ministrrs and you shall prosper. The Lord jesus came not to break the bruisedreede, nor to quench the smoking flax; his grace shall be evermore sufficient for you, and his virtue shall unto the end manifest itself in your weakness. Now therefore I beseech him to preserve your body and soul, and spirit, unto his most glorious appearing. Faithful is he that hath called you, and promised, who will also perform it, Amen. From my house in London, in Warwick Lane, Ann● 1591. Feb. 24. Yours in jesus Christ, as he hath been, RICHARD GREENHAM. A LETTER consolatory, WRITTEN TO A FRIEND AFFLICTED IN conscience for sin. Grace and peace in jesus Christ. MY very good and loving friend in the Lord jesus, I understand by M. H. who oft travaileth into those parts, that you require of me letters of comfort for relief of your afflicted and distressed conscience. Wherein I could be glad to perform any duty that is within the compass of my poor ability. But your best and soundest comfort (as I take it) lieth in those that have themselves been exercised with that trial: who from the comforts of Christ that 2. Cor. 1. 4. have abounded in them, are best able to comfort those that are in like sort afflicted by the hand of God. Again, I have written unto you many times of this argument: if my Letters remain with you, they may always speak for me that which I am able to say to that point. If you require more than I have written before this; then were it reason you should send me my former letters, that I might know where to begin that which remaineth. My leisure is not great, as you know, and there is nothing whereinto I enter more unwillingly, than into this labour of writing. Yet that you may understand that I have not altogether forgotten your old love towards me, nor have suffered mine affection towards you utterly to decay; I will endeavour at once as briefly as I may to remember unto you, so far as I can call to mind, the sum of all that I have written unto you heretofore. The question (as I take it) that lieth in controversy between your conscience and the enemy, is of the assurance of your salvation. Wherein I would have you first to consider what is, or at any time past hath been the testimony The testimony of the spirit. of the spirit of God unto your spirit, and then I doubt not, but either from present sense of the same spirit of God, crying in your hart, Abba Father; or from the remembrance of the days of old, wherein you had a comfortable assurance of God's favour, you shall be able to repel the force of this temptation, considering that the holy Ghost cannot lie, that God, whom he loveth, unto the end he loveth, and because his gifts and calling (as the Apostle saith) are such as whereof he doth not, nor cannot repent him. Then consider the nature of faith, which how weak and unperfit soever it be, it cannot be divided The nature of faith. even by Satan himself, to be faith: according to that which is said, I believe, Lord help thou mine unbelief. And if you have faith even as much as a grain of mustard seed, Ma●k. 9 24. Matth. 17. 2. etc. that faith apprehendeth Christ jesus, in whom there is all sufficiency of salvation, and in whom we are complete: so that whatsoever scruple ariseth from ourselves, or is enforced Colos. 2. 10. of the enemy from any imperfection that is in us, it need not at all to dismay us, because we save not ourselves, but are saved by him, Who is made unto us from God, 1. Cor. 1. 30. wisdom, righteousness, sanctification, and redemption: that who so glorieth should glory in him. And indeed there is no surer refuge when the enemy distresseth us, than renouncing ourselves to profess the only name of Christ jesus, who died for our sins, and rose again for our justification. For if the enemy shall say, we have sinned: our answer is, Christ hath died for us, yea is risen again, yea is ascended into heaven, etc. If he say, we Rom. 8. 34. want the righteousness of the Law, we must answer, Christ hath fulfilled the Law, that we Rom. 5. 19 by him might be made the righteousness of Christ: If he say, we are in nature corrupt, and 2. Cor. 5. 21. therefore both unworthy and unfit for the kingdom of heaven; we must answer him with the words of Christ himself: For their sakes have I sanctified myself. Finally, whatsoever shall be objected against us by the enemy, our answer must be, that in Christ all 2. Cor. 1. 20. the promises of God are Yea, and in him they are Amen. That all fullness dwelleth in him, Colo●. 1. 19 and that in him we are perfected: so that we may boldly say with Saint Paul, There is no Rom. 8. 1. damnation to those that are in Christ jesus. If Satan's importunity and impudency will not thus be answered, we must end all disputation with him by ourselves, and send him unto Christ, who amongst other parts of his office towards us, performeth also this for us, both before his heavenly father, and against all our adversaries, that he is our advocate to plead and defend our cause, which yet is not so much ours as his own; because the question is 1. joh. 21. not of our merits or satisfactions, which we freely renounce: but of the merit of his obedience, and of the value of his death unto the salvation of those that believe in him. So shall we at once stop up the mouth of the enemy, when refusing to plead our own cause, we refer ourselves unto Christ, whom we know to be the wisdom of God, and able to answer all that can possibly be objected against us. For seeing Satan is a wrangling and Dispute not with Satan intemptation. subtle Sophister, it is our surest and safest dispatch, to break off all dispute with him, and to send him thither where he may receive his best answer; and we need not to doubt, but he that hath answered the justice of God, and canceled the obligation that was against us before his heavenly father, will easily defeat whatsoever the old Serpent our accuser the devil is able to allege against us. But if we cannot so avoid his assault, but needs we must enter the combat with him, let us take unto ourselves that courage that becometh the soldiers of Christ, and in the name of the Lord jesus manfully oppose ourselves, knowing that he which hath brought us into the battle, will both save us and deliver us out of all dangers. Then if the enemy shall say that we have no faith, and therefore have no interest Whether we have faith or not. in Christ, we may answer, that our believing dependeth not upon his testimony, it is enough that ourselves do know, and feel by the grace of God, that we do believe. As for him, we do the rather persuade ourselves of faith, because he saith that we believe not: knowing that he is not only a murderer, but also a liar from the beginning and the joh. 8. 24. 25. father of lying. Now, he that was neither ashamed nor afraid to charge God himself with untruth, will make less scruple to deal falsely with us, and that therefore we utterly reject his witness, as the witness of a notorious and treacherous deceiver, unworthy all credit, and whom we cannot believe, even in the truth itself without danger. For which cause he Mark. 2. 24. was so oftentimes silenced by our Saviour Christ and his Apostles, even then when after Act. 16. 18. his deceivable manner he bore witness unto the truth. Again, when the question is of our faith in Christ, whether we believe in him or not, we must beware that we stand not here upon perfection of knowledge, which in the best Divines is unperfect: or upon the perfection of our persuasion, which in all flesh is mingled with imperfection: It is enough for our present comfort, and to the silencing of our adversary, that we have a competent knowledge of the mystery of our salvation by Christ; far removed from that ignorance and implicit understanding, which Satan hath planted in the kingdom of Antichrist. For persuasion also, we acknowledge, that partly by the corruption of nature, and partly by his assaults, by the grace of God it is such, as the same is oftentimes assailed and shaken; yet faileth not, nor falleth unto the ground, but standeth invincible against all his attempts and invasions whatsoever. And finally, for that faith whereby we rest for our salvation upon Christ jesus, we glory not in our own strength: but we say every one for himself with him in the Gospel, We believe, Lord help thou our unbelief. Fo● if faith he, as it is indeed, a repose, settling, placing, and putting of our trust and confidence A desciption of faith. for our salvation in Christ whom the Father hath sealed; then we doubt not to prove against Satan and all his instruments of infidelity, that we do believe: and that the weakness of 2. Tim. 1. 12. our faith, which we willingly acknowledge, and that remnant of unbelief which yet hangeth upon us, is so far off from dismaying us, that it is both a warning and motive unto us of great force to stir us up, and to set a work by all good means to establish and to increase our faith, when we find the good hand of the Lord not to be wanting unto us, and his ears not to be shut up against our prayers; in which we always say with the Apostles of Christ, Lord increase our faith. If it shall be objected, that because we have not the same sense and feeling of faith which sometime we had, as Satan himself could not then den●e, therefore we have now no faith, but have utterly lost the same: we may answer, the argument followeth not: for even in many diseases of the body it is so Simile. with them that have them, that they seem little better than dead corpses, and yet there is life in them, which hidden for a time, after is recovered and raised up again: so it is many times with the children of God, that being overborne and distressed with extremity of affliction and temptation, they seem for the time both to themselves and others, to have lost the life and light which once they enjoyed. Yet so it is, that when the tempest is overblown, and the gracious countenance of the Lord again beginneth to shine upon them, the faith which was as it were hid for the time, taketh life, and steweth forth itself, and plainly proveth, that as the trees when they bud in the spring time and bring forth Simile. their fruit, were not dead in the winter as they seemed to be: so the faith of God's children, springing afresh after the stormy winter of temptation, declaring manifestly that it was not dead when it seemed so to be, but was only respited for the time, that afterward it might bring forth more fruit: and whereas the afflicted soul desireth nothing more The afflicted desireth to be leeve, & cannot discern his estate. than to believe, though it feel not a present operation of comfort by faith; even that desire argueth a secret sense that cannot easily be discerned, together with assurance of better estate in time to come, according to that of our Saviour Christ: Blessed are they that hunger and thirst after righteousness, for they shall be satisfied. And that of the blessed Virgin, He filleth the hungry with good things, but the rich he hath sent empty away. Also that bewailing and deploring Matth. 4. of unbelief which is found in the afflicted, is not only a st●p unto their former comfrort, but a certain proof and demonstration of the return thereof. For the Lord working by his spirit in the hearts of his children's groanings that cannot be expressed, thereby assureth them that in his good time he will hear them & grant their requests. And so much the more we may be persuaded hereof, because the love of God towards us, as it began not of us (as S. john saith) so it dependeth not upon us, but upon the truth & constancy of joh. 5. him, with whom there is no change nor shadow of change. Again, the temptation itself, Temptation what it may teach us. from which our affliction doth arise, though it have of itself a most bitter and sharp taste, even unto the wounding of our souls near unto death: yet hath it also in it an argument of comfort, the Lord himself out of darkness raising up light unto his children. For even by this, that Satan so busily and so fiercely assaileth us, it doth appear, that as once he lost his possession in us, & was cast out by one more mighty than himself, which is Christ: so now he findeth no peaceable entrance, but a strong and mighty resistance, & therefore there yet remaineth such part of the former work, which he could not hitherto overthrow, nor shall be able for ever, which is the secret seed of faith still sustained and nourished by the spirit of God in us, when we would think it were utterly extinguished. For as the fire when it wrestleth with the water thrown upon it, ceaseth not till it have overcome: so this resistance of the spirit against the flesh, will not cease until the full victory be obtained, and Satan himself trodden under our feet. Neither is there any more sure testimony, either of our present deliverance begun, or of our full & perfect victory in time to come, than this, that by the word of God we do (though but weakly) resist the temptations of the enemy, and continue in the battle against him: mourning indeed and travailing under the burden of affliction, but yet standing upright before the enemy, so that he cannot fully prevail against us, much less overthrow & destroy us. But here one thing must carefully be looked unto, that we be not so far discouraged, either with want of feeling, or overborne with desire of that we have not, as we forget what mercy hereto fore we have received. When job so earnestly, and (as one would think) impatiently wisheth the good things he had sometimes enjoyed, he doth not only express the great affection he had to be restored unto his former estate, but also giveth the attentive reader to understand a secret work of that grace of God; from the remembrance of that which had been, insinuating an hope of that which should be, as the event itself afterward declared; which issue of his troubles S. james would have us diligently to consider when he saith: Ye have heard of the sufferings of job, and have seen the end of the Lord. But it fareth in this case with the afflicted soul many times, as it doth with those that greedily strive for the goods of this world; their affections Simile. of having more is so strong, and doth so violently possess and carry them, as it not only depriveth them of the use of that they have, but also maketh them forget the same, and which is yet more, protest against it, as if they had it not at all. So the humbled and afflicted spirit, one borne for the time with present grief and anguish of mind, not only useth not the comforts it hath, and cannot presently discern; but also causeth an utter forgetfulness of them, and which more is, protesteth against them, as if they were not: yea (as we see often in job) he so complaineth of the contrary, as if the Lord had not only forsaken his servant, but had armed himself, and did fight against him to destroy him. Here therefore we must bridle and chastise our impatient and murmuring spirit: and remember that of job, so far contrary to the other, that though the Lord should destroy him, yet he will trust in him. Neither must we so much vex and unquiet our hearts for that we want, as labour to make use of that we have: which though it seem little unto us for the present, Resistance in temptation a sure sign of faith and grace. yet in truth is more than Satan by all his force is able to overcome, as may appear unto us by that endless resistance which the spirit of God dwelling in us maketh against him. For he that so fighteth is not yet captive: and he that standeth in face of the enemy, and endureth all his assaults, is not yet vanquished. Yea for that he holdeth out in so great weakness of his own, against so strong and furious assaults of the enemy; it plainly argueth, that he standeth by a greater strength than his own; by which, as he is presently preserved that he falls not into the hand of his adversary; so need he not doubt thereby to be finally delivered, and crowned with victory and triumph in despite of Satan & all he is able to work against him. But the enemy, whose quarreling with us is endless, as Remedy in temptation. his malice is unsatiable, will not thus leave us and give us rest, than (as I said before) it is our best and safest way, at once to end all disputation with him. And we cannot better shake 1. Dispute not with Satan. him off, than by exercising ourselves in prayer, reading, and meditation of the word of God, and by diligent walking in the works and labours of our calling: for there is no greater opportunity nor advantage that can be given unto the adversary, than if he shall find 2. Exercise, prayer, reading. us idle and unoccupied. If the mind be already possessed of, and occupied in good things, it cannot so easily be transported unto that which is evil: but if he find the house empty and fit for him, he than entereth without difficulty. In the question of faith we have comfort 3. Be painful in the works of thy calling. Faith proved by the fruits. also from the works and effects thereof in ourselves: For as the tree is known by the fruits; so faith wanteth not her fruits whereby she may be discerned. These are of divers sorts, sorrow for sin past, hatred of evil, care and endeavour to avoid it both in general and particular, the love of God and of his righteousness, desire and care with labour and contentation to please him, both in general and particular duties. And here again we have a lawful and necessary recourse unto time past. For albeit we have nothing to Psal. 77. 6. glory in before God, when the question is of the cause of our salvation; yet the effects of the grace and favour of God towards us in the former fruits of our faith, may yield us no small comfort in the time of our heaviness and of the anguish of our spirits; hereof it is that the Prophet in the Psalms doth so often protest his obedience unto God▪ and care to do Psal. 119. his commandments: hereof it is that job, unto the comforting of his distressed conscience, job. 31. remembreth the course of his former life, led in the fear of God and obedience of righteousness. For although we may not attribute any merit unto our works, but must give the Rom. 3. 28. whole glory of our salvation unto Christ alone; yet our works do witness for us, that we are the children of God, because we are guided by his spirit, & as the Apostle saith, though Rom. 8. 10. the body be dead in respect of sin, yet the spirit is life for righteousness sake. Also the gracious effects of Christ himself dwelling in our hearts by faith, are sure & certain testimonies that we are members of his body and do belong unto him, because as branches implanted into him which is the vine, we bring forth fruit according to the nature of the vine. It is said we do yet sin; our answer is, that that happeneth unto us not from the new joh. 15. 2. creature, but from that other part yet remaining in us still subdued under sin, in which the Lord of mercy doth not esteem us, but in that new man which is fashioned again according Rom. 7. 17. unto his own Image. In so much as S. Paul doubteth not to say, that the sins of the Rom. 6. 2. faithful proceeding from the remainder of corruption, yet abiding in them, are not their Death the complement of mortification. works, but the works of the flesh, which being already wounded unto death by the power of the death of CHRIST, languisheth more & more, and shall finally be abolished by death, which is the end and accomplishment of our mortification, and fully endeth the battle between the flesh and the spirit. What shall I say of the loathing of this life, and the vanity thereof, & of that desire which is in the children of God, to be dissolved, and to be with Christ? of contentment in all estates, patience in afflictions, constancy in truth, love towards Loathing of this life, etc. those that love the Lord, pity towards those that are in misery, and the desiring of Phil. 1. 21. the good (even of their enemies) and those that hate them? Which virtues, though they bear not an equal sail, by reason of the weakness of the flesh, and of the malice and resistance of the enemy; yet are they undoubted testimonies of our love towards God, which is not but in those who are first beloved of him, and have tasted how good and gracious he is. If we shall look unto the exercises of piety, & of the worship of God, though we may Comfort from the exercises of piety. here (a● elsewhere) complain of our wants and defects, yet we shall through God's goodness find matter of comfort. Remember therefore what mercy the Lord hath showed you in this part; with what desire & affection you have heard the word of God: how precious The hearing of the word. it hath been unto you, above gold, even the most fine gold: how sweet and comfortable, even above the honey & the honey comb. Remember with what fruit of knowledge in the will of God, increase of Faith in his promises, purpose and endeavour of amendment of life, you have oftentimes heard the same. Call to mind with what zeal and earnestness of spirit you have sometimes called upon the Name of God, both publicly and privately, with Prayer. others, and alone by yourself: with what joy and rejoicing of the soul you have praised Praising of God. the Lord for his mercies towards his Church, and towards yourself. Call to mind what hath been in you at any time, the power of those Sacraments which are annexed as seals Sacraments. unto the promise of salvation by Christ, and how far they have by the blessing of God, erected your mind in hope and assurance of his goodness towards you. If your present discouragement resist the comfort of these meditations, it is no new thing, that in our weakness we should after the manner of those that be sick, disadvantage ourselves of that which might do us good: yet remember how injurious a thing it were, to esteem the children of God by their present agonies and conflicts of conscience, rather than by the comfort of that estate wherein the grace of God shined plentifully upon Simile. them and in them. For as when men are diseased, it cannot thereof be concluded, that they were never in health: so the present discomforts of the children of God, though they take away the sense of his mercy for a time, yet they are no repeal of his former goodness To record our faith, and comforts past. and favour towards them, nor deny them to have been, even in their own judgement and feeling dear unto the Lord, and still to be, though the storm and tempest of their present affliction suffer them not so lively and comfortably to enjoy the same, as before. Heb. 10. 32. 34. job. 29, 3. For which cause they must with job and David call to remembrance the comforts of times Psal, 77, 6, 12. past, from thence to assure themselves of the return of the good hand of the Lord in due Psalm, 23, all. time. I doubt not, but you can be witness unto God, and to your own self, that the time hath been when your comfort and assurance of God's favour was such, as Satan himself could not deny the testimony which then the spirit of God did bear unto your spirits. Rome, 8, 16. Now the gifts and calling of God are without repentance, and whom he loveth he Rome, ●1, 29. loveth unto the end: neither doth our salvation depend upon any thing of our own, (for joh, 13, 1. then we should a thousand times perish and fall before the enemy) but upon that eternal and everlasting love of God, wherewith he hath loved us in JESUS CHRIST, before the The testimony of the spirit of adoption, better than the testimony of men and Angels. foundations of the world were laid: which love of his, if it hath at any time been made known unto us, and apprehended of us, we have assurance greater than the testimony 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, just against me for my sins. It is true, that the power and sense of Faith is not always alike in the children of God: yet is it a false and sophistical conclusion, suggested from him that is a liar from the beginning, and the father of lying, to say, we feel not faith, therefore there is no faith in us. For in many diseases of the body we have no sense of life, and yet we live: the Sun shineth not in the night season, nor when it is obscured with clouds: shall we Simile. say therefore that there is no Sun, or that it hath utterly no operation? Admit also (which yet may not be admitted) that the Lord had for a time utterly given us over: can we conclude thereof, that he will never again be merciful unto us? Nay, he that found us when we sought him not, will surely return unto the work which he hath begun, though he seemeth for a while to have forsaken it. There is sometime as it were an eclipse of our An eclipse of faith. faith, and of the feeling of the grace of God towards us: but let us assure ourselves, that as the Sun and Moon do not perish in their eclipses, nor lose their light for ever: so in this eclipse which happeneth for a time unto our faith, and sense of God's goodness, the same shall not perish or lose his virtue for ever: but shall in good time be restored, or rather quickened in us again, unto our further and more assured comfort. This you have seen in many dear children of God, whose heaviness hath been known unto you, that they have not been forgotten for ever, but that the Lord, who seemed for a while to frown upon them, did in the end cause his most gracious and loving countenance to shine upon them again: you have felt it in yourself, that there hath been an interchangeable course of sorrow and comfort, of faith and fear, and that the one hath continually succeeded the other, that the same hand that humbled you, did raise you up again; that he that inflicted the wound into your soul, applied thereunto the most sweet and sovereign remedy of his grace. So ancient and so experienced a soldier as you are in this spiritual battle, should now be valiant and strong unto the combat: and though victory be not to be hoped from the weakness of flesh, yet the experience we have had of the goodness of God in our former troubles, aught to assure us of the return of his helping hand in all our necessities. Shall I put you in mind of the grace of God towards you in your comforting of others, even then when yourself have been in some discouragement? If others have received comfort from you, raise up the same comforts unto yourself. Neither is there any cause you should fear, lest the spirit which in you was able to erect and confirm others, should not be able to refresh and comfort your own soul. In other things we love ourselves too much, and do well unto ourselves rather than to others: but here many times by the fraud and deceit of the enemy, we are made cruel unto our In temptations how we conspire with Satan against ourselves. own bowels, and become his abused instruments to torment ourselves: Who will put a sword into the hand of his adversary to wound himself withal? And who will strengthen his enemy that is already too strong for him? Yet this is our folly, that we will conspire with Satan against ourselves, and arm him with weapons unto our own destruction. Saint Peter saith, Resist the devil being strong in faith. We must not therefore yield our 1. Pet. 5. 9 selves unto his tyranny, nor cast away that weapon of faith by which alone we may be 1. joh 5. 4. able to overcome. But I will urge this argument no further. Ephes. 6. 16. I know that the benefits of this life are common for the most part, both to the reprobate Commfort from the benefits of this life. and to the elect; yet both in those which are common, there is a great and large difference, and there are some so singular as carry with them a stronger testimony of the favour of God, than that it may without impiety be denied. In common benefits it holdeth, that as things most adverse are yet turned unto our good, so much more the good gifts and blessings of God do carry with them a testimony of his love and favour towards us. For as the Lord speaketh unto us in the word and by his spirit; so his good and fatherly Rom. 8. 28. providence towards us, is not without voice, but soundeth aloud unto the declaration of his love. But there are (as I said) some benefits so special, that the use of them is proper only unto his children. Remember with me the first time of this trouble & dismaying of your conscience; and remember withal how many means the Lord hath ministered unto you for your comfort What shall I say of those whom the Lord hath put even into your bosom, the more nearer to apply his mercy unto you, Master C. Master B. Master R. etc. all so furnished unto your comfort, that you may well think, they were as so many hands stretched out from heaven to support and strengthen your weakness withal? If I should set myself to remember how many other the servants of God have by divine providence been directed to minister comfort unto you, the number would be innumerable: Master S. A special favour of God to have his faithful servants to pity us in our afflictions. Master F. Master D. Master B. Master G. Master G. and almost who not, of those that have been trained and brought up in that school. Consider how great a mercy this hath been, that so many excellent Physicians of the soul, should at several times apply themselves, if not unto the cure, at the least unto the mitigating of your disease, I will not examine how many and great comforts you have received from them by word in presence, and by letters in absence: this only I ask of you, whether you have not known all these to bear unto you the same testimony, to speak the same comfort, and to confirm you in the same assurance of the love of God towards you? Now what spirit must that be, that shall contradict the spirit of God in the mouths of so many and faithful witnesses? My good friend, mark what I will say unto you: as the patient that is sick in body willingly resigneth himself unto the sentence and direction of his skilful and faithful Physician; so must the children of God in their spiritual maladies, yield themselves unto the Physicians of their souls, so much the more, because the Lord hath given unto the ministers of his Gospel the power of binding and losing, both Matth. 18. 18. in the public ministery of his word, and also in the private consolation of his children. I will not speak of that which is public, although not altogether unfit unto my purpose, considering that that which is publicly spoken as unto all, hath also a particular address Esay. unto those that are the Lords. As when the Lord saith by his Prophet, Blessed are all they that mourn in Zion. I will for the present rest in that use of this power of binding and losing jam. 5. 15. which is private and particular. Remember that of Saint james, who saith, that upon the prayers of the Elders of the Church, the sins of the diseased shall be forgiven him: which words can have no other sense, but that by them shall be pronounced unto him the forgiveness of sins. A most excellent practice whereof, we have in our Saviour himself, Luk. 7. where first he proveth by argument unto Simon the Pharisie, that the mourning sinner was Vers. 41. pardoned all her sins, and therefore was now no sinner and wicked one, as he uncharitably esteemed her to be; then turning himself unto the distressed soul, first saith, Thy sins are forgiven thee; and afterward, Thy faith hath saved thee, go in peace. Wherein, though there be some things extraordinary in our Saviour Christ as the son of God; yet joh. 20. 23. is it that power which he hath communicated unto all his servants, saying, Whose sins you How Gods faithful Ministers bind and lose. forgive, they are forgiven, etc. which is nothing else, but, whose sins upon due examination and trial of their repentance, you pronounce to be forgiven, they are forgiven. Here again remember (my dear friend) how many of the faithful and expert servants of Christ have examined your estate by conference with yourself, & have found all signs unto health and salvation. Unless therefore Satan dare contradict the spirit of God, speaking by the mouths of so many witnesses, he cannot say but you are the Lords. Now for yourself, I am assured that you will not, nor dare not say, but this hath been the constant testimony of all the servants of God sent unto you; and that they were such as you had no cause to suspect their partiality or flattery in any sort. How is it then, that the voice of so many should not be unto you as the voice of God himself? Who, though he do not speak unto us now immediately from heaven, as in some times past; yet he speaketh unto us by the mouths of his servants, his Prophets. When David said in the horror of his soul, I have 2. Sam. 12. 13. sinned against the Lord; was it (think you) a small comfort that Nathan said immediately unto him, The Lord hath pardoned thy sin? I will say nothing of the prayers of so many of the servants of Christ as have commended your cause unto the Lord, which cannot be frustrate, the Lord himself directing them to pray according to his word, and upon the assurance of his promise. Read job 33. 23. If there be present with him (that is, with the afflicted Notes out of job. 33. 23. for the comfort of the afflicted. soul, as verse 22.) a messenger from God, an interperter (of the will of God) such as is one of a thousand, who may signify unto man the equity of the Lord, and entreating him for favour shall say: Redeem thou him that he go not down into the pit, by that redemption which I have found; when he hath humbly be sought the Lord, he doth graciously receive him that he may behold his face with joy, and he restoreth unto man his righteousness. In which words there are many excellent things to be noted for the comfort of those that are afflicted. The first is, that the anguished soul finding no comfort at home and in herself, by reason of the strength of temptation, must seek relief abroad at the hands of those whom God hath appointed to make glad the sorrowful mind, and to give rest unto the wearied and distressed conscience. Wherein you must consider with all thankfulness, how great mercy the Lord hath showed unto you: for I do persuade myself, as before I have said, that since the time of your affliction, there hath not been almost one, that hath any special gift in that kind, who by conference, writing, or otherwise, hath not bestowed some part of his travail unto your comfort. I could myself name a great number besides those above mentioned, but yourself can remember many more. Now the testimony of many faithful servants of Christ witnessing the grace and goodness of God towards you, must be as the voice of God himself, who is not as man that he should lie, or as the son of man that he should repent, or alter that which he hath once testified. And if job do acknowledge, that the comfort of one faithful witness on the behalf of God, is enough to the erecting & cherishing of the heaviest mind, what can Satan say unto the testimony, not of two or three witnesses which the law only requireth, but unto the testimony of two or three score, the meanest and weakest whereof should be able to answer in your behalf unto all that the enemy is able to object against you? The second 2 thing I note, is that these have not come unto you by error or by chance, but by special address of God's providence, as sent from the throne of grace to bind up your wound, and to minister comfort unto your conscience. The third, that these speak not their own 3 words, nor of themselves but are the faithful interpreters of the will of God, not indeed immediately from himself, but by viewing and esteeming of the work of God, and the fruits of his grace in those that are his. The fourth, that as they declare unto the afflicted, 4 that favour of God towards them, which themselves are not able for the present to discern, so they commend them by prayer unto the Lord, who hath promised to hear & to grant their requests. The fifth, that for comfort in this case, we must pass out of ourselves, 5 in whom there is nothing that may ease our grief, and cast our eye and cogitation only upon Christ, in whom all fullness of salvation doth dwell, considering that this is one of the means whereby Satan doth most distress and anguish the afflicted souls, that he holdeth them in the cogitation of their sins and transgressions against God, and suffereth them not to see that length, breadth, height, and depth, and to know that love of Christ Ephes. 3. 18. that passeth all knowledge, that they might be filled with all the fullness of God. The sixth, 6 that the Lord both mercifully blesseth the labours of his servants in comforting his children, and also graciously heareth their prayers and supplications made in their behalf unto his Majesty. And the last, that God in his good time erecteth the minds of the afflicted, 7 and openeth their mouths to praise his name & to protect his goodness, that he hath brought again their soul from the pit, and hath shined upon them with the light of life▪ Which effect of the grace of God, because you have both seen in others, and felt in yourself many times, you have great cause to hope and expect the return of his comforting hand in due season, who also shall once determine these conflicting days, and set us in that peace which shall never be interrupted, and wherein all tears shall be wiped away from Apo●. 7. 18. 14. 13. our faces for ever. The malice of the enemy, during this life, hath no end nor measure at all, and therefore we may justly fear all extremity of attempt against us; but we must strengthen ourselves in him, who can and will enable us unto all things. The last and most grievous assault of Satan against the afflicted is, that he calleth into Against the doubt of election. doubt their election. For that salvation is only of the elect, he laboureth by all means to snake this ground and pillar of comfort, and if it be possible to subvert and overthrow the same. It behoveth us here to take heed how we carry ourselves, as in that temptation which of all others is most difficult and dangerous. First therefore, we must beware of that gulf wherein the enemy hopeth to devour us, that we enter not into the secret and hidden counsel of God. For the secrets of the Lord are for himself; but the things Deut. 29. 29. that are revealed, are for us and our posterity after us for ever, as Moses saith. What then hath the Lord revealed concerning our election? First, the spirit of God witnesseth unto our spirits that we are the children of God: than it teacheth us to cry Abba Father, and stirreth up in us those groanings that cannot be expressed. From these let us descend unto 3 faith itself: the voice whereof, if it be not suppressed by the grievousness of temptation, soundeth cheerfully unto us, that we are beloved of God, redeemed by Christ, and fellow heirs with him of his father's kingdom. If here also the enemy have darkened our 4 senses and obscured our light, we must of necessity with job, relieve ourselves from the job. 31. fruits of our faith: These what they are hath already been said. If necessity do so compel 5 us, we must fly unto the times that are past, and refer ourselves unto the testimonies of the faithful ministers of God: who as they are for their wisdom and manifold experience better able to judge of our estate than ourselves: so have they power and authority from God to decide the controversy between us and our enemy, and to plead our cause against him. Also where the enemy from our present trouble and torment of 6 mind, seeketh to drive us unto despair, we are to use against him his own weapons: for among many testimonies of our estate in grace & favour with God, there is none more evident and sensible, than is that conflict which we find and feel in ourselves of the spirit against the flesh, of faith against unbelief, of a sanctified mind against that part that is unregenerated: and finally, of the new creature against the old man, and of Christ himself 7 in us, against the power of Satan. If he reply that this is not so, but the contrary; we may answer, that albeit there have been many times, wherein we had a more present and mighty hand of the Lord upon us; yet even now Satan himself cannot deny, but we hate sin and love righteousness: that we love God and (to our power) obey his will, and fly the baits and occasions of evil: whereof if there were for the present no manifest and apparent effects, (as yet by the grace of God there are) notwithstanding the only affection and desire of the heart, thirsting and longing after God's kingdom and his righteousness, are sufficient arguments of the work of grace begun in us, which shall so long be continued by the good hand of our heavenly father, until it be consummated and perfected in the life to come. For if it be God (as the Apostle saith) that giveth both the will and Phil. 2. 13. the deed: he that hath given us to desire to obey his will, will also enable us unto the doing of the same. And seeing the work of sanctification beginneth in the heart, and thence floweth into our whole life, we nothing doubt, but God, who hath given us joy in the holy Ghost, and thereby a love unto him & unto his law, will further confirm & strengthen us, that we may be vessels of honour unto his name, and glorify the Gospel of our profession with fruits agreeable and according thereunto. Yea the thoughts, meditations, and desires of the heart, are deeds before God, and principal parts of that obedience which he requireth at our hands. And therefore if the faithful man should be taken away by death before he hath done any of the outward works of the law; yet should not his faith be without fruits, in that being sanctified in the inward man, he doth now in soul & spirit serve the Lord, and desireth ability and opportunity in act to do his will, and to honour his name; as appeared in that penitent malefactor that died with our Saviour Christ. Luk. 23. 42. Another thing I am to admonish you of, that you be not as the covetous men of the world, who so gape upon that they further desire, as they consider not, but rather forget The afflicted conscience like the covetous man. that which they already have, and having much indeed, in their opinion have nothing: and to all purposes and uses do as well want that which they have, as that which they have not. So it oftentimes happeneth to the dear children of God, that whilst they look and breath after that which they have not yet attained unto, they forget and neglect that which they have received, and use it not to their comfort and rejoicing, as otherwise they should. This overreaching & importunity of theirs, Satan abuseth against them, from the opinion of having nothing, to blind their eyes not to see the present grace and goodness of God towards them. It is true that the Apostle saith, that in the course of godliness and Phil. 3. 11. religion, we may not think we have attained the goal, or are come unto the end of our race: but, forgetting that which is behind us, and endeavouring unto that which is before, must contend (as to a mark) unto the reward of the most high calling of God in Christ jesus. But he speaketh it not to this end, that we should not in thankfulness acknowledge the former mercies of God bestowed upon us, or not use them unto our comfort, as testimonies of his love & favour towards us: but that we may not stay in our present profiting but add daily a new and fresh increase; that as from a larger and greater heap o● benefits, we may more and more assure ourselves, that we are beloved of God, and shall enjoy the inheritance of his kingdom. When the Apostle saith, Work your salvation, etc. and labour Phil. 2. 13. 2. Pet. 1. 10. to make your calling and election sure: though the meaning be not, that we should put confidence of salvation in works, yet it telleth us, that the works & fruits of our faith are testifications of God's spirit dwelling in our hearts more evident and pregnant, than that Satan himself can or dare deny them. We may not suffer ourselves to be so overborne of the enemy under the colour of zeal and desire to do well, as not to remember wherein the Lord hath already given us some part of well-doing: not so to strive unto that we have not, as to forget that which by his grace we already have: but rather with all thankfulness acknowledging the goodness of God, from thence assure ourselves of the continuance & finishing of the work begun. In the courses of the world, as slowness getteth nothing, so He that believeth, maketh no haste. preposterous haste looseth all. It is the subtlety and malice of the enemy, when he cannot hold us with himself, to hasten and push us on so fast and so headlong, as by rashness we may fall into that, which by forwardness we had escaped. Good things to come therefore we must hold them in hope, and pursue them in peace: but the good we have already attained unto, we must so far rejoice and comfort ourselves in, as from thence we may be able to sustain and support our cause against the enemy, and from that we have, to let him understand that we doubt not of that which remaineth: that the Lord will both continue and confirm the work of his own hands, and not forsake the same until it be accomplished in his kingdom of glory. Thus I have in great haste and confusedly set down so much as presently came unto mind, of those things which often heretofore I have written unto you: humbly beseeching the Father of all mercy and God of all consolation, who hath anointed you with the oil of his grace, sealed you with the spirit of adoption, and given you a sure earnest and pledge of everlasting salvation, to increase upon you, and in your heart the measure of faith, and multiply your fruits in all manner of well doing, make you strong against the face of your enemy, & crown you with victory in the day of battle, that you may praise his name in the day of your deliverance, glorify him in the whole course of your life; and finally enjoy with the rest of his Saints, that eternal kingdom of glory, prepared for all those that love and fear him. Amen. FINIS. MASTER GREENEHAMS' PRAYER. O God most mighty, glorious and righteous: O father most loving, gracious, and merciful, which keepest covenant and mercy in jesus Christ for all those which receiving the first fruits of thy holy spirit, walk before thee in uprightness of their heart: we thy unworthy children come unto thee in the name of thy only begotten son jesus Christ our Lord: beseeching thee to renew and increase thy holy spirit in us, and to purify our hearts more and more by faith, that we may have a clearer sight, and a surer persuasion of thy fatherly goodness unto us, and that we may more readily perform our dutiful obedience unto thee. For we do acknowledge and confess unto thy sacred Majesty, that we have yet never hitherto worthily esteemed thy mercies towards us, nor sufficiently expressed the fruits of our bounden duty towards thee: but that still we remain ignorant, and forgetful of many good things, which we ought, and might know. And we confess Lord, we are slack unto those things which thy holy sp●●t offereth to our minds, unapt to do them, soon weary of well-doing; and wherein we please thee something, we please ourselves too much. Moreover we likewise confess that we are ignorant of many evil things, that we have done, do, or may do: forgetful of divers things, which sometime we have had knowledge and remorse of. And now the things which come to our remembrance, and are in our sight, do not appear to be so●sinfull in any measure as they are, and aught of us to be regarded. Yea we are beguiled ere ever we are aware with our present corruptions, and they clean so fast unto us, that we can hardly leave them, but most hardly be brought to true repentance of them. We beseech therefore thy sacred Majesty, to work in us by thy holy spirit, a wise and careful searching out of and into our sins, that by the law we may be convinced of them, awakened by thy threatenings, rebuked for them by thy judgements, executed upon the wicked, and exercised toward thy children, servants, and friends, that so we may fear and tremble for them. And by the serious premeditation of the uncertain hour, of a most certain death, of the day of thy general, inevitable and dreadful judgement, of the horrible and everlasting pains of the wicked in the hells, and their loss of the inestimable joys of the heavens, stir up our dead hearts to seek thee O Father in thy Christ, and thy son our Lord and Saviour in the Gospel. And finally, we pray that we may be even confounded in ourselves, by the fruitful remembrance of thy blessed sufferings, the most precious blood-sheading and death of our Lord jesus Christ, that so we may be humbled after that manner and measure thy children should be: beseeching thee, that we may so aforehand accuse ourselves before thy blessed Majesty, that our adversary may have no power hereafter to accuse us, so judge ourselves that we be not judged by thee: so with shame, sorrow, fear, and trembling, acknowledge the vileness of our sins wholly before the throne of thy justice, that we find it to be a throne of grace and mercy unto us in jesus Christ our Lord. Now O Lord, the searcher of the hearts and reins, thou knowing this to be the humble and single desire of our hearts, we fly unto thee for refuge, beseeching thee by thy holy spirit to work in us a clearer sight of the wisdom of our Lord jesus Christ, whereby our minds may be further cleared from blindness, and we have a clearer sight of the whole ministery of our salvation in him; and grant us God a fuller persuasion of the discharge of all our sins in his death, and of the imputation of his righteousness unto us, in his resurrection: that the guiltiness of our conscience may daily more and more go away from us, and peace of the same be confirmed in us; especially in the time of our temptation and trouble, the day of our death, and the hou●e of judgement. And next (most merciful Father) grant us a more powerful experience of his death, killing sin in us, and of his resurrection, raising us up unto a new life, that daily we may be less sinful, and more holy, righteous, and sober in this present life: that so also we may have a more sure and steadfast 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 us, until his glorious appearing when he shall come to be glorious in his Saints, and made marvelous in all those which believe in him, Amen. Furthermore O Lord, whereas we are privy to ourselves, ere it is known unto others, or unto thee, that thereby any sin or sins more strange in us through our corrupt nature or custom, or the temptation of others, or of the tempter; we beseech thee that there we may labour to find the precious death of our Lord jesus Christ more powerful in subduing the same: and whereas through unability of nature, want of means, or grace, we are weaker in any duties of well-doing, there we may strive to find the virtue of his glorious resurrection more effectual in raising us up in means of life: so that our familiar corruptions being cured, and our special infirmities being relieved, we may be also endued, as with general graces meet for all Christians, so with such peculiar graces as may be meet for our callings, and enable us to glorify thy holy name, build up others in well-doing, and treasure up the fruits of a good conscience, for ourselves at all times, and especially in our need. And in this behalf the desire of our heart is, that thy holy spirit work in us the renouncing of our reason so far forth as it is blind, and the crucifying of our affections so far forth as they be corrupt, that so we may offer them up with soul and body in sacrifice of humiliation: and that having received these graces, we may also offer them up in sacrifice of obedience unto thy gracious Majesty. And wherein soever we have, do, or shall with thy graces obey thee, we desire to offer up thy graces, our obedience, and ourselves in a sacrifice of thanksgiving, and praising of thy holy and blessed name, through jesus Christ our Lord, Amen. All thy ways O Lord, we acknowledge to be mercy and truth; we beseech thee therefore, give us the holy fruits of all the good means thou hast heretofore wrought our good by: as thy holy and sweet promises preached unto us, read of us, meditated upon by ourselves, or conferred of with others, the prayers, thanksgivings, Psalms & Hymns of ourselves, our friends and thy Church, thy sacred Sacraments, the ministry of thy holy Angels, the communion of thy Saints, and admonition which hath been given us for our good: most humbly entreating, that we may have sanctified unto us the remembrance of thy former mercies bestowed upon thy Church, upon any member thereof, or upon ourselves, either in benefits, or in crosses: and albeit our nature is most impatient either of reproaches offered unto us by our enemies, or any injuries by our friends, yet herein we fervently ask of thy wise and merciful goodness, that we may reap a good fruit even of such evil means. And because we grow to be acquainted with the pride of our spirits, and sloth fullness of our flesh, and few means are left us, and many offences (by ourselves conceived; by others and Satan offered) do already, and are daily like more to assail us: O Lord, thou which hast been our God, even from our first birth, especially since our new birth, be thou the God of our middle age, yea of our old days, (if we live so long) until thou finish the last work of our new birth begun and continued thus far in us. To this end we ask of thee that we may vow (and receiving grace from thee, we do vow) to use all these forenamed good means of our salvation, more mercifully, than yet ever we used them; in using of them we ask more fear of thy Majesty, faith of thy promises, pureness of our hearts, love unto others, and withal, blessing and fruit more abundant, that our latter works may be better than our former. Woeful experience (O blessed Saviour) teacheth, and moveth us to call upon thee, as for these former things, so to be preserved and protected by thy almighty and merciful grace, from our own corruption to come, from all Satan's temptation and accusations, from all manner of contagion of the ungodly in their injuries, reproaches, and their benefits, praises, their sorceries, enchantments, yea from any hurt of thy children (as they be not regenerate) and from any hurt by thy creatures, so far forth as any of these things may hurt our salvation. Former experience O mighty God and merciful Father, ought not only to teach, but also to enforce us to give thee thanks, praise, and glory, for thy former mercies upon us and thy Church bestowed: but wherein thou hast provided for us many arguments of strength, of faith: or ignorance, forgetfulness, negligence, and want of reverence of thy mercies received, minister just cause of humiliation: and therefore in some faith in, and thankfulness for thy former merciful blessings, and yet in much weakness, in the merits of jesus Christ our Lord: with our whole heart, we beseech thee give us a good portion of thy spirit, to call carefully thy benefits to our remembrance, wisely to understand them, and reverently to regard, and truly to be thankful for them, in mind, in heart, in word, and deed, through jesus Christ our Lord and only Saviour. Amen. We beseech thee most mighty God and merciful Father, to make partakers of our prayers, and thanksgivings, all the whole Church, and every member thereof, especially where duty most chargeth, promise bindeth, necessity craveth, and thy glory challengeth, etc. FINIS. A TABLE OF THE CHIEF POINTS OF DOCTRINE HANDLED IN THIS VOLUME, GATHERED INTO AN Alphabetical order. A ABstinence used, 807. want of it hurt the godly, 808. Admonition, 28. 256, 789 to whom it is to be given, 205. and in what manner, 547. 698. 58. of inferiors to superiors, 257. how it should be taken, 58. Rules of it in general, 629. 630. 631. Adoption, what it is, and trials thereof. 450 Adultery, what it is, and how many ways committed, 676. 767. 790. Remedies against it. 635. 636. Affection natural is corrupt, 1. 103. 638. 681. 727. 57 515. 325. always to be suspected, 274. 651. the trial of it, 1. 671. 680. how it is renewed, 243. 175. 742. good affections required in good works, 264. 161. Dead Affections, 459. 827. Affliction, 2. 262. 638. causes of it, 35. 640. 197. 234. 235. necessity thereof, 80. how grievous a thing, 97, joys in it. 686. 782. who are afflicted, 95. 96. 639 766. the end and use of affliction, 1. 2. 112. 686. 533. 334. how to comfort the afflicted. 6. 106, 1107, 114. 116. Affliction soon tries godly and godless, 489. three rules for it. 864. 865. Ambition, 99 how to fight against Ambition, 466. Amity turned into enmity, 798. Anger, godly, 243. evil anger, 79●. cause of it, 466. Trial of anger, 3. 641. 204. 547. Angel's watch over ve●, and how; 3. 646 not seen, but extraordinarily. 641. evil Angels. 310. 311. 312. Antichrist. 666 Apparel. 712. Apostasy how great a sin, 627. An Arrian Heretic. 110. Armour of a Christian, 308. 309. Assurance of salvation, 322. 323. 328. See Salvation. Astonishment. 24●. Atheism. 3. Austerity. 769. B Baptism, 642. Our vow in Baptism, ever to be remembered, 477. on what day to be remembered. 157. Believers like children 18. the believer not hasty, 408. Blessedness, 314. the causes of it, 207. the effects of it, 209. true blessedness wherein it consisteth. 394 Blessing denied because of sin, 784 786. the way to obtain temporal blessings, 644. these are no signs of God's favour, 645. Blindness of men, 165. causes of it, 197. Book of GOD, especially to be taken up, with the examples thereof, 421. All that can delight the heart of man, contained in the book of God, 446 Brethren most vehement in Love, and so in hatred, 685. Brownists, 258 C CAlamities, public, fearful Tokens thereof, 464. causes of it, 791. public most, affect us most, 2● Calling, general & special, 645. misliking thereof dangerous, 4. 30. 38. 613. 493. Of calling upon GOD, with diverse circumstances thereof. 449. Care immoderate of outward things hurtful. 464 644 Catechising of Children whiles they are young required, 2▪ 8. 642. 664. families must be catechised, ●9● how and by whom it must be done, 649 6●5 distinguished from preaching: ibid. reasons for it. 665 Cause good, why it hath ill success, & who are enemies to it. 8. constancy in it. 50 how to prosper in a good cause, 461 they may look to be potected, that have a good cause, and handle that cause well, 504 (256 651 Censuring of others how it must be done, 4 Ceremonies 787 their first original, 152 good and profitable, 652 evil, and to be hated. 353 321 364 Charity, 820 void of suspicion 79 Chastity, 78 CHRIST, 654 his excellency in all knowledge, 751: how, and where we must labour to find CHRIST, & to apply him, 397 his Temptations, 490 his Passion in ●oule, ●4 186 his Burial, and the use of it: 84 his Resurrection; 85 178 he holdeth his Kingdom by two Titles; 655 two Crowns, 6●6 his incercession, how he must be followed; 692 654 his power; 852 Christians; their estate; 308 who be true Christians, 231 A Christians life is the Meditation of the Law of GOD, etc. 459 Difficulties in Christianitic, 384 Church, why called holy and Catholic; the Authority and dignity of it, 648 the prospetitie thereof should make us rejoice, 275 a care of the prosperity, a note of God's children, 620 wants in it, and yet tolerable, 74 648 819 Children foolish, 276 why God giveth such to parents, 2●2 how to be brought up▪ ibid. 662 66● how to be corrected, 278 marks of God's children, 853 316 their calling and privileges, 782 their comfort in this life, 341 their love to parents, and the Trial of it 76: chastised, and wherefore, 640 787 subject to two extremities, 307 how Gods children have many changes in this life, and wherefore, 497 Gods goodness towards them, when he plagueth the wicked, 499 Circumcision, 668 705 Combat of the faithful, 81 Comfort for a troubled mind, 6. 33 109 112 681. 768. See afflicted; false comfort. 778. Company of the wicked to be avoided, 332 Communion with CHRIST 1●2 with his members, 1●3 318 the benefit of observing all God's commandments, 395 He that offendeth in any one commandment is guilty of all, ibid. Concupiscence, how to avoid it. 8. (458 Conference necessary, 5. 614, 12●, 647. 662 Confession of sin. 38 484 Confession of sin, 649. of all▪ 690, of special, 107 hard to confess sin, 32 33 the benefit of the confession of our sins 409. confession two fold: public, private; to God, to men, 360 361 Conscience afflicted, 5. 6. 37. See afflicted, Of sin, 701. tormented, 9●. 99 639 hardness, 651. a good conscience, 5. notes of i●, 313. examination of it, 650, peace of it, 650 209 tender, 650 773. 611 troubled, yet pardoned 867 Scriptures for a weak conscience, 854 what it is, 3●8 Constancy in a good cause, in the faith, 511 Contempt of the Gospel punished, 791 Contention, 801 419 Contentation, 26 678 759 770 Contract of Matrimony used of the heathen 122 commended in Scripture, 123 what it is, and how the contracted must be taught, 123. 124. a form of contract. 1●8 Controversies, how far permitted in the Church, and wherefore. 727 Conversion, 281 how hard a thing 252 the only outward means of it. 282 Correction; how the Lord correcteth, and why, 34, 6●2 7●5. How men ought to rect, 278 651 See Censure, Corruption natural, 8. 636 703 secret corruption, 100L how known, 58. knowledge and feeling of it necessary, 11. 681 delighteth in means it cannot have, 92 hindereth good actions. 27 Covenants particular. 477 Covering infirmities. 7 Covetousness unsatiable. 643. 6●4 how discovered. 6●0. 604. how to fight against it, and overcome it. 466 Courtesy of the wicked what it is, 837 Counsel. 612 Creation, what it is, 82. right use of the creatures. 312 783 what it is to be a new creature, 370 joy therein, ●64 Crosses refine the Faithful, 2. 38. 117▪ they are necessary, 649 the use of it 116 joys under it. 68● three things required to find comfort therein, 2 the wicked cowa●ds under the cross 48● Cross of CHRIST, what is meant thereby, 366 36● how crosses of wood and other things came. 36● Curiosity, 475 Curse, a secret curse, 662 680 Custom, 332 D David, 552 his adultery, 7●2 ●auncing a sin, 169 Death sudden, 66● good, 465 violent, ●8 quiet, to some men an evil ●ig●●, 2●1 measurable fear of it commendable, ● 250 wishes of it unlawful, 9 meditation of it profitable, 656 6●3 how to die the death of the righteous, 49 the godly die in the fittest time, 45 their sin abolished by it, 875 806 no man to be judged according to his state in death, 9 Debt two kinds of it, 754 Decalogue, 73 Deceir, 688 Delights, 612 Desertion, what it is, 398 It is twofold, Ibid. Three ends for which God useth desertions, 401 the use that Christians ought to make thereof, 402 Desire, 735 respected of God more than the deed, 9 6▪ 8 How to examine it, 680 800 7●2 man's desire unsatiable, 6●3 why we have it not, 760 Despair, and remedy against it, 8●9 Diet, 10 charitable judgements of professors in cases of desperation, 400 their judgement to be left to God, ibid. D●●t, 10 Difference between persons & callings, 49● D●ligence to serve God, 55 Disobedience, 3●0 Discipline of the ancient Church, 768 842 Discretion necessary therein, 84● Dispraise, 10 Distraction from a good matter, & the cause of it. 10 Divine, ●. things make a good divine, 410 Devil▪ how he may hurt, 2 how he tempteth and accuseth▪ ●04 his subtlety, 7●4 his strength, 7●0 of divers names given unto him, 845 Doctrine, 772 three rules to examine it by 11 false doctrine infections, 491 Dreams, the causes & use of them, 10, 326 Dullness and deadness, 10. causes of it, 6▪ 30 273. 496. 584. how to avoid it, 160. 662 329 the most perfect earhly things are imperfect, & shall have an end. pag. 4●2 E ECclesiastes, a brief sum of it, 628 Education of children, See children. Elders, 352 Election, 719 Elect, their privilege, 782 Enmity, 798 the way to overcome our enemies, 464 rules to be observed when we pray against them. 512 Envy, 732 Error, 817 Examination of our sins, 101, of ourselves, 31, 284 1●7. 642 671. 703. Example, 247, 249▪ 263, 268, 96, 632, use of example, 9 666, how far to be followed, 11 720 721 Excommunication, what it is, and how dangerous to despise, 842 discretion required therein, 843 who were excommunicated in the ancient Church, 792 Exercises of religion public, 11 75 private, 158 498 the use & benefit thereof, 6●3 to strengthen judgement, to whet affection, 19 778 to whom unprofitable, 241 498 wherefore the Lord doth no more bless public exercises, 498 Exhortation, Legal, evangelical, 3●9 Experience. 11 Bucharist, what we eat and drink therein, and how, 192 why, 193 examination before, and the reasons thereof, 187 Eye of idleness 676 Eyes, the government of them 671 677 not governed, how hurtful, 792 5● the vanity of them, 416 F FAlling, the child of God may fall, 13 the strongest may fall, 761 Family, what care is to be had of it, 12 278 the whole family punished for the sin of the master. 684 Family of love. 453 Famliaritie with the wicked, forbidden, punished▪ 492 Fasting 8. no set time for it, 135. public fast. 152. How expedient in our Time, 151. the austerity of the Fathers in it. 653. Humility therein required, 674 Favour of God, 682. found in affliction, 687. to be sought more than the favour of men, 686 Fairs on the Sabbath day, 165 Faith, 11. what it is, 81. How needful, 12. 484. faith worketh, 588. trial of it, 640. 814. How the faith of God's children differeth from the vain imaginations of the wicked, 492. the trial of our Faith, when God delays to perform his promises, 508. decay of it, 176. 510. Eclipse of it, 265. the life secret, 54. without feeling. 655. 662. faith only justifieth, 86. want of faith, and of a good conscience, make many barren in good things, 464. Spirit of faith, 484 faithful, how far they are said to be wise, 461 Fear: Three kinds of fear, 682: properties of it, 683. godly fear, 248. 528. 3●3. 353. 55. difference of the godly and wicked therein, 31. 53. immoderate fear, 504. 13. 504. scrupulous fear, 1●5. false fear, 857 few men truly fearing. 491 Feast 14. on the Sabbath day, hazard souls, 168 Feeling, 1. 6. 12. 40. 273. 286. 679. 777. 804. 481. under the cross, 27. of the forgiveness of sins, 254. of a spiritual g●ace, 655. David lost it, 248. 866 867. of wants, 507 Figures, 132 Fire, the properties thereof. 244 Flesh, what it is, 289. 224. how it must be kept under, 808. combat between it and the spirit, 221. 225 Fools, who be, 625. divers kinds of folly, 732 Forgetfulness, the cause of it, 609, Fornication, 501 See Adultery. Why God seemeth sometime to forsake his children 397 39● Frailty to be borne with, 545 Friendship, Rules to be observed therein, 14, with whom it should be made, 624 Friends, not profiting in godliness, 857 freewill, 477, 525 Freedom of joy, and freedom of sorrows, 484 Fruits, 12 Furies, 589 G GIfts extraordinary, 15. of the spirit, 694 Glory, vain. 273 God, his patience & mercy, 694, his countenance, 544. to see & feel it, 662 two notes of his goodness, 847. three notes of his favour, 680 his works, 748 his Temple, 804 his judgements, ●●● no flying from it, 6●8 his Anger and wrath, 696 his word, the power and privilege thereof, 8●8 his providence, 466 850 Godliness, 533 hard to come to 466 the mirror of it, 525 true godliness and religion to be preferred before all worldly things, 383 two special things to attain true godliness, 466 godly often troubled with unbelief, 495 Blasphe▪ mers of the godly, 3. ●orts, 419 Good name, 264 261 259 Good works, 15 See Works. Gospel, what it is, 72 88 772 824 the trial of our love to it, 766▪ contempt thereof punished, 649 ●24 How it is said to kill, 20 Grace, 649 692 decay of God's graces how dangerous, 15 what misery grace doth free us from, 38 what good things it maketh us to enjoy, 381 the fruits and effects thereof, 381 382 the price of Grace, Ibid. the rareness of it, 382 the continuance of it, ibid. He which is once in the estate of Grace▪ shall be in the same for ever, 398 how God takes away one grace from his servants, and puts another in the room thereof, ibid. Grief, 25 7●8 522 for sin, 15 242 for other men's sin, 457 good to be grieveed, 102 681 grief, because we cannot grieve, 194 Gripe fallen in the body, 2 H Hardness, 716 79● the cause thereof, 16 57 two kinds thereof, 255 a great plague, 718 to have a feeling thereof is good, 681 Harvest, 165 Haste to do good things, 36 800 too great haste hurtful. 2●1 Hatred of sin. 320 Health not to attribute it to Physic. 639 Hearing of the Word. 72. the best hearing. 708. how we must hear, 196. 34●. preparation thereto, 709. 53. profit thereby. 59 how many sorts of hearers, and what to be observed therein. 834. 835 Heart, 1●. 5. 271. 115. two causes of watching over it. 24. nourishing of evil in the heart. 171. fainting of it. 6●1. circumcision of it. 70●. In offering ourselves to God's service, we must search and dig deep into our hearts, 387. Five marks of an upright heart 387. 388. he must have a sound heart, that would have sound happiness 38●. The description and properties of a sound heart, 386. 415. 416 Hell; the t●rmens of it. 658. 695 Help in need. 728 Heresy, ●7. 45●. 471. dangerous, 720 why men detest it not, 472 Heretics, 529. how different from Christians. 54. Civil conversation of heretics, 454. They are discovered by the cross, 455. why so few heretics converted, 467 Holy Ghost, of the sending of it, 216 See Spirit. Hope. 497. 754 Humility, 18. 796. 467. true, 28. in the godly, 269▪ a special grace, 825 86●. from whence, 8●0. the means of it two ●34. 3●5. want of it hindereth in godliness, 520. fantastical. 270 Hypocrisy, 19 140. 574. gross, and close, 266. Marks, 717. uncased 8●0. Trial of it. 44. kinds, 202. how it differeth from godliness, 715 Hypocrites, God hath a quarrel against them, 386. he loathes their services. ibid. they live in continual danger, ibid. I I idolatry, occasions of it to be a●oyded, 220. Idleness is occasion of sin, 646. of stealth. 78 jealousy godly over ourselves, a thing most necessary. 510 jests, 20. foolish ●estings. 52 Ignorance of the people, must make the Ministers wary. 209. 15●. of old age, 685. cause of disobedience, 733: the Saints bewail it. 501 Ignorance a cause to humble us, 475. wilful ignorance and voluntary perdition. 473 Ignorance and error differ, 869 Imaginations if roving dangerous, 467 Impatiency, 7. 8. the cause of it, 704. a good meditation against it. 674 Impenitency,, the causes of it. 781 Impiety discovered. 764 Impudency, how it cometh, 79●. of our time. 848 Incredulity in God's children, 537 Infidels have no good name. ●61 Infirmities, to see, and to be grieved for them, 727 Injury how to bear. 727. what are to be borne. 730 judgement, 727. what strengthen it, 19 how to attain to it, 175. who are hasty therein, 202. corrupt judgement, 466. day of judgement, 648. 657. how it is said to be near, 658. sudden, 7●8 three things in it. 65●. consideration of them, 469. four reasons approving Gods judgements to be good, 414. judgement for the word of God, 406 a visible judgement of God, 501 justiciaries, 103 justification by Faith, 678. 848. Arguments of it, 243 justice two Courts of it, 679 joy, 323. true, 46. sweet. 986. of a good conscience. 693. to the word, 14. trial thereof, 16. it may be lost, 248. Difference of the godly and godless therein, 31. Two kinds of it, 725 joy of salvation how great, 293▪ to labour for it, 294. two sorts of joys in receiving of the Word, 294 K Kingdom diversly taken, 287. none shall appear in it, which make not an entrance on Earth, 289. What must be sold before we can possess it, 302. Kingdom of CHRIST how to know where it is, 221 Keys of the Kingdom committed to all Ministers. 288 Knowledge. 664. ●4 general. 20. their knowledge purblind that either know little, or knowing never so much do practise nothing: 474. to what end God giveth knowledge: 410. the use and abuse of knowledge, ibid. true, where and how to find it. 6●4. wrought by the Spirit, 229. how confirmed, 498. sins after it: 100L. to sin against it a tempting of God: 8●6. why we profit not thereby: 196. corrupt kinds of it. 721 Knowledge ministerial. 453 L LAw of God: 138. what it is: 72. why given to all: 132. moral and natural differ: 154. moral before Moses: 829. moral and ceremonial how abrogated: 133. how to be preached: 59 difference of the Law and the Gospel. 889 Learn what a christian should specially desire to learn, 396: and where, ibid. League none with the wicked. 611 Liberty to take heed unto it. 100LS, 457 outward liberty brings inward bondage. 468 Libertines against them. 380 Lies. 659 Life, and the shortness of it, 659: it is but the present time. 660 Light refused for darkness. ●73 Love, a true token of it, 14, 520, of God, 113, 695, 4●4▪ 545, of our brethren, 685 of the word, 87, 766▪ arguments of our love to God, 454, 456, natural love must give place to heavenvly love, ibid. we may not love that best which the world esteems best, 516, to love God only as we be taught in his word, 49●, duties of love, 160, how to love best, 516, how to love superiors equal and inferiors. 120 Love of the creatures hinder, 20. carnal love. 637 Lust, remedies against it. 635 M Madness, the cause of it. 20 Magistrates how they may win the people's favour, 260, they must be men of wisdom, 38, have a care of God's glory, pray for the people, 778, their sin most dangerous, 79●, si●s of the people cause evil Magistrates. 53 Marks of God's children, 25, See children of God. Mariner's that s●ile on the Sabbath. 164 Matrimony, notes to know whether it be of God, 20, consent of parents, 21, choice in it, 742, the spousage before known by the light of nature, 122, the end of it. 806 Means, 27, of salvation, 42▪ all good means must ●e used, 615, ●70, we ought to attend thereon 736, neglect thereof a tempting of God, 674, by what means we draw to God, 690, to keep us from sin. 7●8, the virtue & power of the means in God, 844, means of least show bring greatest graces. 290 Mediator who it is, 80, how dangerous to appear before God without him. 694 Mediocrity. 29 Meditation, 615▪ 159, 574, 564, in labour, 4, how we be hindered therein, 10, commodities of it, 22. rules for it, 23. of Christ his death: 19●, of death in or on the word, 450. to redeem the time for it. 471 Meditation must be continued, 459: we will always meditate & think on the things we love. 459 Melancholy: Satan and it disquiet afflicted souls. 257 Memory: helps for it, 23, ●5: 447 Mercy, 209: of God▪ 9▪ 522. the rich mercy of God to the faithful, in opening their eyes when many millions are left in darkness and misery. 503: it is either in giving or forgiving: 697, to the poor: 69●: how it worketh in the wicked, 247: to whom the mercies of God are dear●. 782 Merit. 509 Messengers of God how they bind and lose: 877, must be prepared for trouble. 747▪ their evil life, how dangerous. 752 messengers of Satan within us. 306 Mind 52, cast down: 95, distempered. 482 Ministers▪ 24. the necessity of them. ●39. ●40 the use whereunto they are appointed 341. their duty, first to read and study. 342. secondly to teach the word. ●43 how, where, & what he must teach. 344 when, 345. to pray for himself and the people, 345. thirdly, he ought to live a godly life, ●46. fourthly, he ought to teach privately, as well as publicly▪ 347 how a Minister may ●●●e, 347. Miniets the porters of heaven, 288. means to bring us to Christ. 288 Ministers and Auditors are not always alike. 448 ministery. 24, 646, the haste of young men to it. 24, the dignity of it. 747, the necessity of it, 340. whether a man may desire it, 52. negligent in it, 752: 790: sufficiency for it, 546: covetous in it. 735 Miracles given in mercy and in judgement. 736 Mirth, 25: the way to godly mirth. 724 Moral and Ceremonial, 132. See Law. To know things moral and ceremonial. 138 Mortification go together with remission of sin. 105 Mother, 76: three good mothers breeds three evil daughters. 830 Motions secret unto sins, 108: the spirit restrains evil motions, 89: the godly are not free from evil motions, 681: we must watch over them, 703: the first motion to sin must be crucified in us. 467, why so few good motions come to us, 522: sudden motions to good. 476 Motes: what sins are called motes, and what beams. 632 Multitude to follow is dangerous. 704 Murmuring, the policy of Satan therein. 26: how common in our days, 249. remedies against it, ●51: 758. how ready we are in our days to murmur. 815 N NAme, good name how precious, 259 260. See good name. Nature good and evil, 29: natural men measure others by themselves. 715: they count all spiritual things as paradoxes. 457 Necessity two kinds thereof. 166 Neighbour, who is our neighbour. 79 O OBedience what it is, 50: to the word, 826. it must be free, 44: trial of it. 544: strict obedience to be laboured for, 292. popish observations and works of supererogation in the point of obedience confuted. 393 Occasion of evil must be avoided. 25: 263 Offences, 721: 47, 74, 90, 702. small sins great offences. 727 Oppression. 780 Order necessary in all things. 833 Oaths. 75: 476 P PApists, 3, 673, disquieted in mind. 96 rest in the work wrought. 689. never felt the power of Christ his grace. 787 popish objections against the Gospel, 802, popish superstition. 455 Papists go beyond carnal Protestants in outward things. 805, 455 How papists follow Peter: 483. papists may not be spared for their civil honesty. 455 Popish Doctors of reason. 520 Parents immoderate love, 2●: folly, 258: for what cause the Lord afflicteth parents in their children, 277: their consent in marriage, 743: consideration in correcting their children. 798 Pastors, the ●inne of the flock their sin 259. their office 772. See ministers. Patience: 6●9, 759, 56●: trial of it, 25, properties of it, 254: under the cross, 761 768: the use of God's patience. 694 Pe●ce threefold, 7, of mind, 97, of conscience, 209: false peace, ibid. of the wicked 6●0, of the Church. 542 People their duty to their Magistrates, 76 to their Ministers. 349 Perfection, God looks not for it at our hands. 390 Perjury, how men fall into it. 333 Persecution, 670, popish persecution how great. 791 Perseverance, 496, 694, 721, 116, in the use of the means, 15, 764, a sure trial both of knowledge and faith. 510 Pervert, who they be that pervert others. 730 Physician, properties of him. 794 Pity, who are to be pitied. 25 Plague, 79●, boldness and fearfulness in it. 2 extremities, 104, plague threatened. 790 for the contempt of the word. 513 A perfume for christians against the plague. 444 Pleasure, 653, 734, how we may take pleasure, 726, use of it with restraint, 7, 9, of sin. 323 Pollution, the polluted person polluteth all things. 189 Policy of the world evil. 838 Polygamy. 586 Posterity, care thereof. 798. jehosaphat punished in his posterity. 462 Posts on the Sabbath. 165 Poverty the cause and use of outward want. 26 Poor, 261, zealous in defence of them. 258, poor in godliness, 784, collections for them on the Sabbath. 161 Praise. 27, 733, 749 Preaching, with prayer before & after. 272 the power thereof, 283, 708, sincere bring men to Christ, 139, needful by sea, 164 distinguished from catechizing, 664, the only means to work faith, 690, 346 173 Preachers how they win favour, 8●1 how they should carry themselves, 358 247, a true mark of a faithful Preacher, 375: See Minister. Prayer, 2, 38, when to pray, 26: to offer up our prayers to God albeit in perplexity of spirit we know not how to pray, 484 public for the sick, 34, want of it cause want of faith, 177, what it is 90, a remedy in temptation, 873, how it is hard, and what doth season it, 507, 619, how profitable, 776, motives thereunto, 777, the more grace a man hath, the more need he hath to pray, 46, 47, it is the best sacrifice, 8●, private prayer▪ necessary, 501, rules for prayer, 562, 563, it must be joined with the word, 775, ●36, with faith and knowledge, 711, it must be servant, 56, we must stir up ourselves in prayer: 84: how to pray against enemies: 5●●: rules thereof ibid. how many ways God heareth our prayers: 409: why God heareth not our prayers always at the first ibid. in the soul, 317, what the Lord requireth of us therein, 237, hard to perform, 238, circumstances in prayer, 240, taken for the whole worship of God. 8●9 Predestination, 764, popish. 770 Preferments how often bestowed. 668 Preparation to holy exercises. 709 Presumption a remedy against it. 40. what it is, 141, two ways of presuming, 765 difference between it and faith. 622 Pride, 212, 4●0, how it is corrected, 34, privy pride, 269, it consumes many good gifts, 80, it is the last sin, 306, it is in four things, 711, spiritual pride. 272 Profession double, 801, verbal. 819 Promise, 12●, God's promises under the Gospel, 481, God's promises ought to stir us to obedience, 753, ●81, how hard to rest on God's promises. 490 Prophets why called Seers, 6●7, what prophecy is, 7●0, the duty of a Prophet, 771, three kinds of false Prophets, 771 prophecies tried, & notes between the true and false Prophets, 772, what they respected in their teaching. 519 Profaneness. 54 Prosperity hath no feeling of good things, 27, not to desire it too greedily, 272, in it to think on adversity, 710, 766, it should draw us near unto God, 770, it is dangerous unto some. 116 Protestants most bound to good works, 827, ignorant, 807, carnal Protestants, 70●, 464, 4●5, false Protestants. 119 Providence, ●●●, 184, 4●6▪ 5●●, 316, faith in it is a remedy against murmuring, 252 it is general and particular, 253, in it is a trial of our faith, 644 it is admirable, 677 the worldlings know it not, 731, how to depend on it, 774: God in his providence will watch over us: 486: God is just in it: 5●5: how great it is towards man▪ 850 Several punishments for several sins. 500 R Raze, how the Race of Christianity is ●unne by Christians. 413 Reading: 38: joined with preaching: 15● publicly: 225: directions for the reading of Scriptures: 174: 175: 176: who should read Scripture. 6●4 Reason natural is against faith: ●43: 645 18●: it must be renounced: 298: to fight with it a hard matter: 299: how to strive against it. 467: 4●7 Rebuking of sin: 257: who ought to be reproved. 633 Reconciliation. 798 Recreation: 169: on the Lords day unlawful. 839, 840 Regeneration: 6: good natures do not further it, nor evil natures hinder it: 29: it can never be utterly lost: ●45: feeling of sin an earnest thereof: 11●; far more excellent than our first creation: 4●: meditations of the regenerate: 453: 482 how wonderful it is, 803: strife in the regenerate. 785 Relapse, cautions observed therein, 13, 58● the state of men after it, 249, how to rise again. 64● Religion, not to have it in respect of persons, 119, we must not be of a dark religion, 801, a singular grace to love it when it is commonly hated, 515, trial of it 803, better to be religious than seem, 305, to be truly religious is to have the means in due estimation. 384 Religion is the way to happiness, pag. 380 Religion corrupt, life cannot be uncorrupt, 454, the true religious and irreligious discerned in temptations. 455 Remedies against troubles of mind. 102 See conscience afflicted. Against unclean lusts. 635 Remission of sin and mortification. 105 See pardon. Repentance, 282, what it is, how to begin it and to continue it: 281: 282: 283: 284 285: 286: 6 7: 87: notes of it: 780: it must be speedy and continued: 781: it is the gift of God: 782: fruits of it: 796: the necessity of it: 46: 48: 61: late repentance. 799 Reports evil, the use that is to be made of them 64: 65: how an evil report should be stayed: 161: how it should be borne: 652: two occasions of evil reports: 266 false reports the use of them. 267 Reproaches, trials in it. 29 Riches, 624, no arguments of God's favour, 251, the nature of them & how they are thorns, 643, their use, 644, they have two ends, 735, their abuse, 783, how to have earthly and heavenly riches, 784 the unworthy possession of them dangerous. 78● Righteous marks of a righteous man. 613 118, 680, 839: See justification. Rule for a man to examine himself. 516 Restitution 78 Resurrection, 252, 178, comforts arising from it: 85: few do truly believe it, 180, of the rest of Enoch and Eliah: 180: Gods judgement and mercy require it. 183 Revelation ordinary or extraordinary. 770 Revenge, 68●, remedy for it, 727, against desire of revenge. 481 S SAbbath, inconveniences and commodities in keeping it, 128, how it is profaned, 138, what it is to sanctify it, 132 809, when first ordained, 133, not a sign only, 134, no ceremony, yet rest as needful for us as for the jews, 132, a Sabbath days journey: 14●: works of the Sabbath: 144: profaning of it in harvest, 146, the special use to remember three benefits, 156, private exercises before and after the public, 157, 158 works forbidden on the Sabbath, 162 whether all callings ought to rest, 306 609, etc. the breach of it punished, 810 8●9, means for the sanctification of it. Ibid. Sacraments, 30, 687, 825, in time of the Law had two ends, 133, neglect & contempt punished with death, 787, sacramental phrases, why used. 788 We renew our covenant so oft as we come to the Sacrament. 478 Sacrilege of our time to be spoken against. 749 Sadness, 29, not to be sad. 782 Saffron not to be gathered on the Sabbath. 167 Salvation, 36, notes thereof, 171, the golden chain thereof, 207, joy thereof how great, 293. See joy.. A desire thereof, 610 assurance, see Assurance. Sanctification evident tokens thereof, 13 241, 246, 247, it cannot be utterly lost, 245, how wonderful, 803, it must not be of one part, 80●, it must be continual. 806 Satan is master of all sinners, ●9●, their services to him, & their reward for their service ibid. Satan and his practices, 35, 796, 55, ●11, ●12 in temptation, ●99▪ he is a Surgeon to cure the faithful, 618, how to answer him in temptation, 111, 112, Satan and melancholy disquiet afflicted souls, 86●, 868, how he fighteth, 90, his policy 801, of divers names given him in scripture. 845 Schism. 39, 37, 647, 796 Scorners, who are scorners. 623, 112, ●01 Scripture, a general rule concerning it. 153 directions for reading of it publicly in the Church, 173, privately every day, 174 general observations for it, 7●, abused, 757, the certainty of it, ●71, scripture for a weak conscience, 854, ap● similitudes for all degrees therein, 844, why we profit not in them. 519 Secret corruption threateneth a downfall, 103, hindereth success in good actions. 27, comfort for God's children when they feel it. 681 Carnal security. 46● Security a forerunner of gross sin, or of some cross, even the causes of it, 30, how dangerous, 274, 116, 659, 79●, in public calamities: 767: a sign of security, 792, heresy or profaneness like to folfow it. 586 Seeking of God. 836 Sermons, ●6, twice on the Sabbath. 563 servants, their masters duty. 163, 177, their duty to their masters. 784 Shame and shamefastness. 851 Shepherds and herdsmen. 306 Sickness in mind how cured, 5, 794, all are sick, 793, their impatiency to be borne with: 7: rules for them: 34: to visit the sick: 275: what they should do in their sickness. 640, 715 Sign of grace, 170, how it differeth from a figure. 138 Silence in meetings not good, 5, not too strict. 64● Similitudes of things natural and better known applied to things divine, and less known unto us, 11, 12, 15, 16, 18 20, 21, 29, 4●, 4●, 244, 245, 247, 262, 264 285, 613, 100, ●52, 162, 164, 166, 174 874, 875, 876, 877, 294, 265, 636, 640 651, 652, 655, 656, 659, 661, 673, 676 682, 685, 689, 693, 7●4, 710, 713, 717 752, 722, 776, 785, 79●, 793, 802, 809 813, 819, 822, 829 Simplicity godly. 715 Sincerity. 161, 209 Sin, to find out specialll sins: 5: and to confess them: 100L: 484: cause of it within us, 30, in what respect worldlings leave it: 616: fearful to make a sport of it: 626 secret sins: 37: 262: 272: 610: 5●1: secret sins not repent of: 461: sins not equal: 631: every sin hath two reasons for it: 670: the death of it in the faithful: 682: first motions of sin must be crucified: 467: particular sight and loathing of special sins: 475: wisdom of God's children to prevent sin: 514: of three things which may keep us from it: 697: two heads of many sins: 703 ripeness in sins: 712: four companions of sin: 7●0: the cause of the loss of many blessings: 786: dominion of it: 527: 528: presumptuous sins: 852: to leave sin and to repent: 85●: differ: 858: to leave it not sufficient: 304: sin of apostasy, and five reasons to dissuade therefrom. 627 A marvelous great prerogative to be freed from the bondage of sin, 90, we must deal with our sins as the judge doth with malefacters. 4●9 Singing of Psalms with feeling. 30 Sleep, trial therein. 36 Slothfulness. 1 Sobriety at all times required, 769, 214, Society, 14, of the wicked aught to be shu● ned, 610, 612, ●93, God's children how sweet. 458 Sophistry of the devil. 734 Sorrow, two extremities in it, 16, not to delay sorrow for sin, 29, worldly, 265, godly sorrow, 282, signs of it, 284, it must be continued, 286, it is the way to heaven, 285, foolishly put off. 95 Soul the consumption thereof, 4●7, starved. 846, 847 Speech, good in meetings required of duty, 647, to speak pleasing things and serve the time. 750 Spirit of God comes by the word, 12, two works thereof, 13, singularity of spirit, 37, religion unprofitable to those that want the spirit, 241, precepts of not quenching the spirit, 242, testimony of it, 875, of faith, 484, of cheerfulness. 556 Spiritual man must have an alteration, 42 Superstition, 35, 41, it breaketh off love in all estates, 801, popish superstition described. 345 Surmises evil against others. 263, 666 Swearing. 659, 790 Swine who be. 455 T TO be taught of God, 469, temptation, 37, 702, 47, when and how it breeds, 39, we must not yield in it, 865, 866, how to know whether we be tempted, 816, why many are overtaken therewith, 300, how we conspire with Satan therein, 876, how God tempteth us, 813 what it may teach us, 874, resistance of it a sign of grace, 874, dispute not with Satan. 874 Terrors of mind sudden. 48 Thanksgiving, 812, of all sacrifices most acceptable, 40, 483, to God for feeding our souls: 177: it was a chief exercise of David. 458, 459 How a Christian may say unto the Lord, I am THINE. 449 Thoughts evil, resting in the mind how dangerous: 267: why Gods children are often exercised therewith: 27●: evil thoughts on the Sabbath deprive us of the fruit of God's worship, 171, two kinds of thoughts, 704, what Satan doth suggest into men: 748: Conscience of thoughts. 543 Thief on the cross: 794: notes & marks of faith in him. 693 Time, the ●ithe of it to God's worship. 1●5 To redeem it for good meditations. 471 Tinder, the efficacy of it in our nature. 676 traveling on the Sabbath. 167 Tree of life, Adam had it for a sign. 133 Troubles necessary to feel them for four causes. 439 Two things sustain us in our troubles. 508 Trust. 29. to trust only in God. 494 Truth how we ought to speak it. 622 Truth and peace go together: 728: how God punisheth such as receive not the truth in love, 802, 3. kinds of truths. 818 V Vanity both of life and religion is deceit. 501 Virtue, two special fruits of it. 260 Visitation of the sick. 275 Unbelief, the godly often troubled with it. 95. why we see it not. 5●7. how it is showed us. 549 Ungodliness. 41 unmercifulness how great a sin. 837 Unthankfulness, 41, punished, 269, cause of it. 678 Use of the creatures. 41, 813 Vainglory. 518 Why God visiteth his dearest servants. 445 Visions how far to be believed. 41 Vows rash, 822, what a vow is, 477, two things hinder us from holy vows, 478 to vow against drunkenness. 479 Vows in baptism must be remembered. 477 against Whoredom, Ibid. 41. Vows in holy purposes. 397 Usury. 41 Vulgus how it may be taken. 667 W WAiting on God, properties thereof. 17 Wan● to lament it in others. 457 Wantonness ends in wickedness. 727, 799 468 Watchfulness, 703, 527, two causes of watching over our hearts. 616, 304 Way, in it three things to be considered, 703, evil way, two things to be considered therein. 416 The way of lying what it is, 411, why it is so called ibid. the good way must be chosen ibid. Weariness in good things. 531, 453 Warfare of a Christian. 531, 29●, 298 Description of a wicked man, and why he is so called▪ 450, 451 Wicked, their society to be avoided, 610 how they walk in sin and know it not 614, the devil helps them in meditation, 463, punished. 699 Wickedness and wantonness. 468 Wife, how the husband should govern her. 124 Will free, 525, how accepted for the deed. 61 Wisdom how to hold it fast, 609, what it is, 625, 99, how the faithful are wise, 124 461, our own wisdom to be suspected. 57 Difference between true and false wisdom. 414, 415 Wits, the devil chooseth the best for his service. 62 Witchcraft, 468, advertisement against it, 42, how cured: 822: consulting with witches is to ask counsel of the devil. 578 (581 Wonders to beware of. 822 Word of God: 649: 549: preparation to hear it: 42: true arguments of Love thereto: 453: the power of it: 282: 283 857: it is a treasure and hidden: 289: few love it therefore: 290: wherefore so many neglect the word: 462: how it is found before it be sought: 291: famine of it: 791: love to it: 440: 5●4: 44●: it is necessary for safe direction: 475. to keep it in a good conscience bringeth wisdom: 466: it yields most profit, pleasure and glory: 457: whole felicity therein: 470 direction thereof safe: 475: why Gods word is wonderful: 410: it never deceiveth: 501: hard to believe it: 508: six means to profit by it: 173. 174: &c: with out it no faith: sacrament or repentance: 237: three questions of the operation of it: 857: a good note of our love to the word wherein it consisteth: 470: a true mark thereof, 471, general plagues for the contmpt thereof. 513 Words idle and evil profane the Sabbath. 170 World: 43: their judgement of the godly: 262: the love of it: 721: in what respect it loveth s●nne: 616: how far it favoureth the Gospel. 820 Works: 15: 826: two rules of good works: 〈◊〉 the reward is of mercy, not of merit: ●●7: motives thereunto: 827: they are necessary for all: 828: works without warrant are works of darkness: 475: why good works are to be done. 838 Worship, God requireth the use of the body as well as the soul in it. 808: 147: will-worship condemned. 810, 826 Wrath, what sin brings i●● 651 how to speak of the wrath of God: 696 how great it is. 197 Y YOuth, the sins thereof: 100: unbridled affections thereof, & how dangerous: 636: 726: it is dissolute: 637: it being spent in vanity, commonly ends old age in profaneness: 464: Satan laboureth especially to poison it: 653: it must renounce pleasure: 800: it is blessed of God. 465 Z Zeal, properties of true zeal, & rules of it. 255. 256. 829. 830. 50. 542. 543 etc. trial of it. 653. 814. incident to all, 517. divers kinds of it. 541. zeal of the flesh. 46●. FINIS.