The workes of the reuerend and faithfull seruant af Iesus Christ M. Richard Greenham, minister and preacher of the Word of God collected into one volume: reuised, corrected, and published, for the further building of all such as loue the truth, and desire to know the power of godlinesse. By H.H.

WHOSOEVER IS DESI∣ROVS TO LEARNE AND REMEM∣ber the Word of God, that he might liue after it, let him consider of that which is writ∣ten in the 119. Psalme.

ALEPH. THE FIRST PORTION.

¶ Verse I.

Blessed are those that are vpright in their way, and walke in the Lawes of the Lord.

THat which all men seeke for and few finde, the same is set out in the word of God, namely felicitie and true happines. And because God would haue all men to know, wherein their blessed estate doth consist, therefore Christ begins his first Sermon with it Math. 5. Dauid his first Psalme with it, Psal. 1. And the Prophet in this place his first verse with it, describing therein a blessed man. A description opposite to all that vaine felicitie, which euer vaine Philosophers deuised out of their deepe speculations: or prophane men frame out of their cor∣rupt affections: not consisting in pleasures, riches, honors, greatnes, in ciuill honestie, formall hypocrisie: or the whole possibilitie of nature, but in the sinceritie of the heart, and continuall walking in the waies of God. Salomon saw this, and therefore after he had sought happines in all things of this life, he willeth vs to heare the end of all, namely, to feare God and keepe his commandements, for thus saith hee, this is the whole man.

If this (saith one) be the whole man, then without this man is no man; no though hee wallowe in wealth, swimme in pleasures, and be carried alofte vpon the wings of Ho∣nor. For first all these, (though they were all in the possession of some one man) can∣not possiblie fill the vnlimited desire of the soule. So vnquenchable is the thirst of mans soule, vntill it bathe it selfe in the riuer of life, and in the vnmeasurable Ocean of good∣nes and wisedome. Secondly, they cannot secure the conscience distressed with the ap∣prehension of the wrath of God, or preuent his iudgements, as wee may see in Nebucad∣nezzar: Dan. 4. and his sonne Belshazzar: Dan. 5. vers. 6. and Prophecied of Zeph: 1. 17. 18. Ezech: 7. 19. Obad: 4. When our sinnes are ripe, and readie to take the flame of Gods fierie indignation, then neither the wedge of golde, nor the height of place can priuiledge or protect vs. Lastly, they cannot stretch themselues to eternitie: they all can bring vs no further then our death bed: then are they vtterly disappointed of their weake & imagi∣narie sweetnes, and are wholly turned into wounds and wormewood, into gall and vex∣ation. They leaue indeed a sting in the conscience that neuer dies; but themselues die all at our deaths, and lie downe with vs in the graue, Iob: 20. 5. 6. 7. 8. 9 10., &c.

But to come to the blessed man indeede; in that when the Prophet would make knowne vnto all the world, who are in the happiest estate, and in the highest place of ac∣count with God, he describeth & setteth them forth by this property: that they are sincere in heart, and vpright in life and conuersation; in a word, such as truely feare the Lord.

The point hence to be noted in generall, is this, that Grace and Religion is the way to all* 1.1 blessednesse.

This doctrine the Psalmist confirmeth vnto vs in sundry other places, as Psalme. 1. and 112. &c. In the former whereof he declareth, who is a man truely religious, to wit, he that escheweth ill counsels, and sinfull practises, and on the other side, embraceth and deligh∣teth in goodnesse and godlinesse, and in the meanes of obtaining and increasing the same: and then he pronounceth such a man blessed: Blessed (saith he) is the man that doth ••ct walke in the counsell of the wicked, nor stand in the way of sinners, &c. 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 Psalme before named: Blessed is the man that feareth the Lord, and delighteth greatly in his commandements, &c. Throughout which Psalme, we may obserue as the true and cer∣taine notes of a righteous man, so also his priuiledges, which are very many, and very great, both in regard of himselfe, and of his posteritie, which shall speed the better for his sake. Notable likewise is that place of Deuteromonie, where the Lord speaketh vnto his Church in this manner. Blessed art thou ô Israel who is like any •• thee, ô people saued by the Lord, the shield of thy helpe, and the sword of thy glorie? which speech is not to be vnderstood, as per∣taining only to that nation, but as belonging to all that are the ••••ue Israel of God, and that serue him with an vpright and faithfull heart. Now what saith he of them? Who is like vnto thee, O Israel? Why, if they should haue looked to outward things, they might haue an∣swered, the Egyptians, the Edomites, Assyrians, nay the very Canaauites themselues are like vnto vs, yea farre beyond vs: for at that time when this was spoken, they were in the wil∣dernesse, trauelling 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 corne, thus large are my reuenews by the yeare, &c. but they were all tenants at will at a daies, or at an houres warning, or lesse, euen as Gods pleasure was: yet the Lord maketh a challenge against all the world: Who is like vnto thee ô people saued by the Lord? meaning indeed, that no nation vnder heauen was comparable vnto them in regard of the wonderfull things that God had wrought for them, and in re∣gard of those heauenly prerogatiues which he had vouchsafed vnto them: the meanest hewer of wood, or drawer of water, amongst them, was to be preferred before the migh∣tiest Monarch in the world: and that may be said of all true Christians, which was spoken of them: Who is like vnto thee O people saued by the Lord?

The truth of this will more euidently appeare, if we well weigh the things that follow: Namely,

• 1. What miserie grace doth free vs from.
• 2. What good things it maketh vs to en∣joy,
  • 1. In this life.
    • 1. Estimation.
    • 2. Safetie.
    • 3. Comfort.
  • 2. In the life to come, all manner of hap∣pinesse.

1. First therefore that wee may see what miserie it frees vs from, wee must consider,* 1.2 that men naturally are the children of wrath vnder the curse and malediction of God, subiect to horrible vexations and terrors: all their life long, they liue in feare of death, and of such iudgements as are forerunners of death: their table is a snare, and their pros∣peritie their ruine: their aduersitie is imbittered, and their callings accursed, and in a word, nothing maketh them better, but euery thing a great deale worse; all being infected and poysoned vnto them by their owne sinnes, and Gods fearefull vengeance vpon the same. If they liue, it is to the increase of their damnation: if they die, they goe to take present possession of destruction: if they refuse to eate and drinke, they* 1.3 are murderers of themselues: if they doe eate and drinke, they are vsurpers of that which is none of their owne. If they come not to the Word, and Sacrament, they are contemners of Gods ordinances: if they doe come, they are profaners of the same, and so shalbe further hardened to their finall perdition: and is not this a wretched case? Though for their apparell, they were cloathed as Salomon in the midst of his royalty: though their

Robes were as rich as was Aarons Ephod, or breast-plate, or the most costliest parts of his garments, all were of no worth without grace: though they fed on the daintiest dishes, and did eate Angels foode (as the Israelites are saide to doe) yet if they be sinfull and rebellious, they shall perish as Corah, Dathan, and Akiron, and manie other of them did. Though their habitations were as sumptuous & delightfull as Paradice was, yet they could haue no more comfort therein, then Adam had, when he had once broken the commaundement of GOD, in eating of the forbidden fruite: Notwithstanding, all things remaining in their excellencie as before, yet hee was surprized with the terrours and feares of a guiltie conscience, and could take no pleasure in the goodly riuers, in the pleasant fruites, in the varietie of all the creatures that were in the garden of Eden, &c. but hee was faine to flie from Gods presence, and to hide himselfe among the Trees of the garden. And last of all, though their dignitie were neuer so great, their possessions neuer so ample and large, and their substance neuer so plentifull and aboundant, yet they could haue no more comfort in ante, or all these things, then Belshazzar that impious King had: who for all his vali∣ant Captaines and Souldiers, for all his great cheare and plentie of wine: for all his iolli∣tie and triumphing ouer Gods people: for all his merry companions that he had about him, and all the meanes that he had to comfort him; yet was hee in such horrour, when* 1.4 hee saw on the wall the Hand-writing against him, that his countenance was chaunged, and his thoughts troubled him, and the ioynts of his Loynes were loosed, and his knees smote one against an other.

This (and much more lamentable then can possibly be expressed) is the case of all vn∣regenerate men: And how great then must the excellencie of Grace needs bee, which fre∣eth a man from this wofull estate and condition? Yet this is not all, but as it freeth men from this miserie, So

2. Secondly, it bringeth men to the enioyment of all good things; and that first in* 1.5 this life it procureth them the benefites following:

Namely,

1. First, a good estimation: So that it may be well said, that the righteous is more ex∣cellent then his Neighbour; and that of all other, they are the most glorious people, that* 1.6 haue the spirit of Grace and of glorie dwelling in their hearts. For they are precious in Gods sight, as beeing his chiefe Treasure: precious in the eyes of his people: precious in the account of the Angels: yea, reuerent in the sight of the very wicked, who esteeme 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 soules also. For when they are in any extremitie, lying vpon their death-beds, or the like, oh then they crie out! Send for such a Preacher: send for this or that good man or woman: now their praiers and their speeches might doe me good, which heretofore I haue reiected, or lightly esteemed: and then none is to bee compared to them, none to be sought vnto in respect of them. And when they labour to disgrace and vilifie them, by terming them Dissemblers and Hypo∣crites,* 1.7 euē then against their wils, they highlie commend them; for it is in effect, as if they should say: These men pretend they haue manie vertues in them, but I would not haue men thinke, that they are so good and godly, as they seeme to bee: If they bee, then they must needs be an excellent people indeed; (for there is none that hath any ciuilitie in him, but hee will acknowledge that it is a good thing to heare, and reade, and conferre, and to spende much time in prayer, as Gods seruants doe; but they crie out, that they doe not these things well, nor with a good heart.) Now, if Christians consciences doe beare them witnesse, that they doe performe these duties in vprightnesse, then they haue the te∣stimonie of vngodlie men themselues on their sides: and till they can disproue the soundnesse of their hearts, they must, whether they will or not, iustifie their beha∣uiour.

Thus we see how godlinesse winneth a good estimation.

Now secondly, it doth also bring safetie with it: it setteth men out of gun-shot, so that* 1.8 neither the Diuell, nor all the powers of hell can annoy▪ or hurt them: nor any, or all of the diuels instruments in the world preuaile against them, for their ouerthrow: for the Lorde

is euermore a shield and buckler vnto them, so that they must strike through him, before they can come at them. Hee will couer them vnder his wings, and they shall bee safe vnder his feathers, Psame 91. 4.

Thirdly, the vertue and power of grace is such, that it maketh Gods children to re∣ioyce, euen in affliction, as was verified in Dauid, who when hee had many malicious ad∣uersaries* 1.9 against him, and many troubles beset him round about, yet hee had more ioy of heart then they had, when their wheat & their wine did abound And so it is with all Gods set∣uants: as their sufferings are manie, so are they refreshed with manifold consolations.* 1.10

And when outward matters of reioycing are furthest remooued from them, then are they driuen neerer vnto God, the fountaine of all true comfort, and by that meanes their hearts are exceedingly reuiued. And if they bee so much cheered in the times of their greatest aduersitie, how much more ioyfull are they in the dayes of their prosperitie, when hee maketh them to rest in greene pastures, and leadeth them by the still waters: preparing for them* 1.11 a Table in the sight of their aduersaries, annoynting their heads with oyle, and causing their cups to runne-ouer, as the Psalmist speaketh. And they withall, haue a principall care to entertaine Gods blessings with thankfulnesse, and to serue him with a good and thankfull heart, in the vse and enioyments thereof.

Now if their estate be so blessed in this life, what shall their happinesse be when they de∣part out of this life, to haue the fruition of those ioyes, which are prepared for the Saintes, in the kingdome of glorie? where all teares shall be wiped away from their eyes, and they* 1.12 being altogether freed from sinne and sorrow, shall receiue an immortall Crowne of bles∣sednesse with the Saints and Angels, in Gods owne presence, where is fulnesse of ioy, and at whose right hand are pleasures for euermore; where there shall be no parting of company, nor possibilitie of any vnkindnes, nor tediousnes in conuersing together.* 1.13

Much more might bee spoken of the excellencie of this estate, and yet when all hath beene saide that can bee, it is nothing in comparison of that which the thing is in itselfe, and wee shall find it to bee, when we shall lay downe this bodie of corruption, and be clo∣thed vpon with perfect glorie. But yet that the dignitie thereof, may somewhat more clearely be seene into, let vs consider a little further of the

• 1. Price.—thereof.
• 2. Rarenes, and thereof.
• 3. Continuance thereof.

1. First, concerning the price that was laide downe for the purchasing of it, it was the greatest that euer was giuen for anie thing; For there goeth more to the buying of a* 1.14 Christian, then to the making of the worlde▪ For in the Creation, GOD did but say the Word, and all things were presently formed according to their seuerall kindes: but in the worke of Redemption, God was not onely to say, but to pay also, and that full deerely, e∣uen the bloud of his onely Sonne, which was of an infinite value. And therefore if things are to be esteemed according to that which Wise-men will giue for them, surely the estate of Christianitie must needs be worthie high estimation, sith the wise GOD prouided it for his children, at such an inestimable reckoning.

2. Further in respect of the rarenesse thereof, it is to be accompted very admirable. If* 1.15 things that are very deare 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 bee partakers of the life of Grace, and to be afterwards* 1.16 Heires of the Kingdome of Glorie, which maketh it to bee a gifte of farre greater esti∣mation.

3. Lastlie, if it were both deare and rare, yet if it were to bee enioyed but a while,* 1.17 it were the lesse to bee regarded: Therefore this, addition there is vnto the happinesse of this estate, that it is also durable, yea, Euerlasting. And whereas all worldhe Excel∣lencie, and all Earthly promotions are Temporarie, and vanishing; So that a man may bee very high this day, and as lowe ere the morrowe, and none can be happy in possessing

those things, through the losse whereof, he may so quickly become miserable: it is other∣wise with them that are in the state of grace, for that neuer falleth: once a Christian, & euer a Christiā: as the Lords purpos•• changeth not, so neither doth our condition change: ••ut if we haue begun in grace, wee shall end in glory, that neuer shall haue ende. Psal. 16 11. Dan. 12. 2.

Is it so, that Religion and true piety, is the ready way to the highest aduancement▪ then* 1.18 hence let vs learne to set our hearts chiefly therevpon, and aboue 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 doe vs most good: if siluer be offered, we will preferre it before brasse, & if gold be offered, we wil take it rather than siluer. Now concerning this heauenly wisedome, it is saide: Receiue mine instruction and not siluer, and knowledge rather then fine* 1.19 gold: For wisedome is better then precious stones, and all treasures are not to b••e compared vn∣to her. And this should encourage vs rather to vse all industrie for the obtaining of this ble••••ed estate, because it is a thing haue-able. It were in vaine for a base person to sue to be a King, a Duke, or a Lord: none almost is so foolish, as to seeke for such prefer∣ments, because they knowe it would bee but lost labour. But there is not the meanest seruant, slaue, or bondman, but may attaine to this spirituall dignitie, which is farre beyond all aduancement that the kingdome of this world can possibly yeeld. He that can pray, heare, meditate, conferre, and iudge himselfe in secret before hee com∣meth to the Sacrament, and with all good care and conscionable respect vse all Gods ordinances, for the obtaining of faith and other graces, which doe euer accompanie the same, shall bee sure of good and happie successe: for the Lord will bee sound of those that seeke him with a true heart; therefore let vs not so cast our eyes on earthly commodities, as that in the meane time wee neglect this pearle of price, and this in∣estimable Iewell, that will so exceedingly enrich vs. The Apostle telleth vs, that those* 1.20 that runne in a race for a prize, though it be but a garland that is set vp, so that they can gaine onely some small credit of their agility and nimblenesse in ou•• running one another, yet they will put off all that might clogge and hinder them in their race; but especially if they should runne for a crowne of gold: neither will they bee so foolish as to stoope downe to take vp euery pinne or point that lieth in the way; and yet they runne but at an vncertaintie: when they haue done their best, another may carry away both the honour and commodity from them: and certaine it is, that but one alone can winne the prize: and euen hee also, though he haue the applause at one time, may goe away with the disgrace at another, or if his credit doe continue all his life time, yet death will take it away at last. From all which the Apostle would haue vs drawe this conclusion, that if such kinde of persons, notwithstanding all that hath been saide, will so bestirre them∣selues, and seeke to acquit themselues euery way like men: then much more ought wee to put our selues to it, and with all alacrity runne the race that is set before vs, sith wee runne not at an vncertainty, but are sure to obtaine the crowne; o••e shall not preuent nor depriue another, but all shall vndoubtedly get that which they doe expect: and espe∣cially seeing that withal we striue for an incorruptible crowne, and shal attaine vnto, not a fading and vanishing, but an abiding and euerlasting dignity.

O but (will some say) if wee bestow our p••••n••s and endeuours so much about spi∣rituall* 1.21 things, in the meane time, wee shall neglect those earthly things that are need∣full, and so bring our selues to pouerty. N••y, not so, prouision for our euerlasting* 1.22 estate, doth neuer impaire 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 vnto vs.

Haue we inheritance, wealth, reputation, dignity, &c. This will assure vs that wee haue* 1.23 a good ti••e vnto all, and season and sweeten all, that euery one of them shall bee com∣fortable and profitable vnto vs, making it cleare vnto our hearts and consciences, that the Lord sendeth them in mercie, as pledges of greater m••••ters that hee mindeth to bestow vpon vs.

Haue wee not these outward things? Godlinesse will make a supply in stead of all: for

that is great gaine with contentment, in comparison of which, all the promises of conten∣tednesse* 1.24 that other thinges make vnto vs, will bee found to bee but meere illusions; because it certifieth our soules that God will prouide sufficiently for vs, which perswasion alone is able to stay the restlesse and vnsetled mindes of the sonnes of men, from pursuing after the vnprofitable, deceitfull, and lying vanities of this present euill world.

Seeing religion is such an incomparable treasure, it should instruct vs in the second place to haue the meanes in due estimation, whereby we may be made truly religious, by* 1.25 which our mindes that are blinde, may be inlightned, our hearts of crooked may be made straight, of proude may bee made humble, and of fraudulent may be made true and faith∣full. And those meanes are the Word, the Sacrament, Prayer, and the like, which are the steps whereby wee must ascend vnto this honourable estate: for it is as possible for men to make staires to climbe vp vnto the sky, as for vs without these, to ascend vnto heauen, by any deuises of our owne framing.

The word is the key that must open hell gates, to set vs at libertie from the bonds of sinne, of Sathan, and of death; and to vnlocke heauen gates, that wee may haue entrance into glory: in which respect it is, that Christ saith vnto Peter, that hee would giue vnto him (and consequently to all Ministers of the Gospell) the keyes of the kingdome of heauen, that is the dispensation of the word, which maketh the way vnto heauen lye open to all such as by faith receiue the same into their hearts. So that wee should not come vnto the meanes 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 espye a way how they may rise in the world, either in great wealth or promotion, they will bee most industrious and laborious in that course, they will refuse no paines in seedes time, though the wea∣ther be vnseasonable and cold▪ and their worke euery way troublesome: but they will put themselues to it with all care and industrie, in hope (though it be but an vncertaine hope) of bettering their estate. So those that liue by faires and markets, will not faile one of them ordinarily, neither heate nor colde, winde nor raine, nor any the like impediments shall hinder them from pursuing their commoditie; and why then should wee bee negli∣gent, and play the sluggards while our seedes▪ time lasteth, and the Lord biddeth vs plough* 1.26 vp the sallow ground of our hearts, that hee may sow therein the seede of life which will ne∣uer faile to yeelde vs a plentifull haruest, if we can waite vpon him for the same? And why should we be slacke and carelesse when our chiefe market dayes and faire dayes come, and not rather set our hearts and endeuours to seek after those things, which all that seeke shall finde, and being found will make vs men for euer.

This should be an encouragement vnto vs, not to thinke any thing too much, that wee* 1.27 can doe or suffer, in or for the profession of Christianity.

Oh, but it is an hard matter (may some say) to fast and pray, and mourne, and grieue our* 1.28 hearts, continually for our sinnes land when we haue done all, to be derided and maligned, persecuted and slaine for a good cause•• and besides all these, to feele Gods hand scourging vs, sometimes with pouerty and want, some times with feares and terrors: sometimes with temptations and inward conflicts, &c.

These thinges seeme very great, and very tedious indeede to fleshe and blood:* 1.29 but in trueth they are but small, yea matters of nothing, if wee consider what is the vse of them, and what will bee the ende of them; and therefore let vs remember for our comfort when wee are in this straite and difficult and vnpleasant way, that wee are* 1.30 going to be installed into a kingdome: and who is there that being offered a Baronrie, or a Lordship, yea though it be but a Farme, if so bee hee will take the paines to come for it: who is there (I say) that would take exception, and say, alasse the aire is clowdy, and the weather vncertaine, nay it beginnes to raine, or haile, or snow already, and therefore I will euen stay at home, and neuer wet my foote for the matter? Nay if there bee but likelihood of some smaller gaine, and the weather fowle, and the waies deepe, and them∣selues somewhat out of temper also, yet they will aduenture to goe through all, and ra∣ther ferry ouer, than come short of that profit that is offered: how much more then ought

we to breake through all impediments, and swallow vp all difficulties with the considera∣tion of this, that our iourny tendeth not to the getting of some small commoditie, or to the purchasing of some worldly possessions, or to the obtaining of any earthly preemi∣nence or preferment whatsoeuer: but that wee are trauelling toward our owne country, where wee shall receiue an inualuable and eternall crowne of glorie? and albeit wee must passe through many rough and craggy, and thornie wayes, and meete with sundrie things, that will be very irksome and vnpleasant; yet let vs make account withall, that wee shall finde many sweete comforts, and ioyes vnspeakable, and glorious in the middest of our pilgrimage, and in the ende shall haue the fruition of that happinesse, which will make amends for all. And this was it that made the Apostle Paul so comfortable, in the mid∣dest of all his sufferings Therefore we faint not, (saith he) but though our outward man perish,* 1.31 yet our inward man is renewed daily. For our light affliction, which is but for a moment, causeth vnto vs a farre most excellent, and an eternall weight of glory. Where we may note, that when he speaketh of the happinesse of another life, hee magnifieth the same exceedingly, both for the worth of it, and for the continuance of it: calling it a farre most excellent, and eternall weight of glory. To bee excellent is much, to be most excellent, is farre more: to bee farre most excellent, is yet an higher degree: but when hee calleth it a farre most excellent, and withall an eternall weight of glory, it maketh a great addition vnto all the former, and sheweth that it is indeed, an inconceiuable and vnutterable happinesse, that in the hea∣uen wee shall enioy: but on the other side, hee counteth his affliction light and momen∣tanie, because it passeth as it were in a thought, and is a thing of nothing, being laid in the balance, against the neuer fading blisse, that wee shall shortly come vnto. And as for that weight that is in the tribulations of this life, it is but as an heauy bagge of golde, 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 motiues wee should perswade, yea, euen compell our soules vnto patience vnder the crosse of CHRIST, and to perseuerance in the practise of all the* 1.32 duties of godlines: a patterne of which patience wee haue in the Hebrues. Who after they had receiued the light, endured a great sight in afflictions. Partly (saith the Apostle) while yee were made a gazing-stocke, both by reproches and afflictions, and partly while yee became companions vn∣to them, which were so tossed to and fro. For both yee sorrowed with mee for my bonds, and suffered with ioy the spoyling of your goods. And why? knowing in your selues that you haue in heauen a bet∣ter and more enduring substance. If their riches had bene of such value as they made shewe of, and as the world takes them for, they could not haue bene so quickly taken from them; but sith they had betaken them to their wings, these faithfull ones knewe, that heauen, which was reserued for them in stead thereof, was farre 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 seeke him with their whole heart, &c.

THese words hauing bene expounded before, offer vnto vs this doctrine: That who∣soeuer* 1.33 would haue sound happinesse, must haue a sound heart.

So much sincerity as there is, so much blessednesse there will be: and according to the degree of our hypocrisie, will bee the measure of our miserie. It is not in the action done, or in the wordes spoken, that blessednesse consists, but in the qualitie of them, that all bee done and spoken soundly and sincerely: this is required Psalme 15. that he that will be a member of the Church militant on earth, and of the Church triumphant in heauen, must walke vprightly, and speake the truth from his heart. And againe in another Psalme, a question is made to the same effect, Who shall dwell in the moun∣taine* 1.34 of the Lord, and who shall stand in his holy place? and the answere is: Hee that hath innocent hands, and a pure heart, which hath not lift vp his minde to vanitie, nor sworne de∣ceitfully. In which wordes we haue a description of a sound hearted man.

• 1 By his actions, that he dealeth vprightly, and so hath innocent handes.
• ...

• 2 By his affection, that he lifteth not vp his minde to vanitie, that is, setteth not his heart on any earthly thing: in which sense that phrase is vsed in the originall. Ier. 22. 27.
• 3 By his speeches, that he hath not sworne, nor any way spoken deceitfully.

The reasons to confirme this point, are drawne from the great inconueniences, that will follow on the contrary; for if there be in any a fraudulent and deceitfull heart.

1 First, there is a deadly quarrell, and mortall enmitie betweene God and him: for who* 1.35 are they that are reconciled to the Lord, whose sinnes are couered by the righteousnesse* 1.36 of his sonne, so that they shall not be imputed vnto them? euen they In whose spirit there is no guile. And what will follow then for those, whose hearts are full of fraude and deceite, but that they must needs be destitute of all hope of the pardon of their sinnes, and so consequently lye open to the strokes of Gods vengeance due vnto the same?

2 And as their persons are hatefull to the Lord, so are their seruices abhorred of him:* 1.37 for indeed they are not the seruices of God, but of Sathan, and of their owne flesh: and* 1.38 therefore be they neuer so glorious in outward shew, and let them pretend neuer so much zeale in the performance of them, yet the Lord hath them in vtter detestation: As we may plainly see in the hypocriticall Pharisies, they would be euery where praying with* 1.39 great deuotion: and very often fasting, with great austeritie, and blowing a trumpet to giue notice vnto men of their almesdeeds and liberalitie, and striuing with all their might by externall obseruations, to winne themselues the praise of holy & zealous men:* 1.40 yet for all this, our Sauiour sharpely rebuketh them, saying; Yee are they which iustifie your selues 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 vnto him as carions, or toads, or any such creatures as mans nature doth most abhorre, can be vnto vs.

Thirdly, this is another miserie of hypocrites, that they liue in continuall feare and* 1.41 danger: there are holes in their maskes, (at least there will be) and their double dealing shal be seene into: it shall sometime or other come to light, how they haue abused Gods presence, and dissembled with their brethren, by making faire shewes, and pretences of that which they neuer meant: their sinnes shall not alwaies lie hid, but either they will giue ouer all, in time of persecution, as the stony ground did; or in hope of promotion, as Iudas, and Achitophel did, and so discouer their false-heartednes: or else it shall be drawne* 1.42 forth by their speeches, in their merriments, or in their distempers; or else Gods spirit in godly men, shall descrie it, by working in their hearts, a vehement suspition of them, and causing them with a iudicious eye, more narrowly to pry into their workes, and waies. By one such meanes or other, God will lay them open to the view of the world: so that be∣ing in such perill, they cannot but haue a fearefull heart, and a restlesse conscience. And to this purpose, notable is that saying of Salomon: He that walketh vprightly, walketh boldly* 1.43 or surely, but he that peruerteth his waies shall be knowne. Whence it is apparant, that the vp∣right man needeth not to feare any thing, he needeth not to be afraide of ill men: for though they may disgrace him, they cannot shame him: he needeth not to be afraide of good men: for the oftner he speaketh vnto them, and conuerseth with them, the more he is approued by them: neither needeth he to be afraide of God, for he that searcheth the heart and the reines, knoweth and alloweth of the integritie of their soules. They haue no cause of feare for the present, because all things goe well with them: neither is there any for afterwards, because all things shall goe well with them, for they shall neuer fall away from God: None can plucke them out of his hand; Sathan cannot, because hee that is* 1.44 in vs, is stronger then he that is in the world: sinne cannot, because grace will preuaile a∣gainst it: the world cannot, because this is our victorie, whereby we ouercome the world,* 1.45 euen our faith. And the Apostle concludeth generally for all other matters, that neither* 1.46 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 vs from the loue of God, which is in Christ Iesus our Lord. What followeth now on the contrarie part for hypocrites? but hee that peruerteth his way, that is, alloweth himselfe in any ill

course, though neuer so secretly, shall be knowne: that is, his vile and wretched dissembling shall bee detected, if not in this world, yet when the thoughts of all hearts shall bee made manifest: they shall be found out first or last, and therefore they cannot but walke feare∣fully in their ill courses, wherein they walke and giue libertie vnto themselues.

This should make vs exceeding carefull, and warie when wee offer our selues to Gods* 1.47 seruices, to search and dig deepe into our hearts, that we may cast out all the loose earth that is there, and so our building may be on a rocke, and not on the sand. Wee must purge* 1.48 away that leauē of hypocrisie, that hath wholy infected our nature, that so we be not found to halt in our worshipping of God, least he take vs with the manner, as hee did him that came without a wedding garment, whom he singled out from all the guests that were present, and that not only to ignominie & reproch, but to euerlasting punishment and torment in hel fire. It is very dangerous then we see to deale hypocritically with God; it is not safe with men to pretend and say one thing before their faces, and to speake and doe another be∣hind their backes, because they may peraduenture discerne it: but it is more dangerous to dissemble with God, for he doth certainly discerne it, and will as certainly punish it.

Many, when they are reproued, or admonished, will snuffe at it, and say▪ What need you be so hot in the matter? I hope you cannot charge me to be either Whore or Theefe. But though man cannot charge you (which al cannot say) is that a sufficient discharge for you? Nay you must looke vnto it, that God find not matter sufficient to conuict 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 Sa∣crament, and come to prayer in publike, and vse prayer in the family, and performe o∣ther duties that Christian men and women should doe, and no more is required at our hands.

Yes, God doth require more then this: hee calleth for the heart in all these: though a* 1.49 man be present at neuer so many Sermons, yet if his minde run after his pleasures, or after* 1.50 his couetousnes, so that when his body trauels one way, his affections trauell another way, all his hearing is nothing worth.

And so in praier, though there be neuer so many excellent words, apt termes, and good∣ly sentences, yet if they come from the head and not from the heart, from wit and memo∣ry, and not from the inward feeling of the soule, they cannot be accepted. God professeth indeed, that he wil be found of those that seek him: but then they must seek him with their whole* 1.51 heart: that is, truly and feruently: they must not come with a part of their heart: for then they bring no part in Gods account: but with all their heart: for he that giueth him not al, giueth nothing at all ••o for the workes of our calling, if we do not labour therein as Gods seruants, we can expect no wages, we may haue cōmendation from men, but we shall haue •• check and rebuke from the Lord; mens tongues may magnifie vs, but Gods hand will confound vs.

Therefore let vs, when we enter vpon any good way, endeuour with an vpright and true heart to goe forward in the same, otherwise it had beene better neuer to haue entred here∣into. Now that wee may make sure worke in this regard, let vs trye our sinceritie by the good effects that doe euer accompany the same.

1 One note therefore of a sound heart (which wee should take for our tryall) is to bee* 1.52 vniuersall in our desires, and in our practise, that wee haue respect to euery commandement of* 1.53 God, to the first table as well as to the second, and to the second as well as to the first: that we bee righteous towards men, as well as religious towards God; that wee looke to our hearts as well as to our actions, and to our actions as well as to our hearts▪ Contrary to this* 1.54 rule is the dealing of those that will giue dispensations vnto themselues for many things, so that they can make a shewe of some thing. What if we be not so strict for the Sab∣bath?* 1.55 (thinke they) yet wee are no swearers nor blasphemers: what if we take a lit∣tle libertie for vaine sports and idle discourses? these are but trifles; wee will not bee adulterers, nor filthie speakers, &c. This is a shrewd signe of an heartfull fraught with guile and deceit: the propertie of a good conscience is to bee willing and desirous in all things to walke honestly. If one bee neuer so strict for the Sabbath, if hee will helpe

himselfe by a lye now and then, for his commoditie, or for his credit sake: and if a man be neuer so rigorous and seuere for matters of iustice, and yet will steale time from the Lord vpon his day, and spend the same in his owne businesses and affaires, 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 bee taken heede of, as being very dangerous.

A second marke is to haue a continuall increase in godlines: neither to waxe worse,* 1.56 nor to stand at a stay, but still to striue to grow better and better, as the Apostle Paul te∣stifieth that he himselfe did: I forget that which is behind, and endeuour my selfe to that which is before: and follow hard toward the marke, to the prize of the high calling of God in Christ Iesus.* 1.57 And hauing shewed what he did himselfe, he annexeth an exhortation also for vs: Let vs therefore as many as are perfect, (that is sincere, and voide of grosse hypocrisie) be thus min∣ded.* 1.58 He was not as a vaine foolish man, who running in a race will be euer & anon looking back how much ground he hath rid: but his eye was vpon the marke, considering how much he had yet to runne, how farre off hee was from perfection: and the same minde should bee in vs, and will be in as many of vs, as are indued with the same spirit that Paul was. We must euery day labour to abound more and more in all wisedome and in all good∣nesse.* 1.59 If wee prayed once a day in priuate, and that somewhat coldly at the first, wee must afterward pray twise or thrise, or oftner in a day, as occasion is offered, and that more fer∣uently,* 1.60 and feelingly then we did in the beginning. If we did reade and meditate more sel∣dome, and with greater weakenesse and distraction at our first entrance into profession, in our proceeding, wee must vse those exercises more frequently, and performe them more seriously and cheerfully: and the like may be sayd for all other duties. Thus if we can la∣bour to doe, and when we slip, and so are stayed now and then in our race, yet if we recouer* 1.61 our selues with speede, and set sure••, and looke better to our steps, and make more haste in our way then we did before: wee must not be discouraged, though we finde not so good a progresse as were to bee wished for: God will accept of our endeuour, and his spirite will beare vs witnesse that wee haue a true heart; Notwithstanding we come farre short of that wee should, and other of Gods Saints doe attaine vnto. But on the contrary, if wee stand at a stay, or start aside like a broken bowe, and so turne backe againe vnto follie, it is much to be suspected that we neuer had any soundnesse in vs.* 1.62

A third token of sinceritie is, constantly and carefully to vse all the good meanes of at∣taining to goodnesse, and to eschewall the inducements that may allure vnto euill. Doth any one hate swearing? then let him shewe it by auoyding the company of blasphemers. Doth any one loth impuritie and filthines? then let him testifie it by separating himselfe from all wanton and lasciuious companie, and from all suspected persons and places. If one pretend that he•• hateth these and the like euils, and yet will aduenture vpon the baite,* 1.63 it is sure that such a one wanteth that truth of heart, which should bee in him, and is in all, so farre as they are sound within.

So for the contrarie; Doth any one desire that grace and religion may flourish in his heart, and that the fruites thereof may appeare in his life? then let him vse all priuate and publike religious exercises, whereby these things may bee 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 hee could get victory ouer some speciall sinnes and corruptions that hee is troubled withall? then let him enter into combate against them, as the Apostle did, Rom: 7. Let him humble himselfe by fasting & praier, and complaine and crie vnto the Lorde 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 doe. But if wee make shewe that we desire to bee godly and religious, and yet vse not the* 1.64 meanes at all, or but some of thē: or if we vse them all, it is but by fittes and starts: or if we vse them constantly, yet wee doe it but remisly and coldly, wee cannot haue any assurance that our hearts are faithfull vnto the Lord.* 1.65

A fourth argument of sinceritie, is to performe all duties as in Gods presence, looking vnto him, as the directer and discerner of our thoughts, words, and workes, and thinking

it sufficient if he approue of vs, though men do dislike vs; as the Apostle Paul telleth the Corinthians▪ As touching mee, I passe very little to be iudged of you, or of mans iudgement, &c.* 1.66 Hee that iudgeth mee is the Lord. And againe in the Epistle to the Thessalonians: As wee were* 1.67 allowed of God, that the Gospell should be committed vnto vs, so wee speake: not as they that please men but God, which approueth our hearts. And therefore he prayeth in another place, that the Corinthians might doe none all, not that hee might seeme a••proued, and haue the credit of their* 1.68 goodnes, as beeing wrought chiefly by his Ministerie: but that they might doe that which is honest, though he were disallowed▪ to wit, by men: for with God the righteous Iudge, he knew that he should be both approued and rewarded. Thus hee that is a seruant, faithfull and trustie in his place, seruing the Lord Christ in conscience, and not men with eye-seruice, albeit he should be accounted the most idle and vntrusty seruant in all the familie, (being indeede the most diligent and painefull of all, hee will still goe on with his faithfulnes, and not diminish any jote of his industrie and laboriousnes.

This Iob alledgeth as a testimonie of his integritie, that whereas hee might haue giuen free scope to his eye for wanton lookes, and to his heart for sinfull affections, yet hee saith of himselfe: I made a couenant with mine eyes, why then should I thinke on a Maid••? And why* 1.69 was he thus jealous of himselfe, & thus carefull to guide his eye, and to gouerne his hart in a right mā••er? the reason is rendred, vers 4. Doth not he beholde my wayes, & ••••ll all my steps? That also is Ios••phs commendation; that whereas he might haue liued in impurity and fil∣thinesse, not onely without blame and reproch, but euen with the fauour of his sinfull and vnchaste mistresse, yet the feare of the Lord restrained him from that monstrous and ab∣hominable* 1.70 sinne▪ How can I doe this great wic••edne•• (saith he) and so sinne against God? Yea, though shee spake to him from day to day yet he refused, and would not so much as be in her companie, lest any temptation should be offered vnto him by that occasion: hee would rather haue her displeasure the•• Gods, and rather be imprisoned amongst malefactors, for forbearing of euill, then to be vexed and 〈◊〉〈◊〉 on the ••acke of an euill conscience for committing of euill. And this good disposition God•• seruants doe many tim••s find in themselues, that* 1.71 whē they haue fal••e into any 〈◊〉〈◊〉 ••••••ne, & haue entertained ••••••••e and foolish thoughts, or corrupt and carnall affections, when they haue ouer-shot themselues in their speeches or in their carriage, and 〈…〉〈…〉 discerneth it, yet they take themselues with the manner, and knowing that Gods holy eyes are vpon them, they iudge and condemne themselues: and are throughly angry with themselues, for that which they haue done.

Yea somtimes, when men praise and extoll them; yet they blush within themselues, and haue an holy indignation against their owne soules, that they haue dealt hypocritically, or vaingloriously, or lightly, or indisc••••••tly, or passionately. This is a very singular marke, and vndoubted argument of great pietie and sincerity. As on the contrary, it is a certaine note of grosse hypocrisie, euer to bee caring what men thinke and speake of vs, and of our do∣ings, and neuer to regard what God seeth amisse in the same.

1. The last note (though many other might be named) shal be this, patiently to endure* 1.72 an admonition and reproofe, and to be desirous of the same, to the intent we may profite thereby: in publike to like best, and desire most those sermons, wherein our owne corrup∣tions are most throughly met withall, and strucke at with greatest sharpnes and vehemen∣cie: and in priuate to be most glad of the societie of those friends, that will in wisedome and mercie tell vs most often, and most plainly of our faults.

Hypocrites, cannot abide that anie should ••ubbe vpon their galled backes, as it were, or* 1.73 come neare them, to touch their gouty, and festered, and corrupted consciences, but they will wince and kicke, and lay about them, and crie out on those that are such judgers, and such busie-bodies (as they terme them) and so reiect all wholesome reproofes, and carrie a bitter heart against the reprouers. Only those that are sound-har••ed, can submit thēselues, in the lowlines of their mindes, and meeknesse of their spirits, to beare admonitions when they need it, (be hee a superiour or an inferiour, that administreth the same) and labour to make a right vse hereof, and to loue the partie the better, that will deale so mercifully and faithfully with their soules.

Indeede Gods best children may somtimes faile herein, and beginne to bustle, and take* 1.74

on, when they are somewhat sharpely dealt withall, and cannot so readily and cheere∣fully swallow and digest those bitter pils, as they should: but if they be grieued in their soules, that they finde so much pride in themselues, and though they be a little distem∣pered in company, yet when they are alone, they are ashamed of their folly, and desire more wisedome and grace to reape benefit by the admonitions that shall afterwards be giuen them, and begin to thinke more reuerently of the parties that shewed them that mercy and kindnesse: they should not be dismaied, knowing that they are true Israelites, in whom there is no guile, notwithstanding that vnwillingnesse and vntowardnesse to vnder∣goe a rebuke, that they finde in themselues, and their corrupt nature.

Thirdly, this is for the great comfort of all such as finde these notes of vprightnes in* 1.75 themselues, though they haue many corruptions and imperfections, mixed with their best workes, yet seeing they haue pure hearts, they are happie and blessed, and shall finde the good effects of their blessednesse. True holinesse, and true happines are neuer separa∣ted.* 1.76 As for perfection, God lookes not for it at our hands. If sinne hang on vs, but we would faine cast it off; if we finde vnbeliefe, but would most gladly get faith: if we be trou∣bled in our hearts with hardnes, but are desirous of softnesse: 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 heauen, let vs not be discomforted for our defects and frailties: for the Lord* 1.77 will spare vs and be gracious vnto vs in his beloued sonne: according to that worthy prayer of good King Hezekiah: The good Lord be mercifull toward him that prepareth his whole heart to seeke the Lord God of his Fathers, though he be not cleansed according to the purification of the sanctuary.

Though many haue beene braullers heretofore, let them labour to be peaceable: though they haue beene worldly, let them striue to be heauenly: though they haue beene filthy, let them endeuour to get chastity: though they haue beene ignorant and pro∣phane, let them study to obtaine knowledge and holinesse: and then they may come to the Lords table, and welcome: the Lord will haue respect vnto them, and grant them par∣don for their sinnes, and supply all their wants, and giue them more grace to doe their du∣tie, in the remainder of their life, and in the daies of their pilgrimage that are yet behinde.

¶ Vers. 3.

Surely they worke none iniquitie which walke in his waies.

That is, they make not a trade, and common practise thereof. Slip they doe, through the infirmitie of the flesh, and subtilty of Sathan, and the allurements of the world: but they doe not ordinarily and customably goe forward in vnlawfull and sinfull courses. In that the Psalmist setteth downe this as a part (and not the least part neither) of blessed∣nesse,* 1.78 That they worke none iniquitie, which walke in his waies: the doctrine to be learned* 1.79 hence, is this, that it is a maruellous great prerogatiue 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, euen in this respect, that we shall be set at liberty from such a seruice. This point is euident from* 1.80 the Apostles words, where he speaketh thus: God be thanked, that yee haue beene the seruants of sinne, but ye haue obeyed from the heart vnto the forme of doctrine, whereunto ye were deliuered. Wherby we see, that this was not the least priuiledge that they had being Gods seruāts, but indeed a matter for which he was greatly to be magnified; that whereas they had beene the slaues of sinne, and (as base drudges) at the command of euery vile and wretched lust: by the vertue of the word powerfully preached vnto them, & faithfully receiued by them, they had beene deliuered from that bondage, and made the seruants of God in righteous∣nesse, and holinesse of life and conuersation. And therefore in that same Chapter, verse. 14. it is promised vnto Gods children, as a speciall fauour, That sinne shall not haue dominion ouer them. It may sometimes tyrannously vsurpe authoritie 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 neuer beare such sway ouer them, as in the time of their vnregeneracie it did.

The truth of this doctrine, will yet more clearely shine forth, if we consider, what the* 1.81

maister, the seruice, and the reward of sinfull persons are. As for their maister, it is Sathan: For he is the God of this world, and the Prince that ruleth in the children of disobedience: of* 1.82 whom all vnbeleeuers are held in captiuitie, and still imployed according to his will and* 1.83 pleasure. Now he is a more cruell and sauage tyrant, then euer Pharaoh was: though he were very fierce against the Israelites, & exercised great tyranny ouer them, yet Sathan put∣teth his vassals to carry heauier burdens, and to toyle out themselues in baser workes, then euer the taskmasters of Aegipt imposed on the poore Israelites. For all impenitent sinners are in thraldome to euery brutish lust: they must defile their bodies, and corrupt their* 1.84 soules, and consciences, and pollute all their workes and waies, when, and in what maner so∣euer the Diuell will haue them; they must conuerse with euery lewd and sinfull compa∣nion: they must runne vp and downe, like drudges to follow euery vaine and base delight, to pursue euery meane and trifling commodity: and to hunt after euery promotion and dignity that offers it selfe vnto their view.

They cannot liue peaceably in the day, nor rest quietly in the night: as we may see in gamesters, who breake their sleepe, •••• spend their time and strength, depriue themselues of a comfortable estate, and bring many miseries vpon themselues, and their families, by the ouer eager pursuite of their vngodly and vnthrifty courses. It is a wofull and lamenta∣ble case, that frantick persons are in, that must haue euery one in the family to attend vpon them, and to haue an eye vnto them, least they should hang themselues, or drowne them∣selues, or get a knife to cut their throates, or some way or other worke thēselues mischiefe: but farre worse is their case, that are possest with a spirituall frenzie, and led by the suggesti∣ons of Sathan, who are euermore labouring to worke out their owne ouerthrow, and to bring vpon themselues destruction of body and soule: which is the reward that Sathan gi∣ueth* 1.85 them for al their paines that they haue taken in seruing him, and in fulfilling the lusts* 1.86 of their owne wicked flesh: according to the saying of the Apostle, the wages of sin is death: that is, euerlasting death: which is an vtter separation from Gods blessed presence, & from all maner of comforts whatsoeuer, to endure vnspeakable and endles torments in the Lake that burneth with fire and brimstone, which is the second death.

Another reason, why it is a great priuiledge to be exempted from the dominion of sin,* 1.87 is, because it is a testimony that we are the sonnes of God, as it is said by the Apostle Iohn: He that committeth sinne is of the Diuell, and whosoeuer is borne of God sinneth not. And why? be∣cause* 1.88 the efficacy of the word and spirit doe restraine him there from.

A third reason is, because that is it whereby we are made conformable vnto Christ Iesus:* 1.89 when we are freed from the slauery of sinne, we are still translated from glory to glory, and haue the Image of God renued in vs daily more and more, purging our selues euen as Christ is pure. 1. Iohn. 3. 3.

This serueth for our instruction, that seeing it is such a preheminence not to be a wor∣ker* 1.90 of iniquity, therefore we should hereby fence and arme our selues against all entice∣ments, whereby we might be allured to sinne, either in hart or in behauiour, when pleasure smileth vpon vs, or filthy lucre setteth on our hearts, or preferment calleth for vs, &c. Let this be as a buckler whereby to repell all the fiery darts of the Diuell: It is a blessed thing to worke none iniquitie, and, what should it profit a man to winne the whole world, and to loose his owne soule▪ Moses chose rather to suffer affliction with the people of God, then to enioy the pleasures of* 1.91 sinne, and the preferments of Egipt for a season.

It was a foolish & mad part of the Israelites, to desire to returne into Egypt the house of their bondage, that they might eate of their flesh-pots, and of the leekes & onions, that in time past they had there enioyed: but much more void of sense & reason are they, that whē they haue bin once deliuered frō that spirituall seruitude, wil cast thēselues into thraldome againe: & when they haue bene puld out of the snares of the diuel, wherein they were held at his pleasure, will returne againe to folly, & intangle thēselues the second time. Where∣fore let this put strength into vs in all conflicts, that we may stand resolutely, as against o∣ther assaults, so against that of the example of great & mighty men, who vsually take their liberty in all voluptuous and licentious kinds of liuing. This consideration (I say) should arme vs against it: The Lord hath pronounced them blessed that worke none iniquitie: and if

I ••ee of the number of them, I shall be more happy in renouncing sinne, then the grea∣test Potentate on the earth, is, or can bee in committing of sinne. And therefore let vs deale as Eliphaz did in the booke of Iob: I haue seene the foolish well rooted (saith hee) and suddenly I cursed his habitation: not by way of imprecation, but of denunciation of Gods* 1.92 iudgements due vnto them for their euill workes, shewing that they tooke such courses as did make them and theirs accursed, and bring the vengeance of God vpon them: the me∣ditation whereof was a strong bulwarke, to fence him against all temptations, vnto the like sinfull and vile practises.

2. This maketh for the terror of all such as doe drinke in sinne with greedinesse, and* 1.93 giue allowance to themselues in blaspheming, in Sabbath-breaking, in wantonnesse, in lying, and slandering, and scoffing, and such other foule vices. If they be blessed that do not worke iniquitie, then cursed are they that make a common practise thereof.

But I hope (will some say) a mans heart may bee good, though hee ouer-shoote him∣selfe* 1.94 by rapping out an oath now and then, and by speaking foolishly and lightly, &c. you must not iudge (say they) God knoweth our hearts.

Hee doth so indeede, and he hath made knowne vnto vs by his word, that an ill tongue* 1.95 and an ill life, doe alwayes argue an ill heart: for out of the aboundance of the heart, the mouth speaketh: and a good tree cannot bring forth such rotten fruite nor a pure Fountaine send* 1.96 foorth such muddie and filthy streames, as doe euermore issue foorth at their prophane mouthes, and are deriued from their impure consciences vnto all, or to the most part of their actions.

Vers. 4

Thou hast commaunded to keepe thy precepts diligently.

THe doctrine that these wordes affoord is this, that nothing is superfluous that is done in obedience to Gods holie will.* 1.97

The word translated Diligently, doth signifie in the originall tongue (wonderfull much) so that the wordes goe thus: Thou hast commaunded to keepe thy precepts wonderfull much. And this the Apostle vrgeth the Corinthians, vnto: Hauing such promises beloued, let vs purge our selues from all fithinesse of the flesh and of the spirit: that is, from all manner of cor∣ruption,* 1.98 as wel inward as outward. And that was the ••rift of Christ Iesus in giuing 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 obseruation thereof, and to bring them to haue regard vnto their thoughts, and to the affections of their hearts: and moreouer in their practise to doe those things which heathen men and hypocrites could not attaine vnto: and therefore he often vrgeth this sentence, to shew the sl••ndernesse and insufficiencie of their obedience: What singular thing doe yee? Implying that Christians must in many things bee singular, and differ from, and goe beyond the common sort of men.

If one could doe as much good as an hundred, yet he could not doe the hundreth part* 1.99 of that which a Christian ought to performe. Let him say still (for it is a truth,) I am an vnprofitable seruant: I haue done no more then my dutie, nor so much as my dutie. As Christ came to fulfill all that his Fathers law required, so it behoueth vs to obserue euery thing that wee are commanded, though not in perfection, which wee cannot attaine vn∣to: yet in vprightnesse, and with our best indeuours. When the Israelites told Moses that if he would goe neare, and heare what the Lord saide, and declare it vnto them, they would heare and doe all that the Lord should say, the Lord himselfe testified the equitie of their* 1.100 words, that they had well spoken, all that they spake, & wished that there were such an hart in them, to feare him, and to keepe all his commandements alway: that it might goe well with them and with their children after them. Whereby we are informed what is acceptable vnto God, and pro∣fitable for our selues: namely, entire obedience for our comfortable welfare, and constant obedience for our continuall happines: and to the same purpose tendeth that serious in∣stigation* 1.101 of Paul to the Corinthians: Therefore my beloued brethren, be ye stedfast, vnmoueable, abundant alwayes in the worke of the Lorde, for as much as yee knowe that your labour is not in vaine in the Lord.

• 1 First, no vaine thing is commaunded, but euery precept that he giueth is holy, and euery dutie prescribed to vs, is needfull to be performed, he requireth nothing but that which is good and iust: and who can charge vs to doe more than enough, whiles we deale onely in that which is iust and good?
• 2 Secondly, the Lord desireth to be serued with all due care and faithfulnesse. Can any man say, I am before hand with him, and I haue done more for his sake than he hath for mine? doe we not receiue from him breath, and being, and life, and liuing, and preser∣uation, and saluation it selfe, and all things else?
• 3 Thirdly, our labour is not lost, nor trauell mis-spent in yeelding obedience to him: for he will reward it at the full, and aboue 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 passe without pay and compensation.
• 4 Fourthly, euery default and omission of well doing, at euery time deserueth damna∣tion: and either shalbe recompenced with the death of the sinner, or hath beene alreadie requited with the torments of Christ▪ which serueth

1 For confutation of the Papists, that little regarding the commandements of God▪* 1.102 expect great matters for their deuotion, and their outward inuentions and obseruations:* 1.103 but who hath required those things at their hands? the Lord commandeth them to keepe his precepts, otherwise they can expect no recompence from him; but that may be said of all their inuented worship, which was spoken of them that were so full of externall cere∣monies (as touch not, taste not, handle not) in the Apostles time: concerning all which he saith: That they perish with the vsing, seeing they are after the commandements and doctrines* 1.104 of man: So soone as the worke is done, the reward is gone.

Besides, here may be confuted all their workes of supererogation: if GOD command* 1.105 vs to obserue his law in perfection, then what can there be left for them to performe be∣yond that which he commandeth? doth Christ bid vs say, that when we haue done all that we can, we are vnprofitable seruants, and haue performed no more then our duties? and will they be so audacious as to bragge of an ouerplus of well doing? Is it possible for obedi∣ence to exceed the commandement, or for ought to be any thing worth that is not done in obedience? but to let them passe.

This is for our instruction: hath God enioyned vs to obserue his precepts so exceeding* 1.106 carefuly and diligently? then let nothing draw vs there-from, no not in the least circum∣stance: let vs esteeme nothing needlesse, friuolous, or superfluous, that we haue a warrant for out of his word: nor count those too wise or precise that will stand resolutely vpon the same: if the Lord require any thing, though the world should gainesay it, and we be derided and abused for the doing of it, yet let vs proceed still in the course of our obedience.

Sithence our maister doth require it as a due, and it becommeth vs to yeeld it as a duty, and our hire is so great for the performance of the same, which will also be inlarged as our integritie shalbe increased; the greater our faithfulnesse shalbe found, the more praise we shall obtaine, accompanied proportionably with all other good blessings, and let this be a motiue further to incite vs to such diligence, that the Lord is much displeased with re∣misnes and negligence: sloathfull persons are euery where reprehended in the Scriptures, euen for being idle in humaine affaires, and matters that concerne mens present estate: much more then doe they deserue to be sharply reproued, and also corrected for their carelesnesse in those holy workes, whereabout God setteth them: he that doth not as much as he may in the seruices of God, may looke to haue more strokes from his hand, and rebukes from his mouth, that will be for his comfort.

¶ Vers. 5.

Oh that my wayes were directed to keepe thy statutes.

IN the former verse the Prophet Dauid obserues the charge which God giues, and that is, that his commaundements be diligently kept: Here then hee obserues his owne weakenesse and insufficiencie to discharge that great dutie, and therefore, as ••he

by the spirit desirous to discharge it, and yet by the flesh not able to discharge it, he brea∣keth out into these wordes, oh that my wayes were directed, &c. Much like vnto a childe that being commaunded to take vp some great weight from the ground, is willing to doe it,* 1.107 though not able to doe it: or a sicke patient aduised to walke many turnes in his chamber, findes a desire in his heart, though vnhabilitie in his bodie to doe that which he is di∣rected vnto: This an holy Father founde in himselfe, and therefore hee prayeth to* 1.108 God after this sort, Da quod iubes Domine, & iube quid vis, Giue me (Lord) power to doe that which thou commaundest, and then commaund what thou wilt.

Dauid sawe by the light of Gods spirit, wherein true blessednesse did consist, name∣ly, in the obseruation of Gods lawe; willing was hee to attaine that blessednesse, but seeing that his wayes were not Gods wayes, nor his thoughts Gods thoughts, hee, obseruing his owne wanderings, desires to bee directed in the good wayes. When thou hearest (saith Augustine) this interiection of wishing, then, acknowledging the word of wishing, laye aside the pride of presuming. For who can say that hee desires that which hee hath so in his owne free-will, that hee can performe it without any helpe? If then a man desires to doe that which God hath commaunded, hee must desire God to giue that which hee hath commaunded. For of whom else should hee desire it, but of the Father of lights, from whom (as the holy Scripture affirmeth) doth come euery good and perfect gi••t? This then is as much (saith that holy Father) as if Dauid should say, I haue learned of thee O Lord my Maister, that it is necessarie to keepe thy commaundements, I none desire thine helpe that I may keepe them: for thou giuest both the will and the decide according to thy good pleasure.

The like to this hath the Prophet Ieremie, chapt. 10. 23. O Lord (saith hee) I knowe that the way of man is not in himselfe, neither is it i•• man to walke and to direct his steps. (Salomon saith) the heart of man purposeth his way: but the Lord doth direct his steppes. Prou. 16. 9. Dauid againe saith, the steppes of man are directed by the Lord, Psalm. ••7. 23. And therefore hee prayeth after this sort, Psalm. 86. 11. Teach mee O Lord thy way, and I will walke in thy truth, O knit mine heart vnto thee that I may feare thy name.

The word, directed, in the originall signifieth to strengthen or to establish; noting thereby his owne, and all mens insufficiencie, either to knowe, affect, beleeue, or obey Gods will, much lesse to continue therein, vnlesse it please GOD to giue as∣sistance.

Out of this prayer of Dauid we may obserue, 1. The infirmitie of man to doe that, which is pleasing to God: 2. The desire of the godly to doe that which may please God. 3. The confession of the godly, that without Gods assistance they can performe no good thing. 4. The meanes which are to bee vsed for the keeping of Gods com∣maundements, namely the consideration of our owne weakenesse, and prayer to bee directed in the wayes of God, and that therein wee may walke vntill our dying daye.

¶ Vers. 6.

Then shall I not be ashamed, when I haue respect to all thy commaundements.

THis verse hath an excellent dependance on the former: there hee desired to bee di∣rected by God; here he sheweth the benefit of that direction: namely, that hauing respect vnto all Gods commandements, he should neither be ashamed, as some trans∣lations read it, nor confounded, as others haue it. In the 22. verse he desireth God to remoue from him shame and contempt, here he sets down the meanes to auoide both. He wisheth* 1.109 in another place, that the wicked may be ashamed and confounded, yea that they may be* 1.110 cloathed with such garments; as for himselfe hee would faine liue without shame: and surely no maruel, for what fruite haue we of those things whereof in the ende 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 carrie such behauiour in our liues, that we neede not, either

in our selues, or before men, to be ashamed of any action; but that he may faile vs as Saint Paul doth, this is our reioycing, the testimonie of our conscience, &c. Hee that wal∣keth* 1.111 vprightly walketh boldly (saith Salomon,) but hee that peruerteth his wayes shall be knowen.* 1.112

I cannot here omit a worthy saying of that wise man, who did write that Booke which wee call Ecclesiasticus, thus I finde it, chapt. 41. verse 17. &c.

Be ashamed of whoredome before father and mother: be ashamed of lies before the Prince, and men of authority: of sinne before the Iudge and ruler: of offence before the congregation, and people: of vn∣righteousnes before a companion & friend: or of theft before the place where thou dwel∣lest: and before the truth of God and his couenant: or to leane with thine elbowes vpon the table: or to be reproued for giuing or taking: or of silence to them that salute thee: or to looke vpon an harlot: or to turne thy face frō thy kinseman: or to take away a portion, or a gift: or to be euill minded towards an other mans wife: or to sollicite any mans maid: or to stand by her bed: or to reproach thy friends with words: or to vpbraide when thou giuest any thing: or to report a matter that thou hast heard: or to reueale secret wordes. Thus maiest thou well be shamefast, & shalt find fauor with all men. But of these things be thou not ashamed, neither haue regard to offend for any person: of the lawe of the most High, and his couenant ••nd of Iudgement to iustifie the godly: of the cause of thy compa∣nion and of strang〈…〉〈…〉 of distributing the inheritance among friends: to be diligent to keepe true balance and w••ight, whether thou haue little or much: to sell Merchandise at an indifferent price, and to correct thy children diligently, &c.

Note we then here that the meanes to auoide shame before men, and confusion before God and men, is a reuerend respect to all Gods commaundements. I say vnto all. For he that offendeth in any one is guilty of all. Dead flies (saith Salomon) cause to stincke & putrifie* 1.113 the oyntment of the Ap••th••••arie: so doth a little f••llie him that is in estimation for wisedome and for glorie. A little hole if it be not stopped will sincke a shippe: a little spot if it bee not ta∣ken out will defile a garment: and a little sinne, if it be not washed away by that blood of* 1.114 Christ, which was shed for the least sinne, will endanger the soule. We must haue a respect to all, or else we haue true respect to none. Adams one sinne made him so ashamed, that he could not without blushing behold himselfe, much lesse durst hee come into the pre∣sence of God. Dauids one sinne made him so ashamed, that for a long time he could not looke vp. What shall we say then of the sinners of our time, who imagine mischiefe vp∣on their beds? who drinke vp iniquity like vnto water, who eate vp Gods people, as it were bread, who delight when they doe euill, to whom it is a pastime to committe sinne: whose foreheads are brasse, faces iron, and countenances as that of the whorish woman, impu∣dent and past shame? Were they ashamed when they committed abhomination? Nay they were not ashamed, neither could they haue any shame, saith the Lord by the Prophet Ieremie, chap∣ter. 6. 15.

In former times sinne walked not without a couering, as we may see in Thamar, Genes. 38. 14. Nay, sinners might not be looked vpon, as we may read of Haman: Hester, 7. 8. But now the wicked walke on euery side, they sit in the dore, stand at the windowe, and are not ashamed to appeare before God in his house, and at his Table, though in steede of their wedding garment, they come cloathed with the menstruous ragges of sinne and iniquitie. Shall not God be auenged of such a stiffe-necked people? Yea, though Noah, Iob, and Daniell pray for them, in the ende he will be auenged. For cursed are they that erre from his Commandements. None can looke vp better then, then the godly: none shall hang downe his head sooner then the godlesse.

Then shall I not bee confounded:] By this wee vnderstand (saith Caluin) that so manie as followe their owne lusts and phantasies, which looke this way and that way, and imagine themselues a marke, and forge themselues such a way, as seemeth good in their owne sight, that they shall be confounded and deceiued.

The onely way to auoide this confusion, is, inwardly in heart, and outwardly in pra∣ctise to settle our eyes vpon the law of God, without turning aside, either to the right hand by superstition, or to the left hand, by prophanenesse of life.

•• vers. 7.

I will praise thee with an vpright heart when I shall learne the iudgements of thy righteousnes.

BVt what Dauid, wilt thou giue vnto God, when he shall direct thy heart so to keepe his lawe, that hauing respect to all his commandements, thou needest not to be asha∣med? I will praise thee (saith he) with an vpright heart: and thus as I take it, is the connex∣ion of this verse with the former. The meaning is, that when it shall please the Lord throughly to teach him his will, which he calleth here the iudgements of his righte∣ousnesse, because it containeth in it perfect righteousnesse, then will be magnifie and praise the name of God alone, and that with a sound and sincere heart voyd of hypocrisie and counterfaiting.

Learne we here 1. what Dauid especially desired to learne, namely, the word and will of God: he would euer be a scholler in this schoole, and sought daily to ascend to the highest forme, that learning to know, he might remember, remembring might beleeue, beleeuing might delight, delighting might admire, admiring might adore, adoring might practise, & practising might continue in the way of Gods statutes. This learning is the old and true learning indeed, and he is best learned in this art, who turneth Gods word into good workes. Too much of other learning will make thee mad vpon thine owne wise∣dome, yeathy wisedome, and thy knowledge may make thee to rebell; but this will make thee wise vnto saluation. Other wise men are ashamed, they are affraid and taken: Lee, they haue reiected the word of the Lord, and what wisedome is in them? Ier. 8. But Gods wiseman hath more vnderstanding then 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 wisedome of Egipt 1. King. 4▪ 30. But where is this learning found? in the booke of God, soundly vnderstood, and sa∣uingly applied vnto the conscience. Who is the teacher? the principal maister is God him∣selfe. They shall be all taught of God saith Ieremie: God opened the heart of Lydia saith Luke. He sits in heauen that teacheth the heart saith Augustine. Paul may plant and Apollos water, but it is God that giueth the encrease saith Paul. The ministers indeed are Gods in∣struments in the Church, & maisters of families ought to be his instruments in the house, yet as Iohn only baptised with water, Christ with the holy Ghost, so these may speake to the outward ••are, it is God that must giue vs vnderstanding in all things. If we pray God to be taught as the Eunuch did Philip, he will say vnto vs Ephatha, be thou opened: for an hūble pe∣titioner findeth that knowledge, which a curious searcher can neuer find out. This well is deepe, we haue nothing to drawe; let downe the bucket by this chaine, and thou shalt drawe vp li∣uing waters of eternall life. But thou hast drawne vp, and drunke them downe, and findest them sweeter than the honie combe, forget not with the prophet to praise the Lord; he de∣sireth no more, he delighteth in nothing else. Let his praise be in thy mouth, when his law is in thine heart. But take heed that thou praise him in sinceritie. For faire without, foule within, white without, blacke within, and in a word all painted sepulchers they are abomi∣nable in the sight of God. Chrysost: speaketh to such persons thus, thou hypocrite, if it be a good thing to be good, why wilt thou appeare to be that which thou art not? if it ••e an euill thing to be euill, why wilt thou be that which thou wilt not appeare? if it be a good thing to appeare good▪ it is better to be good: if it be an euill thing to appeare euill, it is farre worse to be euill. Therefore either appeare that which thou art indeed, or be that which thou dost appeare. Euery one who desireth to seeme that which he is not indeed, is an hypocrite, saith Augustine.

Verse 8.

I will keepe thy statutes: O forsake mee not ouer-long.

THe Prophet now considering all that he had saide, namely, that all were in a blessed estate which keepe Gods commandements, that they worke none iniquity, that God had commaunded the obseruation of his law, that hee desired to obserue it, lest he should

be confounded and that he should haue iust cause to magnifie Gods name, when hee had learned Gods word: hee concludeth this portion in these wordes, I will keepe, &c. In which obserue, 1. a promise, 2. a prayer. A promise I will keepe thy statutes: a prayer. O forsake mee not ouer long, 4. I will keepe, &c. 1. By thy grace and assistance, (for o∣therwise I am not able) I will laye vp thy statutes, not in my closer to preserue them from corruption, nor in thine house to keepe them from ruine, but in my memorie to remem∣ber them, in mine heart to loue and like them, and in my life to bee directed by them. The word statutes, is in our Englishe Leitourgie translated Ceremonies, and indeede the hebrewe word signifieth properly such constitutions and rites as were vsed in the Leui∣ticall Priest hood. And they were so named, because the ceremonies of Moses were not idle spectacles, or obseruations belonging to the outward man, but types, sha∣dowes, and pictures of farre greater things. But happily by that figure Synechdoche, this part of the law, is vsed for the whole word of God▪ Yet note that Dauid was not an improuident reader or obseruer of the Ceremoniall lawe, but was carefull to knowe what was meant by euery ceremonie, that in them hee might finde CHRIST the ende of the Lawe; and in a worde, that the Types of the ceremoniall Lawe, and impossibilitie of the morall, might bee as a schoole-maister to bring him to IESVS CHRIST.

If the King of Israel keepe Gods statutes, the people of Israel will bee ashamed to neglect them. Caesar was wont to say, Princes must not say, Ite, goe yee, without mee, but Venite, Come yee along with mee. So saide Gideon, Iudg: 7. 17. As yee see me doe, so doe yee.

Once againe note, that for the better obseruing of Gods law? wee should euer carie with vs holie purposes: and for our better going on in that way, laye vowes vpon our selues. Dauid in this verse promiseth to doe so; and verse 106▪ sweareth to doe so, I haue sworne, and will performe it, to keepe thy righteous iudgements.

Last of all, doth Dauid labour to finde CHRIST in the law; Why then doe not we labour to finde him in the Gospell, and vpon euery occasion to applie him to our selues? When I am (saith Augustine) assaulted by some wicked thought, I then b•• take mee to the wounds of CHRIST; when my flesh casteth mee downe, by the remembrance of my Sauiours woundes, I rise vp againe. Deth Sathan assault mee, I flie to those bowells of mercie; who are in my Saui∣our, and hee departeth away from mee. Am I enflamed with lust, I quench that fire with the me∣ditation of Christs Passion. Am I in any trouble, I finde no more effectuall remedie, then the woundes of CHRIST▪ in them I sleepe securely, and repose my selfe without feare.

CHRIST died for vs, there is nothing so deadly, which is not cured by the death of Christ. I see (saith he) the bowels of CHRIST, through the wounds of CHRIST; & euen through the hol••s in his side, I behold the secrets of his heart.

O Lords forsake mee not ouer long▪) God had begunne a good worke in him, his desire is that hee would finish the same: and therefore he prayeth, that howsoeuer, by the corrup∣tion of his owne heart, the malice of Sathan, or the pleasures of the world, hee should per∣haps faile in keeping that vowe, which hee had formerly made: and therefore, for a time be left to himselfe, and forsaken of God, yet it would please him not to forsake him ouer long: but that though he fell, he might rise againe, being taken vp by Gods owne hand. Saul was forsaken, a••d forsaken vtterly: Dauid fearing the like desertion, desireth that hee might not be forsaken for euer.

True it is indeede, that for the correction of some sinne, the triall of their faith, the ex∣ercise* 1.115 of their patience, the manifestation of his glorie, and for their owne better know∣ledge of themselues, GOD seemeth to withdraw himselfe from his seruants: And as a Nource dealeth with young children, to leaue them to themselues, and to hide her selfe at some Pillar, or vnder some curtaine, that they taking some falles, may both see their owne weakenesse, and knowe how much they are beholding to her for preseruing them* 1.116 when they fell not, and taking them vp beeing fallen. Thus Peter was forsaken for a minute: CHRIST IESVS for a fewe houres: Dauid for a fewe moneths: and Iob for a fewe yeares.

Against an vtter desertion in this kinde Dauid 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 pros∣peritie I shall neuer be remoued, it pleased thee to tempt me, yet forsake me not ouerlong: that is, if thou haue thus forsaken me, that I may know how weake I am without thine assist mee, yet forsake me not vtterly, lest I perish. I know that of thy good will thou hast giuen 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 sleepe the shippe is in danger, and if the Lord absent himselfe but for a while, we are not able to stand in temptation. And yet it pleaseth the Lord to exercise his deerest seruants oftentimes with these desertions. For (as that iudiciall diuine Maister* 1.117 Perkins obserueth, whom I follow in that which followeth) the blessings that God be∣stoweth on them are of two sorts, either positiue or priuatiue: positiue, are reall graces wrought in the heart, by the spirit of God: priuatiue are such meanes whereby God pre∣serues* 1.118 men from falling into sinne; as crosses, desertions. And these in number exceed the first, as long as men doe liue in this world.

Before it can be declared what these desertions are, this conclusion is to be laid downe. He which is once in the estate of grace, shall be in the same for euer. This appeareth in the eight of the Romans, 30. Where Paul sets downe the golden chaine of the causes of saluation that can neuer be broken; so that he which is predestinate shall be called, iustified, glo∣rified. And a little after he saith, Who shall lay any thing to the charge of Gods Elect? and, Who shall seuer vs from the loue of Christ? and, I am perswaded that no creatures shall be able to seuer vs from the loue of Christ: which he would not haue said, if men being in the estate of grace, might fall quite from grace. And how should they which are iustified haue peace with God, if they were not sure to perseuere righteous before God to the ende? And how shall it be said, that hope maketh not ashamed, because the loue of God (wherewith God loues his Elect) is shed abroad in their hearts, by the holy Ghost which is giuen them, if any may vtterly fall from that loue? How should the testimonie of the spirit, which testifieth to the Elect, that they are the children of God, be true and certaine, if it may be quite extinguished? Lastly, how shall that of Iohn be true, they went out of vs, because they were not of vs: if they had beene of vs▪ they should haue remained with vs, if a man may wholy fall from Christ, which hath once beene made a true member of him? Our Sauiour Christ saith, My sheepe heare my voyce: and I know them, and they follow me: and I giue life eternall to them, and no man* 1.119 shall take them out of my hand, or out of my fathers hand, and whatsoeuer my father giueth me, shall come vnto me, and whosoeuer commeth to me, I will not cast out. And if any of the Elect being effectually called might wholy fall from grace, then there must be a second insi∣tion or engrafting into the mysticall body of Christ, and therefore a second Baptisme: nay for euery fall a new insition, and a new Baptisme; which must in no wise be graun∣ted: wherefore they which are predestinate to be in the estate of grace, are also pre∣destinate to perseuere in the same to the end.

Hereupon it followeth, that the desertions of Gods Elect, are first of all partiall, that is, such as wherein God doth not wholy forsake them, but in some part.

Secondly, temporarie, that is, for some space of time, and neuer beyond the compasse of this present life. For a moment (saith the Lord in Esay) in mine anger I hid my face from* 1.120 thee for a little season, but with euerlasting mercie haue I had compassion on thee, saith the Lord thy Redeemer. And to this purpose Dauid well acquainted with this matter, prayeth, For∣sake me not ouerlong.* 1.121

This sort of Desertions, though it be but for a time, yet no part of a Christian mans life is free from them: and very often taking deepe place in the heart of man, they are of long cōtinuance. Dauid cōtinued in his dangerous fall about the space of an whole yeare before he was recouered. Luther cōfesseth of himselfe, that after his cōuersion, he lay three yeares in desperation. And common experience in such like cases can make record of lōger time.

The maner, God vseth in forsaking his owne seruants, is of two sorts: the first is by ta∣king away one grace and putting another in the roome; 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 roome, diuers waies.

1. First, he bereaueth his owne children of outward prosperitie, yea he will loade them with crosses, and yet he wil make a good supply by giuing patience. Dauid is driuen out of his kingdome, by his owne sonne, a heauie crosse: yet the Lord ministreth an humble and patient spirit: so as he was content to speake, If the Lord thus say, I haue no delight in thee: be∣hold* 1.122 here I am, let him doe to me as seemeth good in his eyes. So likewise Christian Martyrs are bereaued of all outward safetie, 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, then they obtaine victorie.

2. Secondly, the Lord cuts off the daies of this life, and for recompence to his own elect giues life eternall: The righteous is taken away frō the euill to come. This is manifest in Iosias,* 1.123 of whom it is said, Behold, I will gather thee to thy fathers, and though shall be put into thy graue in peace, and thine eyes shall not see all the euill which I will bring vpon this place.

3. Thirdly, God takes away the feeling of his loue, and the ioy of the holy Ghost for a season: & then in the roome thereof he kindles an earnest desire, & thirsting with groanes and cryings vnto heauen, to be in the former fauour of God againe. This was Dauids case,* 1.124 when he complained and said, My voyce came to God, when I cryed, my voyce 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 soule refused comfort. I did thinke vp ••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 mone vnto God* 1.125 in Esay, O Lord, why hast thou made vs to erre from thy wayes? and hardened our hearts from thy feare? returne for thy seruants sak••, and for the tribes of thine inheritance.

4. Fourthly, God graunts his seruants the holy meanes of saluatiō, namely, preaching, prayer, Sacraments, & holds backe the efficacie of his spirit for a time. In this case they are like the corne field that is plowed and sowed with good corne; but yet for a time it neuer giues rooting beneath, nor so much as a shew of any blade appeares aboue. Thus the spouse of Christ, when she comes into his wine-seller, she fals into a swowne; so as she must be stai∣ed* 1.126 with flaggons, and comforted with apples because she is sicke of loue.

5. Fiftly, God giueth his children a strong affection, to obey his will, but he lets them faile in the act of obedience it selfe, like as a prisoner who hath escaped the hand of his Iayler, hath an affectiō to run a thousand miles euery houre; but hauing happily his bolts on his legges: hee cannot for his life but goe very softly, gauling and chafing his flesh; and with much griefe falling againe into the hands of his keeper. This is it, that Paul com∣plaineth of when he saith, I delight in the lawe of God, concerning the inner man, but I see ano∣ther* 1.127 law in my members, rebelling against the law of my mind, & leading me captine to the law of sin, which is in my members. O wretched man that I am, who shall deliuer me from this body of death▪

This second manner of Gods forsaking of his Elect is, when hee hides his graces for a time: not by taking them quite away, but by couering them, & by remouing all sense and feeling of them. And in this case they are like the trees in the winter season, that are beaten with winde & weather, bearing neither leaf nor fruite, but looke as though they were rot∣ten & dead, because the sappe doth not spread itselfe, but lies bid in the roote. Dauid often* 1.128 was in this case, as namely, when he saith, Will the Lord absent himselfe for euer? Ana will hee shewe no more fauour: is his mercie cleane gone for euer? Doth his promise faile for euermore? Hath God forgotten to be mercifull? hath hee shut vp his ••ender mercies in displeasure? Selah.

This comes to passe, because the Lord very often, in, and by one contrarie workes an∣other▪* 1.129 Clay & spittle tempered together, in reason should put out a mans eyes: but Christ vsed it as a meanes to giue sight to the blind. Water in reason should put out fire: but Elias when he would shew that IEHOVA was the true God, powres water on his sacrifice, and fills a trench therewith to make the sacrifice burne.

The like appeareth in the worke of grace to saluation. A man that hath liued in secu∣ritie, by Gods goodnes hath his eyes opened to see his sinnes: & his heart touched to feele the huge & loath some burden of them, and therefore to be waile his wretched estate, with bitternes of heart. Hereupon, hee presently thinks that God will make him a firebrand of hell: whereas indeede the Lorde is now about to worke and frame in his heart sanctifica∣tion and sound repentance, neuer to bee repented of. The man which hath had some

good perswasion of Gods fauour in Christ, comes afterward vpon manie occasions to bee troubled & to be ouerwhelmed with distrustfullnes & grieuous doubtings of his saluation, so as he iudgeth himselfe to haue been but an hypocrite in former times, & for the time present a castaway. But indeed hereby the Lord exerciseth, fashioneth, and increaseth his weake faith. In one word, marke this point, that the graces of God peculiar to the elect, are be∣gunne, increased, and made manifest, in or by their contraries.

A man in this Desertion, can discerne no difference betweene himselfe and a cast-away: and the rather if with this Desertion be ioyned a feeling of Gods anger: for then ariseth the bitterest temptation that euer befell the poore soule of a Christian man, and that is a wrastling and strugling in spirit and conscience, not with the motions of a rebelling flesh, nor the accusation of the Diuell, which are oftentimes very irkesome and terrible, but a∣gainst the wrath of a reuenging God. This hiddden and spirituall temptation more tor∣menteth the spirit of man, then all the rackes or gibbets in the world can do. And it hath his fits after the māner of an ague, in which euen Gods own seruants ouercarried with sor∣row, may blaspheme God, and cry out that they are damned. Iob was in this estate: as hee testifieth, Oh that my griefe were weyed (saith he) and my miseries were layd together in the bal∣la••ce:* 1.130 for it would be heauier then the sand of the sea: therefore my words are swallowed vp, for the arrowes of the Almighty are in me, the venome thereof doth drinke vp my spirit, & the terrours of God fight against me. And further, he complains that the Lord is a 1.131 his enemy, that he b 1.132 sets him as a But to ••••••••••e at. This was Dauids temptation when hee said, c 1.133 O Lord rebuke mee not in thine anger, neither chostise mee in thy wrath, haue mercie vpon me O Lord, for I am weake: O Lord heale me, for my bones are vexed, my soule is also sore troubled: but Lord how long wilt thou delay? Returne O Lord, deliuer my soule, saue me for thy mercies sake.

Hence it followes, that when any that hath bene a professor of the Gospell shall despaire at his ende, that men are to leaue secret iudgements to God, and charitably to iudge the best of them. For example, one d 1.134 Maister Chambers at Leycester of late, in his sicknesse grieuously despaired, and cried out that he was damned, and after dyed: yet it is not for any to note him with the black marke of a reprobate. One thing which he spake in his ex∣tremitie (O that I had but one drop of faith) must moue all men to conceiue well of him. For by this it seemeth hee had an heart which desired to repent and belieue: and therefore a repentant & beleeuing heart indeed. For GOD at all times, but especially in temptation, of his great mercy accepts the will, for the deede. Neither is it to be regarded, that hee said he was damned; for men in such cases speake not as they are, but as they feele thēselues to be.

Yea to go further, when a professor of the gospell shall make away himselfe, though it be a fearefull case, yet still the same opinion must be carried. First, Gods iudgements are very secret. 2. They may repent in the very agonie for any thing we know. 3 None is able to comprehend the bottomles depth of the graces & mercies which are in Christ Iesus.

Thus much of the manner which God vseth in forsaking his Elect: Now followe the kinds of desertion, which are two: desertion in punishment, desertion in sinne.

Desertion in punishment is, when God deferreth either to mitigate or to remooue the crosse and chastisement which he hath laide vpon his children. This befell Christ on the crosse a 1.135 My God (saith he) my God, why hast thou forsaken me? this was the complaint of Gede∣on. Did not the Lord bring vs out of Egipt? but now the Lord hath forsakē vs, & deliuered vs into the hands of the Midianites▪ Iudg. 6. 13. a 1.136 M. Robert Glouer martyr, at Couentrie, after hee was condēned by the Bishop, & was now at point to be deliuered out of the world, it so happe∣ned, that two or three dayes before his death, his heart beeing lumpish and desolate of all spirituall consolation, felt in himselfe no aptnesse, nor willingnesse, but rather a heauinesse and dulnesse of spirit, full of much discomfort, to beare the bitter crosse of Martyrdome, readie now to bee laide vpon him, wherevpon hee fearing in himselfe, least the Lord had withdrawn his wonted fauour from him, made his moane to one Austine his deere friend, signifying vnto him, how earnestly he had prayed day and night vnto the LORD GOD, and yet could receiue no motion nor sense of any comfort from him, vnto whome they saide Austine answered againe, willing him patiently to waite the Lords pleasure, & how∣soeuer his present feeling was, yet seeing his cause was iust and true, he exhorted him con∣stāntly

to sticke to the same, & to play the mā, nothing doubting, but the Lord in his good time would visite him, and satisfie his desire with plentie of consolation, &c. The next day when the time came of the Martyrdome, 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 feele none, suddainly he was so replenished with the holy Ghost, that he cryed out clapping with his hands to Austine, and saying with these words, Austine, he is come, he is come, &c. and that with such ioy and alacritie, 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 paines of death.

Desertion in sinne, is when God withdrawing the assistance of his spirit, a man is left to fall into some actuall and grieuous sinne. And for all this no man is to thinke that God is the authour of sinne, but onely man that falleth, and Sathan. A resemblance of this truth we may see in a staffe: which if a man shall take and set vpright vpon the ground, so long as he holds it with his hand, it stands vpright; but so soone as he withdrawes his hand, though he neuer push it downe, it fals of it selfe. In this desertion was the good King He∣zekiah, of whom the holy Ghost speaketh thus. a 1.137 Hezekiah prospered in all his waies, there∣fore dealing with the Ambassadours of the Princes of Babel, which sent to him to inquire of the won∣der which was done in the Land. God left him (namely, to the pride of his heart to exalt him∣selfe) in tempting him: that he might trie out all that was in his heart. To this place appertaine, Noahs drunkennesse, Dauids adulterie, Peters deniall of Christ. The reason of such desertions may be this. If a patient shall be grieuously sicke, the Physition will vse all manner of meanes that can be deuised to recouer him, and if he once come to a desperate case, the physition rather then he will not restore him, will imploy all his skill; he will take poy∣son, and so temper it, and against the nature thereof he will make a soueraigne remedie to recouer health. The elect children of God, are diseased with an inward, hidden, and spiritu∣all pride; whereby they affect themselues, and desire to be something in themselue•• fo••••h of Christ: and this sinne is very dangerous: first, because when other sinnes die in a man, this secret pride gets strength: for Gods grace is the matter of pride, in such wise, that a man will be proud, because he is not proude: for example, if any shall be tempted of the diuell to some proud behauiour, and by Gods grace get the victorie; then the heart thus thinketh, Oh thou hast done well, thou hast foiled the enemie, neither pride, nor any other sinne can preuaile against thee: such and such could neuer haue done so: and a very good man shall hardly be free from such kind of motions in this life. Secondly, there is no greater enemie to faith then pride is: for it poysoneth the heart, and maketh it vncapable of that grace, so long as it beareth any sway, for he that will beleeue in Christ, must be annihilated, that is, he must be brused and battered to a flat nothing, in regard of any liking or affection to himselfe, that he may in spirit mount vp to heauen, where Christ sits at the right hand of the Father, and as it were with both the hands of faith graspe him with all his blessed merits, that he may be b 1.138 wisedome, righteousnesse, sanctification, redemption, life, good workes, and whatsoeuer good thing he is, neither in, nor by, nor for himselfe; but euery way forth of himselfe in Christ. Now, this blessed condition of a beleeuing heart, by naturall selfe-loue & selfe-liking is greatly hindered. God therefore in great mercy to remedie this dangerous corruption, lets his elect seruants fal into trouble of minde & conscience, & if they happily be of greater hardnesse of heart into some actuall sin: & so declaring his wonderfull mercy in sauing them, he is faine against his mercy to bring them to his mercy, and by sin to saue them from sin. By this means the Lord, who can bring light out of darknesse, makes a re∣medy of sin to slay pride, that inuisible mōster of many heads, which would slay the soule.

Though this be so, yet none must hereupon venter to cōmit any sin against Gods com∣mandemēts, least in so doing they cast away their soules. For the godly man, though he fal into sin, yet it is against his purpose, and it makes his hart to bleed: & the course of his life shall be alwaies vpright and pleasing vnto God: because he is led by the spirit of God.

The ends for which God vseth desertions are three, the first is the chastisement of sins past in the former part of mans life, that he may search them out, cōsider them, & he hear∣••ily sorrowfull for them: for this end was Iobs triall. Thou writest (saith he) bitter things a∣gainst* 1.139 me, and makest me to possesse the sinnes of my youth.

The second end is, that God may make triall of the present estate of his seruants: not that he is ignorant what is in man; but because he would haue all men know themselues. To this effect saith Moses, And thou shalt remember all the way which the Lord thy God lead* 1.140 thee in the wildernesse for to humble thee and to prooue thee, to know what was in thine heart, whe∣ther thou wouldest keepe his commandements or no. This also was the end why the Lord left Ezechias, to prooue and trie what was in his heart.

The triall by desertion serueth for two purposes: for other whiles the Lord vseth it for the manifestation of some hidden sinne, that the godly may be deepelier humbled, and ••raue more earnestly the pardon of that and other sins. For as the beggar is alwaies men∣ding and peecing his garment, where he findes a breach: so the penitent & beleeuing hart must alwaies be exercised in repairing it selfe where it findes a want.

Againe, oft times this triall serues to quicken and reuiue the hidden graces of the heart, that men may be thankfull for them, and feele an increase of them in the heart. The good husbād man cuts the braunches of the Vine, not that he hath a purpose to destroy thē, but* 1.141 to make them beare more fruit. In the Canticles whē Christ left his spouse, then she riseth out of her bed, she opens the dore, her hands drop myrrhe on the barre of the doore: then further she seekes and cals for him, and praiseth him more then euer before. Dauid testifieth the like of himselfe: In my prosperitie I said, I shall neuer be mooued, &c. but thou didst hide thy face & I was troubled. Thē cried I to thee, O Lord, & prayed to my Lord. Lastly, men that liue in the Church, being for a time left of God, become so impenitēt as that they must be giuen vp to Satan: yet for no other cause, but that the flesh may be killed, and the spirit made aliue in the day of the Lord.

The third end is the preuenting of sin to come. This appeareth in Paul. Least (saith he) I should be exalted out of measure through the aboundance of reuelations, there was giuen vnto me a pricke in the flesh, the messenger of Sathan to buffet me, because I should not be exalted out of mea∣sure. In the former times when the Lord among many other had set out Cra••••er for the maintenance of his blessed truth against his & Gods enemies, he left him for a while to fall from his religion, & to make a dangerous recantation: but so as therby he preuented many sins, and prepared him to a glorious martyrdome. As some of his owne words may testifie which he spake a little before his ende: And now (saith he) I come to the great thing that so much troubleth my conscience more then any thing that euer 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 feare of death, & to saue my life, &c. And for as much as my hand offended writing contrary to my heart, my hand shall be first punished therfore: for may I come to the fire, it shall be first burned. Answerably, whē he was at the fire, first he burnt his right hand which subscribed; his body suffered the flame with such constancie and steadfastnes as he neuer almost mooued: his eyes lift vp to heauen, often he repeated his vnworthie right hand. Thus, death which he most feared, he most desired, that he might take reuenge of himselfe for his sinne.

The vse that all good Christian hearts are to make of these desertions, is manifold. First if they haue outward rest and walke in the feare of God, and be filled with the ioy of the holy Ghost,* 1.142 let them not be high minded, but feare, least a forsaking follow. Secondly, if in any temptation they iudge themselues forsaken, let them cōsider this wonderfull worke of spirituall deser∣tions, which God exerciseth vpon his owne childrē very vsually: & then it may please the Lord, they shal find it to be restoratiue against many a quame and swound of spirit & con∣science, into which otherwise they would certainly fall. Thirdly, seeing God for their triall doth often withdraw himselfe from them, let them again draw neere to God, & presse vnto him, euen as a man that shiuers of an ague is always creeping to the fire. If it be demanded, how a man should come neere G O D, the answer is, by the vse of his word and praier. For by his word he speakes to thee, & by prayer thou speakest to him. Lastly, seeing by deserti∣ons God will take experience of his seruants, let euery man tri•• and search his waies, and euer* 1.143 b•• turning his feete to the waies of Gods comm••ndements: let him indeuour to keepe a good conscience before God and before all men, that so he may with Dauid say, Iudge me, O Lord, for I haue wal∣ked in mine innocencie: my trust hath beene alwaies in the Lord: I shall not s••ide: prooue me, O Lord, and trie me, examine my raines and my heart.

Vers. 9.

Wherewithall shall a young man redresse his waies? in taking heede thereto accor∣ding to thy word.

FIrst of all be perswaded that the word of God is that onely rule whereby the whole life of euerie man, and that in euerie thing must be ordered, euen the life of a young man, who hath most reasons for himselfe, why hee should bee excused as he is most disordered.

Vers. 10.

With mine whole heart haue I sought thee: let mee not wander from thy com∣maundements.

THen vpon this perswasion giue your selfe vnfainedly to the reading and heating of God his word, as the meanes whereby God hath appointed to teach you, and pray to God in the carefull vse of those meanes for his holy spirit, that thereby you might come to the true vnderstanding of his word.

Vers. 11.

I haue hid thy promise in mine heart, that I might not sinne against thee.

THat which you haue thus learned, let it not onely swimme aloft in your braine▪ but let it be deeply setled and grauen in your heart as a treasure, labouring to frame all your affections according to it: otherwise if thou knowe 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, giue thankes to God alwaies for that which you haue learned, be it neuer so little, it is more than many in the world doe know: yet content not yourselfe with it, as though you had sufficient, but pray vnto him to be further inlightned, be∣cause it is lesse than many other doe, and yourselfe ought to know.

Vers. 13.

With my lips haue I declared all the iudgements of thy mouth.

BVt aboue all be careful to talke of that to others, which you do daily learne yourselfe, and out of the abundance of your heart speake of good things vnto men.

Vers. 14.

I haue had as great delight in the way of thy testimonies, as in all riches.

THat you may doe all these things, labour to haue a ioy in the word, and in all the ex∣ercises of it more than in any worldly thing, and to be occupied in these things with greatest delight: for in what soeuer we take greatest delight, that will stick fastest in vs.

Vers. 15.

I will meditate in thy precepts, and consider thy waies.

LAst of all, meditate and consider of that with yourselfe which you haue learned, and muse vpon it alone, not contenting yourselfe with the generall rules: but labouring in your conscience to make the vse of them profitable to yourselfe in the particular practise thereof.

Vers. 16.

I will delight in thy statutes, and I will not forget thy word.

THus doing all these things carefully, you shall surely neuer forget that which you learne: for though you doe not remember euery thing, yet God wil by his spirit cal so much especially into your remēbrance, as is needful for you to know, & thē especīal∣ly

when you haue most neede of it, as in the houre of death, and in the day of temptation: but as you faile in all, or in any of these, so may you feare to faile in the truth of them.

Nicolas Bownde D. of diuinitie, Preacher of Gods word at Norton in Suffolke.

PORTION. 3. GIMEL.

Vers. 17.

Be beneficiall vnto thy seruant, that I may liue and keepe thy word.

THe Prophet desireth life, where he teacheth why mē should desire to liue, that is, that they might keepe Gods word: for life is common to them with beasts and plants: and yet all desire to liue, some for one ende, some for another: but Gods child maketh this the end, that hee might keepe Gods word. And in that he ioyneth these together, hee signifieth that his life without it, is no life, as in the 4. part, vers. 11. where he counteth him∣selfe dead, vnlesse he finde a readines to obey Gods will. A widow liuing in pleasure, is dead whilest she liueth, and this is to be vnderstood of all that liue in any sinne. And this if all they considered which are not ioyned to Christ, it would amaze them: for though this appeare not now, yet at the last day it shall appeare.

This cannot be perswaded to the carnall man, but to vs that haue the knowledge of God, it ought to be certaine: and we must trie our hearts whether this be our desire to liue, that we may keepe Gods word. Many men doe speake this, and sing this; yet fewe in heart doe this: therefore if we be thus minded, wee must shewe it by referring all our doings to Gods glory, which we shall then do, when we measure all our doings by the word. There∣fore Paul (Rom. 4. and Phil 2.) desireth not life, but that he may be ioyned to Christ. All other religion is of no effect, till this principall end be in our hearts; for no man can haue two ends of his life, as to come to preferment, and to be saued: but this must be onely the end, that we might be ioyned to Christ. He desireth not to know, but to keepe, which pre∣supposeth knowledge: wee are here then prouoked to practise, and not to rest in know∣ledge, but to labour to doe that we know. And this is the cause why they of the olde Testa∣ment desired longer life, that they might finish that onely which they had to doe, at such time as they felt some signes of Gods displeasure, and had not sufficiently tasted of Gods fauour: so we, if we cannot finde assurance of the forgiuenes of sinnes, then let vs desire to liue: but when we are come to this, that with Paul we can say, I haue finished my course with* 1.144 ioy, then will the children of God be readie to dye. Many there be that haue neither care of life nor death: and although they feele and see signes of Gods displeasure, yet they are not moued: but the children of God knowe, that it is better to be a liuing dogge, than a dead lyon. And seeing by their euill life they haue dishonoured God, they would be ioyfull to purchase some praise to him by their holy conuersation.

He knoweth his great vnhabilitie to doe good, and therefore desireth it of God. It is not in our choyse to doe good or cuill, for then this prayer had been in vaine: hee knew that this was not in him to keepe Gods word; and therefore in the next verse he desireth that his eyes might be opened: wher he acknowledgeth, that he had not so much as the know∣ledge of Gods word in himselfe; therefore he was far from yeelding such obedience there∣vnto as the Lord requireth. He desireth now to vnderstand, which goeth before practise, and is lesser than it, and yet it is the meanes to come to practise. And if we cannot vnder∣stand it without special grace, then much lesse can we practise it. Many of vs in iudgement doe hate Papists, yet in practise we are such, seeing wee doe many things without prayer, and the knowledge of Gods word. Knowledge goeth before practise, and therefore many in vaine doe say that they keepe the word, when they labour not to know it.

Vers. 18.

Open mine eyes, that I may see the wonders of thy Law.

IN the former verse hee shewed that hee could not keepe the word without Gods grace, now he sheweth that he cannot know it vnlesse the Lord open our eyes, this is the want

that is in all men, but flesh and blood shall not reueale this, and Paul saith, that it was hid from the Princes of the world, which must serue to humble all flesh, and to stirre vs vp to pray to the Lord when we come to reade it, otherwise wee shall reade and not vnderstand it, because wonderfull things are contained therein: therefore when wee see the wonder∣fulnes of this law, this is one degree of profiting, because the ignorant thinke they haue knowledge enough.

Dauid well instructed in the word, yet made this prayer▪ to teach vs that wee must goe daily forward, for we know but by degrees, and ignorance is mixed therewith, therefore many continuing long, fall in the end away, which may teach vs to pray that he would not leade vs into this temptation, that we should thinke we haue knowledge enough.

This is the cause why many fal into errors, because that they resting in that, which they haue conceiued in their owne braine, and haue heard or learned of others, & in the meane while neuer looking to bee taught by Gods spirit: when they see their teachers fall away, then doe they fall away also, because their ground is gone. So many therefore as loue to a∣bide stedfast in the truth, and neuer to be remoued there from, let them neuer rest, neither in that they conceiue of themselues, neither in the wordes and doctrine of men; but let them alwaies by prayer craue that the Lord by his spirit may instruct them: & this if they doe, the Lord will not turne them away emptie, but will so season their hearts by his spi∣rit, that though a thousand fall away on the one side, and ten thousand on the other, yet shall they continue stedfast to the end.

The cause why we haue so great need to pray, is set downe, when hee calleth the things contained in the word, wonders. And surely if iniquitie be a mysterie, as the Apostle calleth it, then much more is the law of God. Yet so it is not vnto al, for the Prophet in this Psalme saith, that the very entrance into Gods word giueth light to the simple. And Psal. 88. when hee had called the word parables, hee saith, that fathers must teach them to their children: and we know that the things which fathers must teach to their children, ought to be verie easie and plaine. The word then is said to be ful of mysteries or parables to all those, whose eyes the Lord hath not inlightned, and whose hearts he hath not touched by his spirite. But as for them who are beloued of God, & whom the Lord bestoweth his spirit vpon for their direction, those haue an easie entrance into his word, and they do behold the myste∣ries of the law. Therfore saith Christ vnto his Apostles, To you it is giuen to know these things, but to the other are all things spoken in parables. Then it is for good cause that the Prophet de∣sireth to behold these mysteries: yet hee restraineth his desire, and desireth to know no o∣ther mysteries than are contained in the word. Many would gladly desire mysteries, and many flie to reuelations; yet they will not bee kept within the bounds of Gods word, but wil needes follow the speculations of their own fantasies, of this sort is the Family of loue. But we must desire with this man of God to behold mysteries, and keepe our selues within the compasse of the word, euer crauing for the good spirit of God to enlighten our hearts in the true vnderstanding thereof: that we neuer bee like the carnall Protestant, which resteth in the outward word, neuer crauing for Gods spirit, to helpe their vnderstanding therein; neither yet like the phantasticall Familie of loue, which followeth reuelation, and illumination without the word.

Vers. 19.

I am a stranger vpon earth: hide not thy commandements from me.

I Am a stranger vpon earth: He setteth downe another reason why he would be instructed in the law of the Lord, because he is but here a stranger, that is, that he had not here any long abiding place, but continued here for a while. And this doe all the men of God pro∣fesse, Heb. 11. vers. 14. that they looked for another citie: and therefore God was not ashamed to be called their God: so in another place Dauid saith, I am a stranger as all my fathers were. If this were the affliction of Gods childrē in times past, it must be in vs now, if we with them will be partakers of the same promises in the kingdome of heauen. We see then where we must make the beginning of all godlines and good religion, euen in denying this world, and acknowledging our selues to bee but pilgrimes in the same. When a sonne is sent be∣yond

the seas to learn the tongues, &c. and hath his time appointed him how long hee hath to tarrie, the consideration of that time, if he be any thing toward, will moue him to take paines, that when he returneth home, hee may please his father: So let vs then often set our times before vs, let vs in time learne knowledge, and apply our hearts speedily thereto. Againe, if we be strangers, we haue fewe friends and many enemies, and therefore it standeth vs in hand to bee carefull of the lawe of God, which may teach vs that good path, in which if wee walke, we shall well please God, and so be guarded and defended a∣gainst our enemies. We haue our own corruption to striue with, the vanities of the world, the euill examples of wicked men to prouoke vs to doe the like, their malitious practises against vs, and the great enemie of mankinde the diuell: and with principalities and po∣wers in heauenly things. If wee doe well and wisely consider of these enemies, wee shall soone see what neede we haue to be instructed in the law of God, that wee may bee able to resist them.

Hide not thy Commandements from me. The Prophet beholding these enemies, craueth of the Lord that he would not hide his commandements from him. This hiding doth the Prophet oppose to that inlightning which hee spake of before: as our Sauiour Christ doth, when he saith, I thanke thee O Father, that thou hast hid these things from the wise, and reuealed them vnto babes: where is signified, that vnlesse the Lord doe reueale his law vnto vs, he is said to hide it: for it is hidden from vs, and we cannot attaine vnto the knowledge of it, vnlesse he make it knowne vnto vs.

Vers. 20.

Mine heart breaketh for the desire to thy iudgements alway.

THe Prophet sheweth the vehemencie of his desire, when he saith, that his soule fainteth for the desire thereof. So in another place he saith, that his heart pan••••t, and that his soule cleaueth to the dust; & many such complaints the man of God maketh, whē he seeth the Lord withdrawing his spirit from him, that he cannot so clearely see into Gods word: as contrariwise he sheweth his ioy, that in heart hee conceiueth, when the Lord by his spirit doth open his sight, that he can feele some comfort thereby, when he saith, How sweete are thy precepts vnto my mouth? Oh, how loue I thy Law? &c. Many men, being not acquainted with this practise of the Prophet, doe thinke that it is some melancholike humour, &c. when they see Gods children suddenly sorrowfull, or suddenly full of reioy∣cing: but those that haue experience of these things doe know, that the griefe sitteth neere their heart, when they cannot feele comfort in Gods word: and that then they are most comforted, when the eyes of their mindes are most inlightned. For seeing that our nou∣rishment and life is in the Word, we ought continually to fetch nourishment from thence, by meditating therein. Therfore many are on a sudden cast into great sadnesse and heaui∣nesse of heart, and yet they know not for what cause; whereas this no doubt is one among the rest: because they vse not to meditate in Gods word, therefore by this meanes would the Lord driue them to his word, that there they might find comfort, and so for euer after haue the word in greater estimation, and bestow greater diligence thereupon.

By iudgements here is meant the whole word of God, whether it be promises or threat∣nings;* 1.145 wherein the Lord ••heweth himselfe to bee as good as his word, in performing and bringing to passe that which he hath spoken.

This desire which the Prophet had to Gods Commaundements, it was not for a start, and soone done, but it was continually: wherein he sheweth a plaine difference, betweene a true desire, and that which hath no truth in it: for there is not the wickedest man that li∣ueth, but he may for a time seeme to haue very good things in him, and at a start the most wicked will make a shew of very good desires; but all this is like a morning clowde, and soone vanisheth away: therefore if wee will haue our desire to be true, let vs also labour* 1.146 that it be continuall.

Vers. 21.

Thou hast destroyed the proud: cursed are they that doe erre from thy commaun∣dements.

THe Prophet doth not let passe Gods iudgements without profit, but meditateth vpon them, that thereby he may bee kept in greater obedience: because the Lord hath in former times executed his iudgements, he will shew himselfe righteous still: and there∣fore the Prophet gathereth, that though the wicked bee not all presently punished, yet they are all accursed, and in time they shall be punished. By erring hee meaneth not euery slip, but the falling away from God.

Vers. 22.

Remoue from me shame and contempt: for I haue kept thy testimonies.

IN this confidence, that the Lord will destroy the wicked; hee assured himselfe that hee would defend him against those, that set themselues against him. The iudgements of God then haue these two effects: first, to humble him: secondly, to comfort him: as por∣tion 7. and 15 so that he feareth when his heart is broken; hee also loueth when he recei∣ueth hope of helpe, in confidence whereof he maketh this prayer. The vse of Gods iudge∣ments vpon others, must we make to ourselues; first, that we be brought to acknowledge our deserts, and so feare, and to behold his iustice, that we may haue assurance of mercy. This is hard to flesh and blood, for some can be brought to reioyce at the destruction of others, and cannot feare: some, when they are feared cannot receiue comfort. But those which God hath ioyned together, let vs not seperate: therefore let vs make these vses of Gods iudgements. His prayer is this, Lord let not mine enemies which pursue an euill cause, let them not haue their desire, in bringing mee to contempt, least whiles I labour to keepe thy Law, and ••m become contemptible, thy Lawe also should receiue some blot. First, here we see that it is no strange thing, that they which keepe Gods Cōmandements, should be standred: and therfore we must reforme our iudgement, which is ready to con∣demne those, of whom they heare an euill report. Secondly, seeing hee prayeth against contempt, he sheweth that contempt is the greatest crosse that can come to the childrē of God: for many could loose their goods, which yet would be grieued for the losse of their name; hee here prayeth so, not onely because of that naturall cause which hee had, but chiefely because his name was ioyned with the glory of God. All the punishmtēs of Christ did not so much grieue him, as whē he was reproched: therfore the diuel chiefely goeth a∣bout this, that when this cōmeth to passe, that all speake euill of vs, we might doubt whe∣ther our cause were good or no, & so fal away: therfore the Prophet prayeth thus earnestly against it. When we are brought to contempt for our deserts, we ought not otherwise to be grieued, than that God is dishonoured; but when hee shall by this meanes bring vs to the knowledge of our sinnes, then shall wee bee content to shame ourselues, because thereby we shall glorifie God.

Vers. 23,

Princes also did sit, and speake against mee: but thy seruant did meditate in thy statutes.

HE was thus abused euen by Princes, & these did speak against him euē in iudgement, whither he was drawne as a malefactor; therefore he praieth thus earnestly against it.

We must then prepare ourselues for euill words, not only of the cōmon sort, but also of the chiefest. Dauid had cōfort in Gods statutes. When we are thus dealt with rightfully, then let vs be humbled: but if in a good cause we be thus dealt with, then let vs take heed, for the diuel wil goe about, either to make vs vse vnlawfull shifts & meanes, as to reuenge, to lie, or to contend by our owne wit and policie, and to flatter, and confesse that to bee a fault which is none: or els altogether to despaire of helpe, or to be carelesse of our calling, and to cast it off, that thereby he may haue more aduantage; for he will make vs wearie of wel doing by trouble, therfore many are ouercome thereby. The helpe against al these is Gods word, for that will assure vs that our cause is good, and that God will helpe vs therein.

Vers. 24.

Also thy testimonies are my delight, and my counsellours.

BY this meanes had hee help by the Word, by making it his delight and counsellour: for this the diuell in trouble will goe about▪ to bring men to their wittes end; or else to breake their hearts, and make them faint, and a wounded spirit who can beare? He put not away craft with craft, but made the commadements his counsellours, whereby hee first learned wisdome, & then good meanes to withstand the wicked. Hereby then we shall not onely haue wisedome but also comfort: we are not come yet to be called afore Princes, yet who so will liue godly in Christ, shall haue troubles, though not alwaies in goods, nor life, nor banishment, yet in reproch and contempt, euen from thy wife, thy seruants, thy chil∣dren, thy neighbours, &c. The word teacheth, that reproch is not without cause: for when the wayes of a mā please the Lord, the righteous shal be his friend, & the beasts of the field shall be at league with vs: therefore there is some sin in vs which the Lord by this meanes would correct; then let vs first looke to that, and then seeke to the word, that there we may find comfort & wisdome to sustaine vs. 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 Gods child and despisest lighter troubles, hee will send greater, till he haue broken thy heart: but if thou belong not to God, the curse shal be hid from thee, & thou shalt be eaten vp before thou be aware. Thou must not striue with the diuels weapons, as to requits euill for euill; for fire is not quenched with fire, but with water: euill is not ouercome with e∣uill,* 1.147 but with good; and therefore rough speeches must be ouercome with gentle: and euer when thou art vncourteously dealt with, then consider thine owne sinnes, and labour to feele them, and thy heart shall be brought downe: for then shalt thou be brought to the presence of God who wil not suffer thee to be honoured, because thou hast not honoured, him, &c. yet consider that he doth but fatherly correct thee, and therefore put thy trust in him. Marke what wisdome he hath giuen to his children in the like troubles, and then goe to him by prayer, and lay open thy selfe to him with hope and faith, and thou shalt haue comfort. But if when the tentation commeth, we cannot come to the word, and to prayer, that thereby we may finde comfort, we haue not laid vp the word in our heart, though we can say it all by heart; therefore wee must turne a new leafe, and learne after to lay vp the word in our heart.

PORTION. 4. DALETH.

Vers. 25.

My soule cleaueth to the dust: quicken me according to thy word.

THe comfort and wisedome which he had, was by vicissitude, and change, sometime comfort, sometime sorrowe: so Gods children finde this change both into ioye and sorrowe; those know this that haue experience of it, others knowe it not. Here then is a mirrour of Gods children; the worldly minded men would alwayes keepe one tenour and neuer bee moued: but the children of God doe thus change; they cannot finde this wisedome and comfort at the first, but then, when they are brought lowe. Many, when they heare a promise, thinke to haue it by and by; but they ma••ke not, that a promise and the fruition of it is not all at once; for the lawe will make them fit before they enioy it. This causeth many to fall from the promises, which seemed to be∣leeue, because they haue not helpe at * 1.148 the first: but the children of God melte and cleaue to the dust, and yet trust in God and waite on him, and then feele comfort•• others in the beginning of trouble pray, and waite a little, but if helpe come not quickly, then cast they all away. But the child of God hath a patient spirit, and therefore feeleth comfort, when the hasty minded man wanteth not his woe. He marketh the deliuerance of others, and hopeth for the same, and so waiteth still on God. Hee was as good as dead, and saw no helpe but the word. The nature of man is readie to trust in meanes, so long as hee hath them; therefore God pulleth all meanes from vs that we may onely trust in him. Let vs

thinke that God hath deliuered others, and therefore hee will deliuer vs.

¶ Vers. 26.

I haue declared my wayes, &c.

VEers. 59. He considereth his wayes, that is his inward imperfections, & outward aberra∣tions from the straite, and st••eight wayes of God: and here he is not ashamed to de∣clare them; that is, to acknowledge and confesse, that all this came vpon him because hee was forgetfull to do•• Gods will. My soule claue vnto the dus••, because I claue not to thee. I haue declared my wayes of wickednes, teach thou me the wayes of rigt••eousnesse.

I haue declared my wayes▪) Our wayes are our sinnes, or rather that course which we fol∣lowe in sinning, wee ought with the Prophet to declare them, that is, wee must deale with our sinnes, as the iudge dealeth with malefactors. 1, Apprehende. 2, A••ra••g••••. 3, Con∣demne our selues as guiltie before God For he that hideth his 〈◊〉〈◊〉 sh••k not pr••••p••r, Pro••. 28. 13. See what declarations, or rather declamations the Saints m••••e against themselues, 2. Sam. 12. Psal. 32. & 51. Neh. 9. 33. 34 35. Da••. 9 5 6. 7 8. 9 10. It were good for vs in our life time to keepe a register of all our sinnes, to recount them often before God, that ha∣uing from him our quietus est ••ere, wee may not hereafter bee called to an account▪ Men carefully looke how they stand in the world, but are carelesse to see how they stand be∣fore God: and therefore may iustly haue the statutes of bancke-rupts sued against them.

And thou heardest me) This is the benefit that commeth vnto vs, vpon the vnfained con∣fession of our sinnes. He that confesseth and forsaketh them, shall fin••e mercie. Prou. 28. 13. Vn∣couer thou, God will couer: declare thou, God will heare. In the seate of Iustice vpon earth, we say open confession, open confusion, here it is farre otherwise. 1. Ioh. 1. 9.

And thou heardest me.) God heareth our prayers two wayes: first in mercie, when he gran∣teth the requests of such as call vpon him in the feare of his name. Secondly hee heares mens prayers in his wrath. Thus he gaue the Israelites quayles at their desire. Psal. 78. 29. 30. 31. and Hos. 13, 10. 11. Thus men often times curse themselues, and others, yea their children & ca••tell, and accordingly they haue their wish. Dauid was not euer heard at the first: neither are we ouer heard at the first. It pleaseth God to deale with vs as with the wo∣man of Canaan. Matth. 15. 24. 1. To proue vs by delay: 2. To exercise our faith: 3. That we may acknowledge from whom we haue receiued that which we praied for: 4. That wee might more esteeme of the graces giuen by importunitie: 5. To whet on our desires after such things as we pray for: and 6, that others may learne that, he that beleeueth will not make hast, Isay 28. 16 Nay it pleaseth God oftētimes not to heare vs at all. 1▪ Because we thē know not to aske as we ought, Matth. 20. 22. 2. Because wee aske amisse, Iames 4. 3. 3. Because they are not good for vs 2. Cor. 12. 7. But because the Prophet saith, thou heardest me: after what māner doth God heare the prayers of his seruāts? Answer: 1. By graunting the thing which was asked according to his wil. 2, By denying the thing desired, & by giuing some∣thing proportionable vnto it. We aske temporall, he giues spirituall blessings: we aske de∣liuerance: he giues patience. The Cup was not remoued at Christs prayer: his manhood was inabled to beare Gods wrath. The pricke in the flesh was not taken from Paul, but he heard this voyce: My Grace is sufficient for thee.

Teach me thy statutes.) This often repetition of this one thing in this Psalme, argueth, 1▪ The necessitie of this knowledge. 2, The desire he had to obtaine it. 3, That such repeti∣tions are not then friuolous when they proceed from a sound heart, a zealous affection, and a consideration of the necessitie of the thing prayed for. 4, That such as haue most light, haue little in respect of that they should haue: 5. As couetous men thinke they haue neuer gold enough, so christian men should thinke they haue neuer knowledge enough.

¶ Vers. 27.

Make me to vnderstand the way of thy precepts, and I will meditate in thy wonderous workes.

HE goeth on in his former petition, and considering that euerie man is a beast in his owne vnderstanding, like the owle that cannot beholde the sunne, and the Mole that wanteth sight; hee desireth that God would partly by his spirit, partly

by his ministers, partly by afflictions, partly by studie and labor, make him to haue a right and sounde vnderstanding, not onely of his statutes, but of the w••y of his statutes, that is, after what sort and order he may liue and direct his life, according to those things which God hath commaunded him in his Lawe. Learne heere first, how hard a thing it is for man ouerweening himselfe in his owne wisedome, to knowe Gods will, till God make vs to knowe; wee are fooles, and slowe of heart to belieue all that is written in the Worde, till CHRIST open our eyes. Luke, 24. wee say with N••c••demus, how can these things be? Iohn, 3. Secondly, it is not enough to vnderstand the Word, but to knowe the waye to walke in it, that by it wee may be directed what to doe, when, where, and how wee ought to performe euery action.

And I will meditate] or as some reade, speake of it, as if he should say, if thou teach me, I by thy grace shall teach others: and surely to what ende doth God giue knowledge, but that wee should be carefull to edifie others by it. Wee may not desire this knowledge onely to know, this is foolish curiositie: or to be knowne, this is vanitie: or to gaine by, this is couetousnes: but to edifie our selues, this is wisdome: and to edifie others, this is charitie. The woman of Samaria had no sooner a knowledge of Christ, Iohn 4 but thee runnes into the Cittie, leau••s her pitcher, and saith: Come, see a man that hath told me all that I haue done, Is not he the Christ? Am I my brothers keeper, was Kayns speech, Gem4. But he that belieueth in me saith Christ, out of his belly shal flow riuers of the water of life, ••o••••.

I will m••dit••••e] Three things saith Luther make a good diuine, Prayer, affliction, me∣ditation: this last is as the chewing of the cud, which we reade of in L••••••t••cus. Meditation without reading is often erroneous; reading without meditation, makes a barren student.

In thy wonderous workes.] Or wonders, that is, either of those wonderfull things that are contained in thy law, as verse, 19. of this Psalme, and verse, 129▪ which being high and hidden mysteries, did cause him to haue them in admiration and reuerence: or of those wonderfull workes which God before had done in the world, and daylie did amongst the sonnes of men, and which ought to be had in perpetuall remembrance.

Note we first first, that Gods word is wonderfull, because it containeth in it such things as transcende the reach of mans capacitie, and without illumination from aboue, cannot be vnderstood by the wisest in the world. But especially, if we consider the power of this Word, in that it is that immortall seede, by which we are begotten againe, that sincere ••ilke, by which wee are nourished: that siluer Trumpet, by which wee are awakened: that Chri∣st all glasse, in which wee may behold what manner of persons we are: and that mighti•• arme of GOD, by which we are corrected for sinne, and protected from sinne: we must needes say, that this Word is wonderfull. Giue mee a man as lasciuious as a Goate, as rau•••••••••• as a Wolfe, as couetous as Hell, as prosu••e euery way as the prodigall sonne; if this Word as∣sisted by Gods spirite seize vpon his soule, it will chaunge him as if hee were a newe man: and to say as one once did to his wanton louer, it is not I.

Now as for the workes of God, whether wee looke vpon them in the creation or preser∣uation of them, they are euery way wonderfull. Dauid could not looke vpon them, but hee cryeth out, Psal: 8. O Lorde how wonderfull are thy workes throughout the worlde? And Psal. 139. But considering the frame of his owne bodie, he saith: I will praise thee O Lorde, for I am wonderfully and fearefully made.

¶ Vers. 28.

My soule melteth for he••••ines, raise me vp according vnto th•• Word.

ME thinks I see Dauid here resolued into teares, and pouring them out at his cies, as at •• well with two buckets, by reason that the hand of God was heauy vpon him. Hee can find no comfort but in the word of God, & therefore he, to be raised vp by it, be taketh himselfe to this ciaculatory prayer. He thought it not enough to say, My soule cleaueth to the dust: vers. 25. but here wil he adde, that it melted for heauines. The spirit of a man may beare his infirmities, but a woūded spirit who can beare? saith the wise man; Prou. 18 14 There is much in this booke concerning afflicted consciences, & therefore I need not to adde much. In all those sorrowes which the soule hath, arising from the consideration of Gods wrath for sinne; the first consolation is from the word of God, in which is promised grace, and for∣giuenes of our sinnes. Thus it will quicken, and comfort vs in trouble, and assure vs of this haruest, that though we sowe in teares, we shall reape inioy.

But because wee can neither apprehend nor apply this word, further then wee receiue grace from God, wee must with Dauid pray to the Lord, that hee would so guide vs that wee wander not, vphold vs that we fall not, confirme vs that wee funt not, encourage vs that wee despaire not, and quicken vs, that wee dye not. This verse requires rather the medita∣tion of a penitent conuert, then the Exposition of a learned Diuine: as for the wicked they vnderstand not what is here written. Though the righteous fall, hee shall not bee cast off: for the Lord putteth vnder his hand. Psal. 37. 24.

¶ Vers. 29.

Take from mee the way of lying, and graunt mee graciously thy lawe.

AS before hee prayed to vnderstand the way of Gods precepts, so here hee would bee kept from the way of lying, and because they whom God▪ keepeth, are best kept: he there∣fore continues his prayer to God, desiring so to bee instructed by his word, that his minde being purged from all vanitie, he may be taught to obey Gods word. The way of lying is that which the Prophet calleth vaine inuentions, Vers. 113. falshood, Vers. 163. the way of the wicked, Psal. 1. Our owne wayes, Ezech. 18. In a word the Prophet here desireth to be confirmed by God against all corruptions in doctrine, and disorder of conuersation, which Sathan by his wittie and wilie instruments doth seeke to set abroach in the world. These are called the way of lying, 1. Because they are inuented by Sathan the father of lies, 2. They are countenanced by mans witte, the store-house of lyes, 3. They seeme to bee that which they are not, which is, of the nature of lyes, 4. They are contrary to God and his truth, the discouerers of lyes. This way of lying before sinne came into the world, it was a way so vnknowne to man, that indeede it was as a desert wildernesse, in the which neuer any foote had tro••e: but now it is so broade and wide a way, that the most in the world walke in it. The heathen by his Idols, the Turke by his Alcoran, the Iesuite by his newe Gospell, the Lutheran by his Contransubstantiation, the Protestant by his denying the power of godlinesse, the Schismatike by his pretenced puritie haue walked so along in this way, that the way of trueth they will not knowe. Wee haue wrangled so long a∣bout trueth in religion, that as hee could not finde Rome, in Rome: so wee cannot finde Religion, in Religion. And wee haue cloaked so long trueth in conuersation, that true dea∣ling is banished from the sonnes of men, hee that will vse it must dye a begger. Hijs die∣bus iam peractis, nulla sides est in factis: m••l in ore, verba lactis, fel in corde fraus in factis.

Helpe Lord for good and godly men doe perish and decay, And faith and truth from mortall men is banisht quite away.

Had we not neede then with this holy Prophet to hate al vaine inuentions, but to pray most earnestly with him to the Lord, that he will take from vs this lying way, and to teach vs that good and olde way, in which if we walke all the dayes of our life, we shall in the end finde rest to our soules? when as they that trust in lying vanities, doe forsake their owne mercie, Ionah: 2. 10.

And graunt me graciously thy word.) He boasteth not on his owne merits, but desireth all for Gods goodnes: and till it please God to make vs rest in his word, and in that alone, we shall be carried about with euery blast of new doctrine, runne a whoring after our own in∣uentions, and neuer be guided in any good way.

¶ Vers. 30.

I haue chosen the way of truth: and thy iudgements haue I layde before mee.

THough the Prophet prayed in the former verse against the way of falshood and ly∣ing, yet it seemeth that by the spirit of God hee had made choyce of a good way, for here hee protesteth that for his part hee had chosen the way of trueth, and laide before himselfe the waye of Gods iudgements. God layde before him two wayes, the one straite, the other wide: the one of life, the other of death: the one of lying, the other of truth: which doth hee choose? the waye of trueth: that is that path which leadeth to trueth and wel-doing, and in one word to him, who is the way, the truth, and the life. But how comes it that hee makes this choyce? is it in the power of his free-will? nothing lesse, no man can come vnlesse he be drawn: walke, vnlesse he be directed: runne, vnlesse he bee enlarged, or choose this waye, vnlesse hee bee guided by the worke of Gods spirit, without which we can doe nothing.

I haue chosen:) why then should not wee chuse it? surely hee maketh this confessi∣on, both to stirre vp others by his example, and to testifie his resolution, that though hee were in danger for this choyce, and had fewe companions, yet hee for his part would neuer seeke out any other way: as Ios. 24. 15. Ioh. 6. 67. 68. 69.

The way of truth:) thus he st••leth the word of God, which alone shewes man the waye by which hee may walke safely, and vprightlie. But before a man can bee set in this way, hee hath many seducements offered vnto him, to drawe him into by▪ paths. It seemeth that Dauid ouercame them all, & made Gods word that Ari••dnes threed, by which he pas∣sed through all sorts of Labyrinths. If wee intend to make choyce of any other waye, doubt not but we shall haue counsellors enough; but this is the waye, chuse it.

And thy iudgements haue I laide before me.) 1. Thy word according to which thou wilt pronounce sentence, that haue I saide before mee, it is euer in my sight, it is my coun∣sellor, my comforter, my guide and gouernour. O happie Dauid if thou hadst euer done so, then hadst thou not fallen either by pride of heart in numbring the peo∣ple, or vncleanesse of life with the spouse of Vriah. Hence springs all impietie that we laye not GODS iudgements before vs.

¶ Vers. 31.

I haue cleaued to thy testimonies, O Lord confound me no••

IF euer good man had occasion by crosses to forsake his profession, and hold of pietie, Dauid had: neuer was man more beloued of God, yet neuer was man so molested by men, remember his troubles and his truth will appeare. Did hee now forsake his stan∣ding: abandon his generall: or start aside like a broken bowe? no he did not. In the Lord was his delight, in Gods word was his comfort. He did cleaue so fast vnto the word of God, in which his will is testified to man, that no trouble could make him to forgoe his hold. Mee thinkes I may bring in heere Paul speaking as Dauid doth. Who shall seperate vs from the loue of Christ? shall tribulation, or anguish, or persecution, or famine, or naked ••••sse, or perill, or sworde? As it is written, for thy sake are we killed all the day long: wee are counted as sheepe for the slaughter. Neuerthelesse in all these things we are more then conquerers through him th••t loued vs. For I am perswaded 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 seperate vs from the loue of GOD which is in CHRIST IESVS our LORDE. Rom. 8. 35. &c.

Confounde mee not.) If I cleaue not to thy testimonies, thou wilt confounde mee, as all they are who start aside from thee: if I cleaue vnto thy testimonies, men will confounde mee, O LORDE suffer mee not to bee confounded by them, or

to doe that whereby I may be ashamed, either before thee or before any man. Thus Dauid fearing that by daily accidents, his faith and profession might be shaken, and he should in the ende become a scorne to his enemies (as who more scorned then the most godly) desireth that he might haue, as he had trusted▪ such good successe, that vpon none occa∣sion, that hold which he had laide vpon Gods word, might be taken from him. Where we see it is the custome of the wicked to put most shame vpon them, who desire to sticke most fast vnto God, and to serue him with greatest sinceritie: this is the great griefe of Gods Saints, that they are thus confounded for well doing; let them goe on, as Dauid did, let them pray as Dauid here doth, in the ende they shall either see the confusion of their enemies, or else reioyce in consolation of a good conscience, that they are hated without a cause.

¶ Verse. 32.

I will runne the waies of thy commaundements, when thou shalt enlarge mine heart.

THis last verse is a golden verse, in which he sheweth principally with what speede and cheerfulnesse he will serue God. But because this race celestiall cannot be vnder∣taken vnlesse we know Christ, and in him the remission of sinnes, which alone knowledge doth enlarge the heart, drawing it out of the dolors▪ of death, and perfuming it with a new ioy, by which it resteth quieted in the Lord, therefore, as before he desired to be quicke∣ned and cheerēd according to Gods word, so heere he promiseth, that he will most cheer∣fully goe on in the waies of Gods statutes, where it shall please the Lord to set his heart at libertie by taking away from him the feare of his displeasure purchased by sinne, and the furie of his enemies of whom he was in danger.

I will runne &c.) it is a metaphor borrowed from runners in a race, who questionles doe runne with speede. Such an one was Ahimaaz 2. Sam. 18. who out••an Chushi to bring Dauid tydings of Absolons death: And Iohn, who did ouerrunne Peter to the sepulcher. Iohn. 20. 4. Dauid will imitate these runners, he will make hast, and delay no time to keepe Gods righteous iudgements. So would Paul himselfe Philip. 3. 13. I forget that which is be∣hinde, and I endeuor myselfe to that which is before: And followe hard towards the marke, for the price of the high calling of God in Christ Iesus. And to this race he exhorteth the Corin∣thians. 1. Epistle. 9. Chapter. Verse. 2. So runne that ye may obtaine. Now in this race, some creepe on, as inceptors in Christianitie; others walke on as proficients in Christianitie; a fewe runne on as absolute christians in the race. First, Euery christian is the runner, Secondly they be∣gin to runne after iustificatiō by faith in Christ, & Regeneration. Before which the shackles of sin hinder their running. Thirdly, the ende of this race is the ende of their life. Fourthly the race it selfe is the way of Gods statutes. Fiftly the place for these runners is this pre∣sent world: for in the world to come we neede not to runne, we shall then receiue the ende of our faith, which is the saluation of our soules. Sixtly the marke at which they ayme is Iesus Christ, that they may perfectly knowe, loue, and possesse him: and there∣fore this race is nothing else but a continuall and most ardent desire, studie, and en∣deuour to profit in the knowledge, faith, loue, incorporation, and possession of Christ. Seuenthly. The price appointed for such as runne well, is eternall life with Christ in hea∣uen. Eightly this race hath in it these degrees, maturè, properè, rectè, constanter. First, maturè, begin betime: Secondly properé make hast: Thirdly recté, keepe on right. Fourthly constan∣ter, continue to the ende. All which that we may performe, we must resolue: First, that we haue neuer runne farre enough: for this were to dreame of an Anabaptisticall perfec∣tion. Secōdly we must euer ayme at our marke which is Christ Iesus. Thirdly, we must for∣get our ground behinde vs, and all those steps we haue troden in it. Fourthly, we must euer endeuour to that which is before vs. Fiftly we must cast off all impediments in this race. Sixtly and lastly let vs consider that when we haue runne heere as fast as we can, yet is our reward and crowne in heauen; and this will make vs to runne on still.

When thou shalt enlarge mine heart) Some thinke that the Prophet straitned because of his enemies, meaneth that if God should graunt him victorie ouer them, then his feete should be as hindes feete, to runne on in the aboue named way: But it is probable he speaketh of that griefe he had, at the consideration of Gods wrath for sinne: and indeed such sorrowes doe so drawe together the heart, that they make a man not onely slowe to doe good, but that he cannot moue a foote in this way: but if God remoue them, and quiet the conscience: Rom. 5▪ 1. we are so readie and fit to euery good worke, that we will not onely walke in these paths, but with great alacritie runne on in the same. No∣thing can stay vs, when that sorrowe is taken from vs, no, not contempt, imprisonment, or losse of life.

THE 5. PORTION.

¶ Verse. 33.

Teach me ô Lord the way of thy statutes, and I will keepe it vnto the ende.

I obserue that in this one octonarie, which is not to be found in any of the rest, name∣ly, that in euery seuerall verse there is a seuerall prayer. In the first whereof he prayeth to be taught, and then promiseth to take that which God shall teach him. He had before resolued to runne in this way, but he felt forthwith his owne naturall aberrations, and therefore commeth 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 schoole his maister to teach him, or a stranger in his iourney some guyde to teach him: so Dauid heere desires God to teach him. It seemes this way is hard to be found by any man, and worthie to be found out by all men, in which Dauid so often desires to be directed. He was no doubt a guide to the blinde, an instruct••r of the ignorant, and a lear∣ned scholler in the schoole of Christ, but fearing all his owne wayes, and hungring after greater knowledge, which is as the principall wheele of a clocke to the rest, he still be••a∣keth himselfe vnto prayer. Why then shall we thinke that if he haue once gotten a gli••pse of Gods glory reuealed in his word, a sma••ch of that knowledge manifested in his will, a tast of that sweetnes which is in his Lawe, or some vnderstanding of that way which leadeth to life, we haue enough, and are of our selues able t•• behold that glorie, apprehend that knowledge, relish that sweetnes, or runne on in that way? O let vs rather say as Dauid doth, Teach me ô Lord.

Thus the faithfull, after God hath liberally bestowed on them great graces, ought al∣waies to walke in feare and humilitie, knowing that they are subiect to many temptations, which they are neuer able to resist, vnles he that hath begunne his good worke in them, doe make them to continue in the same.

And I will keepe it vnto the ende) It is not enough to begin well, but we must goe on: this is the comeplement of true pietie, righteousnesse: Is our garment, it must be like Iosephs partie coloured coate, downe to the heeles: not like that of Dauids Ambassadors cut off in the middest. It is the Christians sacrifice, and God requires not onely the head, that is the beginning, but also the tayle, that is the ending of this sacrifice. Remember Lots wife; let vs reade that historie, least we our selues become an historie.

¶ Verse. 34.

Giue me vnderstanding, and I will keepe thy Law; yea I will keepe it with my whole heart.

Giue me vnderstanding &c.) We thinke that wisedome is only found amongst the poli∣ticians of this world, & that he who can prouide for himselfe, preuent his enemie, circum∣uent his friend, and see furthest into the affayres of this world, he is the man, yea the one∣ly wise man. But Dauid here thinks that true wisedome is in vnderstanding and keeping

the Lawe of God. Moses thought so Deutr. 6. Salomon thought so, Prou. 1. 6. Iob thought so, chapt. 28. 28. and hee that is not of this minde, shall one day be enforced to say, Alas I haue reiected the word of the Lord, and what wisedome is in me? Isa. 8. If any one therefore doe want this true wisedome, let him as Dauid doth, and Iames exhorteth all to doe, aske it of him who giueth liberally to all men, and vpbraydeth none. Iames. 1. 6.

And I will keepe it with my whole heart,) As he promised before p••••seuerance, so he promiseth sinceritie. The heart is the Christian sacrifice: the fountaine of all both good and euill actions: and the principall gift which God beggeth at our hands, My sonne giue me thy heart. It was once •••• saying of the Bishop of Rome, when he would giue li∣cence to our English Catholiques, to come vnto our Churches, and so be present at our prayers, Fili da mihi cor tuum, & s••••ssicit, Sonne giue me thine heart and it sufficeth: but he hath retracted this his teleration, now he will haue all, or nothing. Our God is not like their God, our aduersaries being iudges. He indeed requireth the heart, because if we bestow it on him, we will forthwith giue him all the rest. Let vs not thinke that any seruice pleaseth God, but that which proceedeth out of an honest hart, a good conscience, and faith vnfained.

¶ Verse. 35.

Direct me in the path of thy commandements▪ for therein is my delight.

STill Dauid sees the necessitie of walking in Gods way, and his owne pronenes to runne out of that way: therefore he desires direction from the Lord: that as he had giuen him a desire, so he would enable him to performe. Questionles we are of our selues rea∣die enough like vnbrideled horses in the wayes of this world, to runne our selues euen out of breath, and we haue many occasions heere to spurre vs on: onely the Lord can keepe vs in this path: therefore must wee pray for his direction: which if we once ob∣taine, wee shall not wander either in iudgement or practise out of the right path.

For therein is my delight.) I take pleasure in nothing more then hauing a right vnder∣standing of the Lawe, to performe obedience to thee according to the same. Of this delight we shall speake verse. 92. In the meane time note that Dauid in this was a type of Christ, to whom it was meate and drinke to doe the will of his Father which sent him. Ioh. 5.

¶ Verse. 36.

Incline mine heart vnto thy testimonies, and not vnto couetousnes.

IN the 3. former verses are three petitions concerning Gods way: In the first he desireth instruction, teach me: in the second apprehension, giue me vnderstanding: in the third, direction, direct me. But because, he sawe many stumbling blocks in this way, some offered to his heart as couetousnes, others to his eyes as vanitie, in this and the next verse he desireth the remouall of them both.

Incline mine heart to thy testimonies:) Who now can thinke that mans heart can of it owne accord be carried on to knowledge of Gods will reuealed in his word, and of it selfe practise the same, when he shall but consider this prayer of Dauid, who though he was a man according to Gods owne heart, yet durst not presume vpon his owne heart, with this gracious inclination from the Lord.

The most excellent wits that euer haue beene, or shalbe, will proue in the ende great instruments of Sathan, and false witnesses against these testimonies of God, vnlesse it please him to refine them by his spirit, and incline their hearts to his testimo∣nies.

And not vnto couetousnes) I take it that praying against this one sinne, he prayeth against all other sinnes, as pride, malice, Luxurie, lust, &c. But this one is heere named, because, as* 1.149 the Apostle saith, it is the roote of all euill. For as there is no braunch of a tree, but it is nou∣rished by the roote, no streame of a riuer, but hath his currant from the spring, & no veyne in the body, but hath his blood from the liuer: so is there no one sinne, no, not the life of man, which ha•••• not life and liuelihood from this one sinne. 1. It is as (I may say) the ••other sinne, breeding, and bringing vp all the rest. Like mother, like daughters, all bad: but couetousnes is the worst of all. Yet I know not how it commeth to passe, that men are now a daies called good men, not of their goodnes, but of their goods: he is the best man that hath the best purse, monie is the man, yea the whole man. From the peeres to the pesant, all are enamoured with Ladie Lucre. But why should they be so? is wealth any thing else but thicke clay? is it not a part of that refined earth, which man ought to treade vnder his feete? when in the infancie of the Church, possessions were sold, the money was laid at the Apostles feete, Acts. 4. to signifie (as some thinke) that we must rather trample vpon and contemne this trash, then to haue ouer great admiration of it▪ Alas! why should we labour so after things temporall, that they hinder vs from getting things eternall? what will it profit a man to get the whole world, and in the end loose his owne soule? shall we preferre monie before God? before heauen? before our owne soules? can it giue satisfaction to vs? No it cannot. Mans heart indeede is so little of it selfe, that it will scant giue a kite her breakefast, yet is the desire thereof so infinite that the whole world cannot satisfie it. Are we the better because we are rich? no more then the horse is for his gaye trappings. Can we carrie them away with vs? nay we brought nothing into this world, and it is cer∣taine we shall carrie nothing out. The sumpter horse may carrie all the day treasure on his backe, but at night it is taken from him, and he carrieth nothing into the stable, but often times a galled backe by reason of his burden. Dauid saith, if riches encrease set not your heart vpon them. Salomon saith, he that trusteth in his riches shall fall. Christ saith,* 1.150 it is harder for a rich man to enter into heauen then for a camell to goe through a nee∣dles eye. Paul saith, they that will be rich fall into many temptations and snares: and there∣fore chargeth Timothie to charge rich men that they trust not in vncertaine riches. I say then with our Sauiour Christ, take heede and beware of couetousnes, and that you may pray euer with this blessed Prophet, Incline mine heart to thy statutes, and not vnto couetousnesse.

¶ Verse. 37.

Turne away mine eyes from regarding vanitie, and quicken me in thy way.

HEre he prayeth against the vanitie of the eye, which in truth is a vanitie of vanities. Thus Vanitie seduced Heuah, entangled Gods children, corrupted Dinah, endan∣gered Sarah, enchaunted Dauid, allured Achan, and by these windowes many sinnes enter into the soule. Reade in this booke that godly chapter of the gouernement of the eyes, and in an other booke the vanitie of the eye, and with Iob make a couenant with your eyes, and with Dauid pray, turne away mine eyes &c. and you shall looke better all the dayes of your life. It were better to haue 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 owne deadnes and dulnes of spirit, and he desires God to quicken him in his way, this pronoune thy is very emphaticall, opposing Gods way to mans way. The Lord is righteous in all his wayes, Psal. 1. 45. 18. all the waies of God are mercie and truth. Psal. 25. The waies of men are altogether vanitie, and leade to death and destruction. Onely this way giueth sound comfort to the soule of man. Truth it is, that the wayes of men are pleasant for a time, but the issues thereof are the wayes of death. The wayes of God are difficult and dangerous, but at the last they will bring thee to heauen.

¶ Vers. 38.

Stablish thy promise to thy seruant, because be feareth thee.

WHat doth the Prophet in this verse? hee confesseth himselfe to be Gods seruant. An honorable seruice it is to serue God: an argumēt of his humilitie to acknow∣ledge this seruitude. Hee desireth that God will make good his promise vnto him, and this is all that hee will desire▪ God had promised that hee would make him King, that hee would deliuer him from his enemies, that hee would guide him, and quicken him in his way, by prayer he desireth the accomplishment of this promise. Out of this learne we, that as Dauid prayeth for nothing but that which God had promised to graunt, so wee ought to pray for nothing but that which he hath promised to graunt. If we thus aske according to his will, he will heare our prayers, and graunt our requests. But God promiseth nothing but to his seruants: he heareth not sinners, the prayer of the wicked is an abomination to the Lord.

Because he feareth thee) And who would not feare thee O King of Nations? for to thee apper∣••••in••th the dominion: for among all the wise men of the Gentiles, and in all their kingdomes there is none like thee. I••r. 10. 7. Some reade these wordes thus, that hee may feare thee, as if hee should haue saide, O Lord thou hast promised to bee good vnto mee, I beseech thee establish this promise of thine, that I fearing thee, may trust in thee, and preferre thee be∣fore all earthly meanes in this world. And indeede, the true feare of God breedeth an holy securitie in the children of God. Others thinke that the Prophet by this doth proue, that hee is indeede the true seruant of the Lord, because his conscience telleth him, that hee feareth God aboue all earthly things, which in truth is a true note of a true seruant of the liuing God. But none must thinke that Dauid here doth alledge his owne merits, but onely doth testifie that hee is not an vnfaithfull seruant, because the feare of the LORD was euer before his eyes, his seruice was not eye-seruice. Of the feare of GOD you may reade much in this booke.

¶ Vers. 39.

Take away from mee rebuke which I feare, for thy iudgements are good.

Blessed is the man that feareth alwayes, saith Salomon: Pr••u. 28. Worke out your saluation with feare and trembling, saith Paul, Philip. 2. 12. Take away from mee rebuke which I feare, saith Dauid. In the Hebrew it is, take away my rebuke: as if hee should haue saide, O Lord I may commit some such euill against thy good law, yea some such notorious trans∣gression, as may tend to my shame: I beseech thee take it away▪ or else, I haue alreadie, O Lord by diuers sinnes, and by name through adultery and murther brought shame and rebuke vpon my selfe amongst mē, I entreate thee to remoue this shame and rebuke. Out of the first Exposition wee learne. First, that the godly are subiect vnto notorious sinnes. Secondly, that those sins wil cause shame in them, though the wicked wil not be ashamed. Thirdly, that God onely can take away this shame. Fourthly, that we may pray for the re∣mouing of shame euē amōgst mē, especially that which may bring with it some dishonour to God. Fiftly, that the godly are most iealous ouer themselues. Sixtly, the way to auoide sinne, is euer to bee afraide, least wee should sinne.

Out of the second Exposition note, that the remembrance of our former sinnes, must drawe out of vs prayers vnto God, that for them wee may not bee rebuked in displeasure in this life, nor confounded and abashed in the life to come.

But some doe yet make another interpretation of these wordes, and thinke that the Prophet heere praieth not onely against those priuate contumelies and reproches which were cast out against him, because hee followed that which was good (though to an heroi∣call

minde, any thing can bee better borne then reproch) but especially against those publique reproches which the aduersaries of the Church, obseruing the destruction of Gods lawe, and oppressions of Gods people, doe foame out against God himselfe, and say where is now their God. These Dauid feared: and because they were ioyned with the dishonour of God, and hurt of the Church hee prayeth against them.

Thus the Prophet feared least God should bee dishonoured, so ought wee: thus hee was grieued when Gods people were oppressed, so ought wee: thus hee made the rebukes of others his rebuke, so ought we: and thus hee prayed that this might be taken away, so ought wee.

For thy iudgements are good▪) The iudgements of the wicked are badde iudgements, but the iudgements of God are good: I pray against those, I appeale to these: I feare the one, I approue the other. Now the iudgements which God pronounceth in his word, be they threatnings in the law, or consolations in the Gospell, yea and those also which he executeth in the world, whether vpon the godly or godlesse, they must needes be good, 1. Because God is goodnesse it selfe. 2, Hee cannot be deceiued. 3, He will not be corrup∣ted. 4, Hee alone is no respecter of persons, but iudgeth according to euery mans worke.

To this iudgement seate we may appeale: this righteous iudgement we must acknow∣ledge; by this court if we be once tried, we may say with the Apostle. I passe not of mans iudge∣ment, for he that iudgeth me is the Lord. What auaileth it if man absolue, and God condemne:* 1.151 or if God condemne, and man absolue. Let them contemne the vnrighteous iudgements of men, who can in the testimonie of a good conscience approue themselues and all their actions before the righteous iudgement of God. Shall not the iudge of the whole world doe righteously? Genes. 18.

¶ Vers. 40.

Behold, I desire thy commaundements, quicken me in thy righteousnesse.

AS before he saide, that Gods iudgements are good, so now hee maketh his appeale to this iudge: and it is in effect thus much. O Lord my Lord, doe any doubt whether I desire thy commandements or not? I appeale vnto that eye of thine that seeth all things, behold I desire. &c. I desire to knowe them, and I desire to obey them, yea with an earnest and ardent affection, I desire both to knowe and doe thy will.

Behold, I find this word vsed these seuerall wayes, 1. As a note of prediction, Isay. 7. 2. Of attention, Psal. 133. 3. Of admiration, Matth. 2. 4. Of admonition, Iohn: 5 14. 5. Of irrision, Ioh: 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 witnesse of. If God say to man behold, it ar∣gues the thing is worth seeing, and that man of himselfe is vnwilling to see it: if man say to God behold, it seemes it is a thing not hypocr••tically counterseyte, and that hee would haue him to behold it.

I desire thy commaundements.) O that this desire were in the people of this land: then the booke of God would be more in their hands, the knowledge of God would bee more in their hearts, and the practise of godlinesse more in their liues. They would come to learne, learne to liue, and liue so here, that they might liue euer hereafter: men would not make a shewe of godlinesse, and denye the power of it in their liues; but earnestly desire that the good worke begunne by the Lord, it might in due time bee accomplished by them.

Quicken me in thy righteousnes.) He said before quicken me in thy word, here in thy righ∣teousnes: all is one: for the word of God, is the righteousnes of God, in which is set down the rule of righteousnes. In this the Prophet desires to be quickened, that is, to be confir∣med, that in cheerefulnes and gladnes of spirit hee might relye vpon the word of God. If any by righteousnes vnderstand that iustice of God, by which hee defendeth such as com∣mit themselues to him, I gainesay it not.

VAV. THE 6. PORTION.

¶ Vers. 41.

And let thy louing kindnes come vnto me O Lord: and thy saluation according to thy promise.

HE goeth on yet in his prayer, and here beggeth of God two things. First mercie, se∣condly saluation, and both because God had promised them. No maruell if hee de∣sire Gods louing kindnesse. For thy louing kindnesse saith hee is better then life: it were better to be in hel with Gods fauour, then in heauē without it. Mans sauour is mutable, Gods immutable: mans temporary, Gods eternall: mans of desert, Gods free: mans re∣specteth somewhat in man, Gods beholdeth man in Christ. This wee must desire aboue all earthly things.

And thy saluation.) First mercie, and then saluation, the one is the cause, the other the ef∣fect. By saluation, he meaneth, ayde, deliuerance, victorie, and eternall life: this he calleth Gods saluation, because it commeth onely from him.

According to thy promise.) This is •••• which hee ••uer chargeth God with all: it is an easie matter to trust God on his word, in presperitie, 〈◊〉〈◊〉 that can doe so in aduersitie, hee is the man indeede. But what benefit shalt thou haue Dauid, if God bee a mercifull Sauiour vnto thee? &c.

¶ Vers. 42.

So shall I make answere to my blasphemers, for I trust in thy word.

MAny aduersaries had this holy Prophet, they came about him like bees, they layde to his charge things which hee neuer did, and especially because hee made his boast of God, and trusted to his word, they oftentimes reproached him for it: and when he was driuen to any extremitie they beganue to say, where is now his God? Thus became hee the shame of men, and th•• contempt of the people. All they that sawe him had him inderision: they made mowes, and nod••ea their heads saying; Hee trusted in God, let him de∣liuer him: let him saue him, seeing hee loueth him. Psal. 22. 6. 7. 8. In this hee was a type of our blessed Sauiour who was taunted in the like sort vpon the c••osse. 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 Gods louing kindnesse and saluation, the which it pleased him to make promise of. This, if wee pray for in all our troubles, as the propher here doth in his: this if wee staye our selues vpon, as Dauid euer did; though our enemies hee neuer so many, neuer so mightie, neuer so malitious, wee shall in the ende haue such assured victorie, that wee shall not onely answere our aduersaries; but they with shame shall answere themselues and say, wee fooles thought his confidence sollie, but now wee see that hee is the Lords beloued, and blessed are they that trust in him▪

Obserue. 1, That it is no new thing, for the aduersaries of religiō, to scorne such as trust onely in God, and relie vpon his promises of saluation made vnto thē. These wicked ones knewe no arme, but flesh: no security but in the things of this life: as for such as thinke the name of the Lord to bee the strongest tower, them they haue daily in derision. 2. Not that if we trust in the word of God, we shall be able to answere all our aduersaries, for Christ will giue vs a mouth, and wisedome, whereagainst all our enemies shall not bee able to speake or resist. Luk. 21. 15.

Hugo Cardinalis, obserueth that there are three sorts of blasphemers of the godly, the deuils, heretikes and slanderers. The deuill must be answered by the internall word of hu∣militie: heretiques by the externall word of wisedome, slanderers by the actiue word of good life.

Vers. 43.

And take not thy word of trueth vtterly out of my mouth: for I waite for thy iudgements.

HE might for a while not finde the word of trueth to answere; yet he prayeth that the word be not vtterly taken from him: so hee saide▪ ••••••sake me not ouer long: This then sheweth that our case doth alter and change, ebbe & flow, as it pleaseth God, which re∣proueth them that are alwayes in the same case; for the children of God haue a other course, and wee must looke to be so our selues. And this is a comfort, when wee feele our selues weake, yet Gods children haue been so; also it may humble vs, considering that God doth for some sinne lay this vpon vs; let let vs pray, that we may not be so for euer.

For I haue w••••ted, &c.] This sheweth that we may be so for a while, yet we must wait, til it please him to helpe vs. For thy iudgements: that thou wilt execute iudgement on the wic∣ked, that thy children may obtaine the promises: for then doth the Lord execute iudge∣ments, when he punisheth the wicked as he hath threatned, and when he fulfilleth his pro∣mises to his children, giuing them a tong to answere his blasphemers.

Vers. 44.

So shall I alway keepe thy Law for euer and euer.

IF thou wilt deale thus, then shall I keepe thy worde: where hee teacheth, that if God doe daily assist vs, we shall stand; but if he do not, we shall fal flat. This must teach vs to pray, and that earnestly: and this sheweth perseuerance, contrary to the Papists, which te•••••• to doubt of saluation: for the perswasion of Gods goodnes doth assure vs that we shall conti∣nue to the ende: and if wee feele our faith weake, and pray with assurance of his goodnesse that he will helpe vs, we may be assured to stand.

Vers. 45.

And I will walke at libertie: for I seeke thy precepts.

HE will walke in the commandements that he may be at libertie, for that is the plaine way, all other are bi••-paths, which hee shall be free from if he sticke to the comman∣dements. For this is the cause that we are troubled and intangled, because we aske not counsell at Gods word, and wholy sticke vnto that: and therefore we fall into some sinne, and be ouercome with some temptation. For the word is a lanterne to direct our steps: without this we shall wander; but if we tend to this light, wee shall be at libertie. This set∣teth out the benefit that those haue which enioy the word; and their miserie that want it. This then requireth, that we be thankfull for Gods word: and reproueth them that hauing the word, yet wander astray, and loue darkenes more than the light, and falshood, heresies and lyes more than the trueth. This is a sin to be punished, when we haue the word, and yet walke not at libertie, and if wee cannot be at libertie when we haue the word, it is sure that we cherish some secret sinne, and doe not search into God word. For that is so full of wis∣dome, that it will rid vs our of all. Yet the children of God haue their infirmities, out of which they haue good issues. But the ignorance of Gods word is the cause of many trou∣bles; for though a man were in as great a streight as Abraham was when hee should offer his sonne, yet should he be directed. Then this layeth a straight charge on vs to studie the word of God.

Vers. 46.

I will speake also of thy testimonies before Kings, and will not be ashamed.

IF God will thus assist mee, I will speake euen before the wisest, and stand in the sight of the Kings though it be fearefull. This then will assure vs that we shall neuer fall, if we stu∣dy, heare, reade, &c. on Gods holy word, and take heede to our wayes according thereto. Then if we desire to stand for euer, let vs meditate on Gods word; for God hath giuen this not onely to the learned, but also to idiotes. Here wee see that wee neuer rightly profit, till we be not afraide before whomsoeuer wee come: for if wee bee assured that our cause bee

good, then may wee be assured that it shall be giuen vs what to answere, and this maketh men afraide when they doubt of their cause. Wee are not afraide to speake to a Gentle∣man if a Lorde bee with vs: then shall wee not neede to feare a King, when the King of Kings is with vs: as Moses, Hebr: 11. None then haue this gift of bouldnes, but they to whome God giueth it, not the wise, not the mightie of the world. The Word giueth vs what to answere; then if we faile, it is a signe that wee faile in the Word. But let vs deale earnestly with the Word, and keepe a good conscience, and it shall be giuen vs. This doth againe commend the word of God vnto vs. If wee be not ashamed of him before Kings, we shall be Kings in his Kingdome.

Vers. 47.

And my delight shall be in thy commandements, which I haue loued.

THat he may come to this grace, he will loue the Word, because he delighteth in it, for delight is the signe of loue. Doe wee not then delight in the Word? wee haue not a loue to it: so of prayer, and hearing the Word, if we delight in it, we will prepare our selues to heare it, and meditate in it afterward; for hee sheweth his loue when he saith: I will meditate: then, if we will not finde terror of conscience, and fall into many euils, let vs make conscience to call it to minde: For if wee doe take the Name of GOD in vaine, by hearing the Word without meditation; then the Word being a true witnes, shall be a wit∣nesse against vs in that day: for this meditation is commended, Part. 13. There are set times for hearing, praying, &c: but meditation must euer be with thee, that thou mayest knowe, whether the thing thou doest bee agreeable to his will, and whether thou mayest looke for his blessing in it.

¶ Vers. 48.

Mine hands also will I lift vp vnto thy commandements which I haue loued: and I will meditate in thy statutes.

IT was not sufficient (as he thought) to acquaint GOD with the delight of his heart, vn∣les he also made manifest vnto him that his outward gesture was answerable to his hart. You shall obserue it euen in little children, that if they desire to haue any thing that they see, they will stretch out their hands that they may get holde, and hauing once gotten it, you shall hardly get it from them againe.

And certainly, if the inward man be sound, you shall obserue it by the outward gesture of the bodie. The people were desirous to heare Christs Sermon, their eyes were bent and fixed vpon him, Luk: 4. 6. Dauid would expresse his loue to Gods Arke, he da••nced before the Arke of Gods Couenant. If wee loue Gods Worde, and loue it in truth, our hands will be as ready to turne ouer the leaues of that blessed booke, as our hearts are de∣sirous of the vnderstanding of it, that in this longing desire, taking it into our hands, we may in the ende haue such fast holde of it, that wee will not forgoe it for all the worlde. We cannot employ our hands in a better worke, especially when we haue freedome from our callings, then to take vp the booke of God, and peruse it ouer.

Augustine tooke it vp, and was conuerted by that one sentence, Rom: 13. 14. The night is past, the day is at hand, &c. Vrsine tooke it vp and was comforted by this one sentence, None can take them out of my Fathers hands, Iohn, 10 29. Chrysostome tooke it vp, and was assured that in his zeale hee should not want, because Dauid had saide, The earth is the Lords, and all that therein is. Bil••ey tooke it vp, as it is in the booke of Martyrs, and was much quieted by that saying of Saint Paul, This is a true saying, and by all meanes worthie to be receiued, that IESVS CHRIST came into the worlde to saue sinners, of whome I am chiefe. And such was the loue of one Gregorie Crowe, of whom wee may read in the said booke, that suffering shipwracke, hee cast away his money, and kept his Testament in his bosome, and after many dayes floting on the Sea, vpon a maste, being taken vp by a cer∣taine passinger, his first care was for that booke of his, fearing least it should haue bene wet with the Sea. If he had looked for a Crucifixe as hee looked for Gods booke, surely the whole world should haue bene acquainted with it.

Doth Dauid thus shew his inward loue by his outward gesture, let vs doe it whensoeuer wee come either to heare God speaking to vs, or will our selues speake vnto God. Let our eyes bee fastened, our eares attentiue, our hearts intent, our persons reuerent before our God, that whatsoeuer wee doe, may argue our pietie to God, and bee answerable to the in∣ward affection of the soule.

And I will meditate.) And why should not wee? The Iewes are reported to be so skil∣ful in that Bible, that many of thē were able to tell how many times euery letter of the Al∣phabet was in the Hebrue Bible. The Scriptures are a light shining in a darke place. 2 P••••. 1. 19. we must attend vnto them while we are wandring in the darke places of this world, can wee attend without meditation? the word of God is the sword of the spirit, Ephes. 6. without meditatiō it is a sword in the hand of a child, or a mad ••••ā. How many take delight in reading of b••llads, and idle discourses, who neuer meditate to the word of God? The sicke stomacke refu••••th meates, the wicked heart the word of God. Wil the spice smel vn∣lesse it b•• bruised? and c••n the Scripture be comfortable vnlesse it be meditated?

PORTION. 8. CHETH

Vers 49.

Remember the promise made to thy seruant.

WHen he had said, he would keepe Gods Law, hee then prayed that he might doe it. Secondly, he had the promise for that hee prayed, to teach vs to rule our pray∣ers by Gods word. Thirdly, he sticketh to the promise of the Gospell, not to the law. Fourthly, when he saith, remember, he doth not reproue the Lord of forgetfulnes, but rather prayeth that he himselfe might be kept, that he should not fall.

He had not any particular promise, but applied the generall promises to himselfe. This must serue to answere the diuell asking what promises we haue of saluation or forgiuenes of sinnes; for we haue the promises that are made to the whole Church, which we haue ap∣plied to our selues. So did Abraham Genes. 22. the woman of Canaan: Matth. 15.

Thy seruant: the promises are made to vs, not that wee should abuse them, but thereby should become his seruants. Wherein thou hast: There is a time betweene the making and the fulfilling of the promise, which God doth to trie whether wee will account of the pro∣mise, and sticke vnto it: By this it is manifest that faith & feeling are not all one: but that is faith which without feeling beleeueth: for when feeling is, thē it is an experimētal faith.

Vers. 50.

It is my comfort in my trouble: for thy promise hath quickned me.

WHen he felt sweetnes in it, then he was comforted; for there is a changeable work∣ing in Gods children. He sheweth the nature of faith, which will neither be staied in vaine, nor wicked things; but all his delight was in the word, where though he felt not full comfort, yet he had so much as staied him. This is contrarie to the men of the world, which in their trouble will either seek delight in va••ne things, or in euil things. This is the nature of faith to feele cōfort then, when they are at the point of death. This shewet•• that Gods childrē haue sometime comfort, sometime none. And this is true faith that can comfort vs when all meanes faile, and when we haue them, yet not to stay in them. For a righteous man liueth by faith: & therfore when he feeleth Christ liue in him, in forgiuing his sins, renewing him, & giuing him hope of euerlasting life; he liueth: but if he cannot feele that, then he is as a dead man. Can we finde comfort & delight in the word, when we cannot finde comfort in any thing else? this is a notable argumēt of faith. And though we feele drowsines, yet if we can by feare shake it off, & finde sweetnes in the word, this is faith. The word then and prayer are the chiefest comforts in troubles. Cōtrarily when the word feareth vs, because we feele sinne abound in vs; and because we finde not that taste in the word which we ought; as that the threatnings feare not, the promises comfort not, &c. If (I say) we can then feare, though we haue plentie of all outward things, & there be no out∣ward occasion to feare, this is an argument that we haue faith: but if faith be caried with the time, then it is no faith, but is choked with prosperitie or aduersitie.

Vers. 51.

The proud haue had me exceedingly in derision: &c.

THe Prophet was in great distresse, because of the reproches of the wicked, as Psal. ••••. yet for all this he was staied by Gods law, though their mocks were exceeding great,

that is, often, and in grieuous manner. It is no new thing then, that Gods children are had in derision: and it is one of their sorest outward troubles, as we see in our Sauiour Christ, which heard this, he saued others, &c. after which he cried, My God, &c. and this was the last temptation, therefore the greatest. For if this come once into the minde that wee suffer for euill doing, then will there bee no comfort. The Heathen would doe any thing for their countrie; yet would not lose their praise. And this is the cause why wee see many fall to heresies, because they cannot be in estimatiō as they would. The greatnes of this tempta∣tion did not driue him from the law, Psalm. 37. Euery one will bee forward when others will speake well of him: but fewe doe learne here with Dauid to doe well though they bee ill vsed. And this did the diuel espie in the nature of men, therfore he saith of Iob, Hast thou not hedged him about? &c. Then let vs trie our selues whether such reproches will driue vs from our duties: for if they doe, all is not well: but if thou see they doe not, then take comfort, and know that thou must approoue thy selfe to God, and not to men; which to doe, is an argument of faith, as in Samuel, 1. Sam. 12. Dauid, though his sinne was not knowne, yet he crieth, Against thee haue I sinned. Then if thou canst be sorrowfull for thy secret sinnes, though men speake neuer so wel of thee, and neither wil, nor can accuse thee, thou hast saith. Thus then briefly reproch and discredit amongst men must not driue vs from well doing: neither must praise and credit among men make vs fauour our selues in our sinnes, or take greater libertie to our selues.

He swarued not from God law: but we see, that if wee be mocked, wee will mocke againe; if we be reuiled, we will reuile againe. But Dauid would not so doe: as wee see by his doings when She••••i cursed ••••m, 2. Sam. 16.

These are true notes of repentance, when men can charge themselues more sore than others will: and that they labour to approoue themselues to God, which tri••th the hearts.

The proud. Faith maketh humble, but infidelitie maketh proud. Habac. 2. for by faith we know that we haue no goodnes, are full of corruption, disposed to euill, and vnfit to good∣nes; and this humbleth. But they that know not these, are proud, whatsoeuer they seeme to be. Such are those that contemne the threatnings, and will continue in their sinnes. For faith in the commaundement humbleth and throweth vs downe: and faith in the promi∣ses doth make vs with feare to waite vpon God, and to bee humbled. They are humble to their brethren, which are humbled to God in their heart: and they that are proude and contemne their brethren, are not humbled in their heart. For if they did see that the Lord had forgiuen infinite sinnes to them, then would they forgiue a few to their brethren. Se∣condly, if they considered, that whatsoeuer they haue, they haue it for their brethrens pro∣fit, then would they be humble to them. Thirdly, if they knewe that there is no difference but by grace, then, &c. Can we not forgiue? then are we proud. Can wee not deuour iniu∣ries? then are wee proud. For our owne sinnes being not forgiuen nor cared for, therefore wee cannot forgiue others, nor regard them. Humilitie is a true marke of Gods children, and pride is a note of the wicked.

Vers. 52.

I remembred thy iudgements of old, O Lord, and haue been comforted.

HE sheweth how hee was staied, namely, by looking into the iudgements of God a∣gainst the wicked, & his deliuerance of the iust. It is not then the good nature of men, the wisedome, &c. that can comfort against reproches, but rather make worse; but it is the word that comforteth. Thereby hee knewe that howsoeuer the wicked florished, yet they should perish; and howsoeuer the godly be afflicted, yet they shall be rewarded. Pe∣ter speaketh against these mockers in the last chapter of the second epistle, The world shall perish in fire: where he teacheth to answere them, that it is as easie for God to destroy the world with fire, as it was with water, seeing hee hath spoken it. So Dauid, when hee was brought to say, My God why hast thou forsaken mee? then hee staied himselfe by this, Our fa∣thers trusted in thee. So Psal. 67. I will remember thy workes of old. So Psal. 119. part. 15. by all which he sheweth that as God had done, so he would doe still.

He remembred all the iudgements of God: so Heb. 11. by all the works of God shewed in his children, it is prooued that we must suffer affliction patiently. So Psalme 106. Then Gods people must haue a multitude of examples; that if we profit not by one, yet by ano∣ther: if no•• by a ••ewe, yet by many: for so haue the children of God done from time to time. This then is the cause why men faile in reproch, or any other crosse, because mē haue no•• store of examples out of Gods word, especially out of the stories, to strengthen them: for if they would looke into the word, and gather them, they might be staied. If this man were strengthened by former workes, how much more ought we which haue many moe▪ especially this, Act. 17. that the Sonne of God hath suffered that hee may iudge all the world: so the great workes of God in the Apostles time, the great workes of God in the dayes of Queene Mary; and in th••se daies the iudgements of God are on many that haue daili••d with his word, in giuing them ouer to heresies: Then how ought we to be comfor∣••ed with the assurance that God will come to iudgement?

Obiect. This so••meth hard, that hee was comforted in Gods iudgements, whereas in another place ••e s••ith, •• feare because of thy iudgements.

Answ. Although they feare the iudgements in their flesh, yet they dare approue them to be Gods iudgements, as Dauid saith, O God of my righteousnes: not comparing them to God, but to the wicked, and looking to that promise which in grace hee hath made to vs; yet not in all our life, but in some righteous cause that we haue in hand, as Steuen did. Then if men euer feare at the iudgements, and nothing else, the heart is not yet vpright; for they are sinners: therefore wee must labour to feele comfort by them, in knowing that wee are sheepe, not goates, that we shall haue a reward, and that the wicked shall be throughly pu∣nished. For otherwise the diuell will buffet vs, in seeing those that men call wicked, how yet they florish and the godly are in miserie. Then haue wee truly profited by the word, when with comfort wee can behold Gods iudgements, as is often said, Come Lord Iesus, come quickly. For the childe of God is not afraide of ••uill tidings, Psal. 112.

Vers. 53.

Feare is come vpon me for the wicked, that forsake thy law.

THis agreeth well with the former, which was a spirituall ioy: for when hee seeth that the Lord will iudge, and that hee is guiltlesse, he is comforted: but when he seeth the wicked sinne, and by sinne prouoke Gods iudgements, because they are his flesh, and be∣cause they are Gods image, therefore hee feared. The zeale of Gods glorie causeth Gods children to feare: as Elias, ••onely, &c. and Dauid, My zeale hath, &c. and their owne sinnes, as Psal. 119. part. 15. Gods children then are afraide when they see the glory of God de∣faced, and men runne to their own condemnation. And here is a difference betweene true ioy, and worldly in Gods iudgements, Prou. 24. 1. Cor. 5. the one, because their hearts de∣sire is fulfilled: the other, that sin is punished, that Gods glorie is reuenged, and that they are deliuered: for in respect of the parties punished, they feare, as Christ ouer Ierusalem mourned: and this is vsuall in all the Prophets, when they see the iudgements of God ap∣proach. Here is a difference betweene the zeale of the worldly, and of the godly: the one when he ••eeth a sin done he laugheth, and reioyceth: but the other feare, as, The rebukes of them that rebuke thee are fallen vpon me. The former is the cause that many fall by Gods iudgement into those things which they find fault with in others. The other is a true note of faith, to feare for the destruction of the wicked, which they themselues feare not. But this is especially, when they see a professor fall, for that grieueth them greatly. The third difference is, that Gods children when they are comforted, they also feare; for the regene∣rate part onely is comforted, the vnregenerate part doth still feare; and there is good cause that it should feare; as Noah feared, and Dauid, Psal. 119. part 15. but the wicked haue no feare, but are ouercome with fleshly ioy: and therefore the Apostle saith, Phil. 3. Finish your saluation with feare, because of corruption, that either doth or may breake forth: as Dauid was afraide when he had sinned. Wee must then be comforted by Gods iudgements, but so that we feare. Secondly, we must thinke that sinne is not a small thing, not to be laughed at, but to be feared. Thirdly, that wee must bee touched for the sinnes of others, as if they

were our owne. Fourthly, to forgiue iniuries against our selues, but to be greatly displeased and vexed for the dishonouring of Gods name. For all these are proper to Gods children.

When men take a carnall pleasure in Gods iudgements, they abuse the grace of God to wantonnes: but the children of God, as they ioy in their inward man; so doe they labour to be humbled by the law in their flesh, which otherwise would be proude: for the flesh would hold no meane, but either would be too sorrowfull, or else too ioyfull.

Thus Dauid mourned for the sinnes of others: so Paul saith the Corinthians ought to doe, 1. Cor. 5. and 2. Cor. 7. where he sheweth, that this was the estate of the whole Church, to mourne when any one member had offended. And this is not a new thing: for those are saued which mourned for the iniquities of Sion, Ezech. 9. Then we must be grieued for the sinnes of others, to shew that we are free from their sinnes, that we are louers of righte∣ousnes, and desirous to glorifie God. And when this sorrow can worke in vs a prayer for them that sinne, it will be an argument that we shall be comforted, and shall escape when the iudgement commeth. Then men ought to mourne for their owne sinnes: for if Gods children cannot be discharged, vnlesse they can mourne for the sins of others; how much lesse shall we be discharged, if we cannot mourne for our owne sinnes?

Vers. 54.

Thy statutes haue beene my * 1.152 songs in the house of my pilgrimage.

HE sheweth that he was not enuious against the wicked for their delights; but taketh a delight in another thing, that is, in praising God, that he might not be intangled with their pleasures. The remedie of sinne, that we fall not into those sinnes which o∣thers haue, is to feare least God punish some secret sinne in vs, as he hath done in them: For God doth neuer let vs fall into grosse sinnes, but to punish some other sinne we lie in, which is secret, and* 1.153 we will not come out of, because it is vnknowne. And if wee will not be intangled with the pleasures of the wicked, we must doe as Dauid doth here, so acquaint vs with the word, as that we make our songs of it: that is, that we doe not onely reade, heare, and talke grauely of it, but also make it our songs when we will be merrie, as Paul Coloss. 3. for where there is a delight, there men will euen be singing of it. And hereof come these spirituall songs in the Bible, to shew their great delight in the word. So (Ephes. 5.) Paul maketh this a signe, 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 agree∣able to the same, and not after our own will. This we see to be the matter of these Psalmes, the lawes, the promises of God, &c. The talking of godlines maketh worldly men heauie: but the children of God vse all worldly things as though they vsed them not, and then they are heauie when they displease God: but contrà, &c. The want of a spirit in singing, doth shew a great decay in godlines; and coldnes in this holie exercise argueth a coldnes in faith and true religion. Then if men obiect: Will you not haue men to be merrie? Yes, but yet with the word, otherwise their mirth is sinne. The want of this sheweth that men do not their duties with cheerfulnes, which thing is threatned in Deut. 28. 47.

Vers. 55.

I haue remembred thy name, O Lord, in the night, and haue kept thy law.

AS in another place, the name of God is a strong tower: to the former meanes he ad∣deth this of prayer, to shew that without this the other are vnprofitable. In the night: First, that is, continually, because in the day also. Secondly, & simply, because he auoi∣ded the applause of men. Thirdly, cheerfully, because the heauinesse of natural sleep could not ouercome him. All these shew that he was wholy giuen 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 Gods testimonies in the night, he sheweth, that he was the same in secret, that he was in the light: whereby he condemned all those that will couer their wickednesse with the darke. Let vs examine our selues whether we haue broken our sleepes to call vpon God, as we haue to fulfill our pleasures. All these meanes did the Prophet vse to keepe him from falling by the reproch of the wicked: which we also must vse if we will ouercome it.

Vers. 56.

This I had because I kept thy precepts.

AS God doth punish sinne by sinne; so doth he reward goodnesse with goodnesse: as that, To him that hath it shall he giuen. Matth. 23. for the Lord crowneth his owne gifts: so that if there be in vs a loue of Gods word, this beginning will God increase and blesse, so that riuers of water shall flow from him, Ioh. 7. and the little lumpe of leauen shall sower the whole.

If thou be wicked, God will punish one sinne with another, as in Saul. So Dauid, when he was not thankfull for his sleepe, he fell to adulterie, which was punished with murther. But if we be thankful for that we haue, we shall haue more. This then is the cause that we haue no more mercies, because we vse not them well which we haue: for if we could open our monthes wide, we should be filled, Psal. 81.

PORTION. 8. CHETH

Vers. 57.

O Lord, thou art my portion, I haue determined to keepe thy words.

HEre the man of God protesteth that the Lord is his portion; and he further saith, that he will keepe Gods commandements. All will say that God is their portion, and that their chiefe desire is to be in his fauour: but Dauid seuereth himselfe from others, when he saith, that he will keepe the commandements. And hereby he is assured, that the Lord is his portion, because he maketh his word his chiefe desire. We shall then know that we make God our portion, when we haue this delight to heare the word, &c. and those that haue not a delight in the word, they make not God their portion. The like saying is part 15 vers. 2. Let vs then alwaies examine and trie our hearts to Godward by the word: if we say that he is mercifull, then let vs see if we beleeue his promises: if that he is iust, then that we beleeue his threatnings. Thus if we can set the word aloft, it is a sure argument that we haue made God our portion. Againe, if we can be grieued, when neither promises nor threatnings can affect vs, and we are desirous that they might: this sheweth that we haue a longing desire to haue God our portion.

I haue determined. Dauid was fully resolued of this: for he had duly considered all things, and therefore in wisedome made his choise, and hath made a full resolution. Many haue such motions by starts, as the couetous man, the adulterer, &c. but it passeth away, there∣fore they shew that they haue not made God their portion; for if they had, then would they haue this resolute purpose.

Verse. 58.

I made my supplication in thy presence with my whole heart: be mercifull vnto me according to thy promise.

HE sheweth by a second argument, that God is his portion, in that he prayeth to God: for that which we loue, we desire to commune and talke with. Then by this we may likewise trie our selues: for if we haue this delight to pray, and if we be sorie when we cannot doe it, then doe we further shew that the Lord is our portion, or else not. Againe, we see that it is not enough to make a determinatio, vnlesse we further pray that the Lord would assist vs in our purpose. This is the cause that we cannot make such determination, nor haue such good purposes, because we are not often in prayer. The diuell will be most busie to tempt, when we haue determined; and we our selues are readie to be secure: there∣fore euen then we haue most need to pray.

With my whole heart. He sheweth that he is not an hypocrite: And then shall we know that we are not, when our hearts are set before God, and we powre them out before him, as much as we haue vttered in words before men. This maketh the children of God to sigh when they pray, because they haue to doe with God: and this maketh the hypocrites

that they cannot see themselues, because they know not that they haue to deale with God. And when the children of God cānot come to shewe their hearts to God, then if they sigh and groane for want of a heart; this is a testimonie that wee pray in the Spirit, Rom. 8. But when men pray as though they prayed not, and heare as though they heard not: nothing doth the Lord hate more than this.

Haue mercie. This is the chiefe of his prayer, and the first, that God would giue him mercie; not to crowne his worke wrought, contrary to the Papists which pleade merites: for though the Lord doe giue new grace, yet not of merite, for that we haue is defiled by vs, but because he hath a loue to crowne his owne gifts. He doth not pray for mercie of fa∣shion, but euen in the presence of God, because the true feeling of his neede did driue him to make this prayer. For as when wee in the feeling of our heart can long after mercie, this may be a pledge that we shall finde mercie: so they that haue no feeling of their infirmi∣ties, cannot long for mercie; and therefore haue no assurance that they shall haue mercy: for it is the feeling of our miserie that maketh the mercie of God sweete vnto vs.

He prayeth not for what he lusteth, but for that the Lord promised: for Saint Iames saith, you pray and haue not, &c. and this is the cause, that wee haue not the thing wee pray for, because we pray not according to the word. His word must be the rule of our prayers, and then shall we receiue: as Salomon prayed and obtained: hee hath promised forgiuenes of sinnes, the knowledge of his word, &c. these if wee haue, let not our hearts bee set on the other.

He prayes for the promise, and maketh not a stipulation by the law: for it is the pro∣mise that giueth grace: then shall wee here haue comfort if wee can beleeue, because wee haue the couenant of grace, and not of merite. For if wee had but the lawe, the best man must faile and misse, but now it is the promise, of which the worst shall not faile, if they doe beleeue. Obiect. He had some speciall promises. Answ. He had but the generall pro∣mises, whereon he grounded these particular. The promises therfore are generally made, that euery one might know that they belong vnto him, and that he might apply them to himselfe; as here the Prophet doth.

Vers. 59.

I haue considered my wayes, and turned my feete vnto thy testimonies.

HE sheweth how he came to make God his portion, because he had considered the va∣nities & inconueniences of his wayes, & the mischiefe that they would bring him to.

Thus then shall we come to turne our steps to God, by examining our sinfull wayes and the reward of sinne. And because men doe not thus examine themselues, therefore doe they make so small account of the word of God: for if they knew that the gaine of sin bringeth losse, and pleasure bringeth paine, then would they not continue in their sinnes.

The like doth Dauid set down, Psal. 4. where he calleth thē to examine thēselues before God, and thus Paul 1. Cor. 5. prouoketh the eloquent Preachers to the iudgemēt of God.

This is a new argument to proue God to be his portion: for seeing hee had made God his portion, it behooued him to search if there were any thing in him that might displease God, that then he might auoide it.

If we consider that sinne maketh vs ashamed before God, as Adam was, it will make vs leaue sinne, Rom. 6. 22. If wee then will daily consider, whether we may offer them vp in Christ to God, or whether they make vs ashamed, and whether they be to be allowed of men or not, this will make vs more warie.

Testimonies. There is no true examination without the word; for thereby we knowe that sinne bringeth death; but righteousnesse bringeth peace in this life, and euerlasting ioy af∣terward; this ioy made him examine his wayes.

Vers. 60.

I made haste and delaied not to keepe thy commandements.

THis sheweth his care that he had to make God his portion, by this speedie haste he made. All the lets that are in a man, all the corruption of the world, and all the baites of Satan did not stay him; but the spirit made him with ioy full haste to seeke after God. Paul had lets, and this man had not greater perfection; yet both of them, speaking of a regenerate man, shew that if we will not nourish occasions, the Spirit will not suffer vs to be ouercome: therefore we may attempt the like haste in trust of his helpe, and we shall finde that we shall be inabled in some measure hereunto.

Vers. 61.

The bands of the wicked haue robbed me: but I haue not forgotten thy Law.

THough the troupes of the wicked band themselues against him, yet he forsaketh not the Lord: & this is a true triall of his loue to the word, that he stood in this affliction. For that loue which continueth to the word in affliction, is true: & he that hath such a loue, hath a true loue. For if when we are ill dealt with, we doe not so againe, but still sticke and continue our loue to the word; it is an argument that we loue the word, because it is of God, and not for glorie. The children of God in affliction haue beene daunted; as Iob, &c. and this man, no doubt, felt his flesh: yet here he sheweth that he ouercame it, and staied himselfe in faith of the promises, and continued in obedience.

Vers. 62.

At midnight will I rise to giue thankes vnto thee, because of thy righteous iudge∣ments.

A New argument, because he giueth thankes to God for his iudgements, euen at mid∣night. Then we must be occupied in setting out the praises of God; for it is the spe∣ciall note of Gods children, for hypocrites for need may pray. The children of God feele great want in this: therefore when our hearts are prepared to giue God thankes, it is a great gift of God. Midnight, sheweth that he was both sincere, and also earnest. Doe we this at noone day? if not, then we are farre from this: for he vsed this at morning, noone, and euening: so did Daniel. Singing of Psalmes was vsuall after meate, as our Sauiour did.

Iudgements. That is, that God tooke vengeance on the wicked, and performed his pro∣mises to his children: and this confirmed his faith; for here he had an experimentall faith. And this if we note the iudgements of God, in that he is the punisher of sinne, and rewar∣der of goodnes, we shall haue strength against the temptations which shall be offered, to make vs thinke that sinne is not punished, and that it is lost labour to serue God: and of this argument are many of the Psalmes. And this he did at midnight, when all things are most fearefull, and therefore a fit time to examine our selues in feare: and this shewed that his faith was sound, seeing he could now praise God. His subscription to the righteousnes of Gods iudgements, was an argument of his faith, for the nature of flesh is to thinke they are rigorous.

Vers. 63.

I am companion of all them that feare thee, and keepe thy precepts.

TO receiue helpe from them, and to be helpfull vnto them: so Psalme 16. Then if we will make God our portion, we will make much of good men: for if Dauid did this, how much more ought we? It is an argument of pride to despise the company of o∣thers. If thou want knowledge, it is to make thee seeke it of them that haue it: if thou haue more than others, then oughtest thou to bestow it vpon others: so that thou oughtest not, either for the greatnes of thy knowledge, or for the want of knowledge, to withdraw thy selfe from the companie of them that feare the Lord.

If he loued good companie, he hated euill men, Pro. 29. for they are abomination one to another: as he saith, I hate them that hate thee. And this is the propertie of a good man,

Psalme 15 yet this must not stay vs from doing them good in our callings, as the Magi∣strate to the subiect, &c. As the euill may be in good mens companie, yet not companions to them; so may the good be with the euill, and yet not their companions: for we beleeue onely the communion of Saints.

That feare. Here is the description of Gods children: first, that they feare God, which is the foundation of all: Prou. 1. and then they that feare God rest not in the iudgement of men, but approue themselues to God, to doe, or to leaue vndone any thing, as it pleaseth or displeaseth God. This feare bringeth foorth obedience: and without this fruite, it is but to boast of feare. And these men are they that we must be companions vnto.

Vers 64.

The earth, O Lord, is full of thy mercie: teach me thy statutes.

THe same thing was in the second verse, yet after another manner. Though the whole earth be full of mercie, yet he desireth onely the statutes of God: and this is the eight argumēt. So he saith, shew me thy fauour, teach me thy statutes, part 9. & 1••. & because he made this the chiefest signe of Gods fauour, to knowe his word, it is an argument that the Lord was his portion. Let vs see how oft wee haue made this petition, and how vaine our petitions are desiring riches, &c. he desired not his kingdome so much as this. He was a Prophet, yet he desireth it: and this is it, the more wee know, the more we must desire to know, and neuer make any stay▪ He prayeth chiefly for the teaching of the Spirit, without which hee should erre. Hee differeth farre in desire from the men of this world: for they craue many things before knowledge, and if they haue knowledge, they rest therein, and neuer look, nor aske for the teaching of the Spirit. Secondly, he confirmeth himselfe that the Lord will teach him, because his goodnes is ouer all the world: hee letteth his Sunne rise on the euill, how much more will he graunt the good requests of his children? When we would then pray to receiue, we must remember all Gods goodnes, and wee must desire the teaching of the Spirit, so farre as agreeth with the word, and not desire the reuelation of the Spirit without the word.

PORTION. 9. TETH.

Vers. 65.

O Lord, thou hast dealt gratiously with thy seruant according vnto thy word.

HE putteth the Lord in minde of his former mercies, and so comforteth himselfe. For when hee had saide that the Lords goodnes was ouer the earth, and that hee also had found the same, hereby hee comforteth himselfe in that hee shall receiue more. For God is not as man is; but take we neuer so much from his treasure, there is neuer the lesse: and the more hee giueth, the readier hee is to giue. Hee knewe that Gods gifts are with∣out repentance, and that hee is not wearie of weldoing, but will finish the thing hee hath begunne: and nothing is more forcible to obtaine mercie, than to lay his former mer∣cies before him. Here are two grounds: first, if he dealt with him well, when he was not re∣generate, how much more will he now? and secondly, all the gifts of God shall bee per∣fectly finished. And here is a difference betweene faith and an accusing conscience: the ac∣cusing conscience is afraid to aske more, because it hath abused the former mercies: but faith, assuring vs that all his benefits are tokens of his fauour, bestowed on vs according to his word, is bold to aske more, accusing our selues of our vnworthines, and labouring to come out of our sinnes.

When he asked according to Gods word, he made the word a rule of his prayer, which assured him that his prayer should bee heard, we must not then abuse Gods mercies, least they accuse vs: but if wee accuse our selues, then let vs see if they haue been giuen accor∣ding to Gods word, and then may we aske new.

Vers. 66.

Teach me good iudgement and knowledge: for I haue beleeued thy commaunde∣ments.

HE maketh this prayer oft, but we doe not so; and therefore the vanitie of our prayers is rebuked, which so often aske other things, and so seldome aske this. Hee was the man of God, regenerate, therefore he maketh this spiritual request; which though car∣nall men mislike, because they cānot conceiue of the word, yet it is a signe of faith. He ma∣keth this prayer though he beleeued; because his knowledge was in generals, but his practise in particulars: therefore if God in the particulars did not direct him, he should faile in do∣ing. Hereof commeth it, that the learnedst men are deceiued in particulars, because they rest in their generall knowledge. Example of admonition: we haue generall rules to teach vs to admonish; but when we come to practise in particulars, then must we either haue the new grace of God, or else we shall faile in the practise.

If this man that beleeued prayed thus; how much more ought they that beleeue not? And they that beleeue generally, must confesse their blindnesse in particulars: and there∣fore they should pray for it.

Although ignorance be helped, yet it is not altogether cured, therfore haue we need to pray. Secondly, because our knowledge is in generals, but practise is in particulars, and therein must we haue a new assistance: Therefore when wee haue not good successe in our busines, wee must not, as men are wont, lay the fault on this or that; but wee must see the cause in our selues, who although we haue the generall rule of our doings; yet faile in the particular practise thereof.

I beleeue. He confesseth that all wisedome was in Gods word: and this although we con∣fesse, yet in practise wee often thinke that some wisedome of men must be added thereto. But hee confesseth that all wisedome 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 keepe thy word.

THis is another reason which moued him to pray, that hee might not be as a horse al∣wayes beaten; but teach me that I may preuent these beatings. If I be taught of thee, I misse not; if I be not, I erre. In prosperitie I could not seeke to be taught, but in affliction drawe me thereunto, so that now I desire to be taught of thee. If prosperitie made this man worse, seeing we are in prosperitie let vs be iealous of our selues, and now seeke for that, which God will bring vs to by affliction, and which will bring affliction vpon vs. If hee will heare when wee humbly crie in affliction; how much more if wee make our humble suite in our prosperitie? Afflictions come because we will not iudge our selues; then it is a blessing to haue the word to iudge vs, and the Preacher to rebuke vs, that our wanton lusts may be corrected. Then wee are fond, if wee will bee wearie of the word, or of daily admo∣nition.

If the word helpe in affliction, how much more in prosperitie if we tend thereto? Whom God loueth, hee correcteth: and wee shall know that God loueth vs when we are corrected, if we be made better by it: for in it selfe it is a punishment of sinne, but when in the death of Christ it is sanctified to vs, so that it maketh vs dye to sinne, and that sinne is loathsome to vs; then is it a token of Gods fauour. For afflctions are common to all, Eccles. 9. but when we profit by them, then are they good to vs. For if good things become hurtfull, if they bee not sanctified: much more shall afflictions, if they bee not sanctified in the death of Christ, to make vs examine our wayes, and see our sinnes, and to driue vs to Christ. But the wicked are ei∣ther* 1.154 worse, or no better. Then wee must profit by them, or else we make away for a greater punishment.

Vers. 68

Thou art good and grati••us: teach me thy st••tutes.

HE desireth to be taught by God, that whether hee were in prosperitie or trouble, hee might liue well; because prosperitie would make him forgetfull, and affliction would ou•••• whelme him, if God did ••ot teach him. This must teach vs, that in what state so∣euer we be, we desire to be taught of God, otherwise we shall false. After he had shewed that he keepeth Gods commanden e••ts, he craueth for grace, where he pleadeth not his merit. Though he kept the word, yet he prayeth that he may still be raught, because he kn••w not all, and because he was r••adie to e••••e both in practise and iudgement. And t••••s must teach vs not onely to desire to be taught when we e••••e, but euen when we do•• well▪ Hee pray••th especially for the teaching of the spirit.

Vers. 69.

The proude haue imagined a lye against mee: but I will keepe thy pr••cepts with my whole heart.

HE sheweth another cause why hee would be taught, and that is, hee hath to fight with the world. And wee haue the same causes, as our corruption, and the world. The world loueth none but her owne. And if we were as zealous as others haue beene, wee should be as sore troubled. For they are enuious, and if wee should fight with them with their owne weapons, wee were too weake, and therefore wee haue neede to bee helped of God.

Proud. Faith humbleth, and infidelitie maketh proud. Faith humbleth, because it letteth vs see our sinnes, and the punishments thereof, and that we haue no dealing with God but in the mediation of Christ; and that wee can doe no good, nor auoide euill, but by grace: but when men know not this, then they thinke much of themselues, and therefore are proud. Therefore all ignorant men▪ all heretikes, and worldlings, are proud. They that are humbled vnder Gods hands, are humble to men: but they that despise God, doe also per∣secute his seruants.

By proude, he here meaneth them that had good gifts: to teach vs, that though wee bee persecuted of them that are in high places, yet this is the manner of Gods people. These first mocked him, part 7. then they did him iniurie, part 8. and here they deuise suttle de∣uices against him: and this is the continuall practise of the wicked. This is a great tempta∣tion, to set a faire face vpon an euill cause, and to deface a good cause; as is noted by the Hebrue word. This was great grace that he could withstand it. The way is to approue our selues and our cause to God: for if we depend vpon men, then shall wee be amazed. This maketh that true, which is Eccles▪ 8. that it happeneth to the good as though they were euill, and contra. This is the practise of the Familie of loue, to raise vp euill reports against the cause of true religion, and against the persons, and they preuaile much. This is the pra∣ctise of men in these daies, to deface the persons by calling them Puritanes, and the cause that it will ouerthrow states.

With my heart. The word must haue the whole heart, and not a part: or else we shall not outstand this temptation. He meant that he did throughly meditate; not that hee did no∣thing else. For want of this, we see that many being well coloured with the word, yet doe shrinke when euill reports arise.

Vers. 70.

Their heart is sat as grease: but my delight is in thy law.

HE further sheweth the daunger of this temptation: for as they were suttle to deuise wickedly, so were they able to bring their wickednesse to passe. For by this speech he meaneth that they had all things at their owne will, and were through their riches in great authoritie.

I delight. He sheweth how hee ouercame this; by fatting his heart with the word, as the wicked fatted themselues by their riches; or else he should haue been carried away. Then

let vs neuer rest in reading or hearing the word, till wee come to such delight in it, as that we fat our selues with it, as the worldlings doe with their riches.

If wee could doe this, then 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 bet∣ter. And that they may finde this delight, it is needfull that they finde comfort in the pro∣mises, by the forgiuenes of sinnes, by the assurance of Gods fauorable prouidence in this life, and euerlasting life afterward: which when they feele and finde, then shall the word be so sweete, that they shall forgoe all things for it. Till wee come to this delight, tempta∣tions will daunt vs; but if we once can come to this, that wee can make the word all in all, that is, our glorie, our honour, worship, riches, fame, credit, pleasure, &c. then shall wee bee soone brought to accompt these outward things as nothing; so that wee may ha••e and en∣ioy the benefit of the word, and the comfort thereof.

Vers. 71.

It is good for me that I haue been afflicted, that I may learne thy statutes.

HE vttereth the same thing that he did before, but hee addeth somewhat thereto. First, he saith, that it was good for him that he had been afflicted: noting the goodnes and mercie of God in taking riches, health, &c. from him, and giuing him affliction which turned to his good. Riches, health, &c. are the good blessings of God▪ but ••ll manner of affliction, as sicknesse, pouertie, &c. of themselues bee euill, because they are the ••agges of Gods curse, and punishments of sinne. How then can it come to passe, that good things should become euill, and euill things become good? The good blessings of God, when by our corruption they are abused to wantonnesse are made hurtfull vnto vs, because they make our condemnation greater: but these crosses, when in the crosse of Christ they are sanctified vnto vs, then are they good, for as much as they worke a care in vs to keepe the commaundements.

Where he saith it is good that he hath been afflicted and not, that I am afflicted, it agreeth with that which is in the epist. Heb. 12. No affliction is ioyous for the present time: for in pouertie there are no riches, in sicknes no health, &c. wee must not then looke presently when any crosse comes, to say it is good: for this commeth afterward, when we haue been so exercised with it, as that we are more humbled vnder the hand of God, and haue some greater ca••e to please him; when I say wee haue been thus exercised, then will the crosse bring the quiet fruite of righteousnesse, and then shall we say, it is good for vs that we haue been afflicted. But if we be impatient; or if the crosse make vs either more carelesse, or no better than we were before, that crosse is but a preparation to another▪ &c.

I will learne, &c. Because there is none but he will vowe and promise amendment, when the hand of God is on him, but the children of God alone reape fruite afterwarde; there∣fore in these words doth the Prophet seuer himselfe from the wicked: and whereas he said before that he did keepe the commandements, noting a present fruite of his affliction; so he now moreouer addeth, that he will keep them, noting that the vse of his trouble should continue with him for euer. Let vs then consider of this, all of vs either at one time or o∣ther haue vowed somewhat to the Lord; let vs see if we be now carefull to keepe and per∣forme it: if we be not, our affliction hath done vs no good, we haue no profit by it.

Vers. 72.

The law of thy mouth is better vnto me, than thousands of golde and siluer.

HEre he noteth one fruite of his affliction, that he was brought to make such account of Gods word, as that hee preferred it to infinite numbers of gold and siluer. And truly if we consider that it is the word of God that sustaineth vs in our trouble, and is our comfort, we cannot then chuse but make much of the word. No number of goods can helpe vs in miserie, and if the word doe that which al other things cannot doe, very meet it is that the word should be preferred to all other things whatsoeuer.

PORTION. 10. IOD.

Vers. 73.

Thine hands haue made me and fashioned me: giue me vnderstanding therefore, that I may learne thy commaundements.

HE prayeth still for wisedome and vnderstanding. Those men are beasts, which being in ignorance, loue it better than knowledge, and darkenes better than light: these men must be sent to the beasts to learne, Esa. 1. The Oxe, &c. The heathen say that* 1.155 this is a naturall propertie to desire knowledge. The Lord must teach these men with rods;* 1.156 for they will not heare the voyce of the charmer, charme, &c.

He seeketh knowledge out of the word, to make a difference betweene him, and the hea∣then,* 1.157 which by their knowledge get nothing but commendation: but our wisedome must be out of the word, Deut. 8.

He desireth knowledge that he might practise it; whereby he condemneth them that* 1.158 seeke knowledge, and care not for practise: and teacheth vs to seeke all knowledge onely to practise it.

Seeing he desireth to be taught, he condemneth them that thinke they may come to* 1.159 this knowledge by their owne studie and diligence, without the teaching of the spirit.

Dauid so well learned prayed thus earnestly, and shall we be thus cold? he so much to* 1.160 feele want, and we to be without feeling? for to be without knowledge, is to be without desire of more, and a little knowledge if men rest in it maketh proud.

How goeth it then with them that think they know all things, seeing this man to whom* 1.161 they are inferiours, prayeth thus? This request was made before, but he addeth a new rea∣son. So in the first part, and second, and third, and fourth▪ and fifth, and almost in euery part this request is made, and in euery place a new reason to moue the Lord to heare his prayer.

He putteth the Lord in minde of his former mercie, that he might obtaine more, and saith he is a creature, euen a man with a soule, and not a beast; therefore giue knowledge, &c. wherein he confesseth that if the Lord giue not knowledge to him, he were better be a beast: and such are all those that are but onely men: for all the pleasures in this life are not* 1.162 worthy the sorrow in the life to come, Eccles. 11. Therefore if men haue not their reason sanctified by the word in faith and loue to serue God: they are no better than beasts.

Seeing God hath giuen reason, he will giue knowledge, with this he is comforted.

Obiection. But how can he hereby be comforted, seeing others haue reason also?

Answere. All mercies must be considered in Christ, through whom they are sanctified, and by whom we are sure that the Lord will crowne his owne gifts.

Another reason to teach vs when we haue the gifts of God sanctified vnto vs, is, when we are humbled in our selues, and mislike our selues though we haue receiued more than others, for we must thinke our selues vnworthy of them, and desire that God will yet more sanctifie them to vs, and giue vs the right vse of them: then shall we, and we may, lay them before God as an argument to moue him, that he would deale mercifully with vs, and fur∣ther continue and increase his mercie and good will towards vs; because hereby we know that in Christ they are sanctified vnto vs.

Vers. 74.

So they that feare thee, seeing me shall reioyce, because I haue trusted in thy word.

HEre is an ende why be desireth knowledge, for that others by my example shall be moued to seeke thee, and shall haue hope that thou also wilt heare them when they* 1.163 crie. This then is a great honour, that we shall not only saue our owne soules, but also be helpes to others, that they may be saued, wherin the Lord vouchsafeth vs great honor: for to cause the carelesse to seeke God, and to confirme the weake, is a great honour. Like∣wise hereby we shall stop the mouthes of them that speake against the waies of the Lord.

Contrariwise when a professor falleth away, he loseth his soule, he hurteth the weake, har∣deneth* 1.164 the wicked, and openeth the mouthes of the wicked. Thus by the one God is glori∣fied, and our brethren profited: and by the other the cleane contrary.

When we see any man trusting in God to be deliuered out of remptation, then may we be confirmed and comforted with hope, that we also shal be deliuered. This is said, Psal. 34. Other shallbe comforted. And Psalm. 40. They that see mee, let them be comforted. For when* 1.165 the Lord confirmeth any of his promises to any of his children; we may likewise be com∣forted that we shall finde them also true. So the Apostle reasoneth, Abraham was iusti∣fied; therefore shall wee: so Hebr. 11. As contra••iwise, when wee see the trueth of Gods threatnings vpon any, then we should knowe, that if we haue the same sinne, wee shall also feele the same punishment.

Then must wee consider of Gods children, how that by nature they are no better than we: therefore if we can beleeue, then shall we haue hope to become like them, for God doth not accept persons. We must likewise consider of the wicked, that by them also ••e may be instructed.

None shall reioyce at the example of the godly, but they that feare God; and this feare is the beginning of all goodnesse: some that feare God may haue a doubtfull consci∣ence, and they shall haue comfort by the examples of Gods mercies in others. Without* 1.166 this feare men can not rightly consider of Gods workes; but who so feareth, he shall profit by them.

Here is the true vse of all the Scriptures, not to maruell onely at the examples of Gods mercies or iudgements; but to bee comforted and confirmed by the one, and to feare by the other.

Vers 75.

I knowe O Lorde, that thy iudgements are right, and that thou hast afflicted mee iustly.

THis is somewhat like, that It is good that I haue beene afflicted: but after a new manner; as though he should say, Thy iudgements are righteous and iust, though my flesh doth* 1.167 perswade me the cōtrary. And to shew the certainty of this, he saith, I know, This know ledge he had by the word: because we shall then subscribe to the iustice of God, when we can subscribe to the word. Then if we would subscribe to the righteousnes of Gods iudge∣ments; let vs by the word meditate vpon his threatnings & promises; and though we can∣not* 1.168 see the reasons of all, yet must we acknowledge them to bee holy, because the Lord is holy; and his word is holy, therefore his workes are holy.

If we be not able to behold the beames of the Sunne, much lesse can we see the bright∣nes* 1.169 of Gods works: and let vs euer accuse our selues of blindnes and rebellion, rather than the Lord of iniustice. He is then acknowledged to be iust, when we yeeld to the righteous∣nes of his precepts. And when we can confesse his iustice thus, wee shall well confesse his mercie. Then if we will confesse the iustice of God, we must confesse his iudgements to be holy; otherwise we doe not.

And that, This is a speciall Note of faith, that hee can apply that particular to him∣selfe, which the Lord had giuen generally: and till wee doe thus, wee neither beleeue promises nor threatnings. We must not rest thē in generals, but apply them to ourselues, whether they be promises or threatnings: and this will draw vs out of sinne, and comfort vs in trouble.

In faithfulnes: He had before confessed Gods iustice, and now hee confesseth his mercy: as if he had said, Thou of thy mercie hast thus laid thy rod vpon mee, that I may be such a one as thou mayest performe thy promise to, as Psalm. 130. This must make affliction sweete, because the speciall ende thereof is not to punish vs, but to make vs fit to receiue his promises, and he vseth it as a remedie and medicine against sinne, & as he sheweth his iustice, in that he suffereth not sinne in his children; so he sheweth his mercy, in that there∣by he cureth them.

Vers. 76.

I pray thee that thy mercie may comfort me, and according to thy promise vnto thy seruant.

BEcause he had confessed the mercifull dealing of the Lord, therfore he craueth mercy, for he knew that with the Lord is mercie to be feared, Psal. 130. He dare not stand to the rigour of Gods iustice, but he flieth to his mercie, contrarie to the Papists, P••lag••a••••s, and Familie of loue.

And thus must we labour to cure our vnbeleese by his promises, that we ••••ll not to de∣spaire,* 1.170 for we are readie to presume in prosperitie, or to despaire 〈◊〉〈◊〉▪ but they must be both cured, the one by the meditation of Gods iudgements in prosp••••••••, the other by the promises in trouble. For then the iudgements haue done with vs, when they haue brought vs to humble our selues to the Lord, because of our sinne, & then are we to looke for his mercie: for then are we fit for it. We must then couple iustice and mercie toge∣ther, and make vse of both.

He had ioy before, and yet he craueth comfort; where we note the change of the consci∣ences* 1.171 of Gods people, sometime ioyfull, sometime sorrowfull. This must be a stay to vs against the temptation which Sathan will ••ffer, saying, Thou art ••ickle, and •••••••• ch••••ging, all is vaine: N••y, we are as the children of God in all ages haue beene.

Accordi•••• 〈◊〉〈◊〉 had no speciall promise, but applied the generall promise to himselfe; for* 1.172 all the 〈◊◊〉〈◊◊〉 made in generall manner; Come all. &c. that all the Church might haue their part in 〈◊〉〈◊〉, and ••ore should thinke 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 〈◊〉〈◊〉 leaue 〈◊〉〈◊〉, or come to true repentance, vnlesse we beleeue that that* 1.173 God which hath pu••••shed 〈…〉〈…〉▪ will also pun••••••▪ sinne in vs; so shall we neuer re∣ceiue comfort by the promises, vn••••••se we can 〈◊〉〈◊〉 apply those promises to our selues, which are generally made to the Church. But i•• we can doe this, we shall haue com∣fort in our soules, and strength to withstand the ••••••ptation which the diuell ministreth, saying, What promise ha••t thou that thou shalt be saued?

To know that God is mercifull, is not enough, vnlesse we be among those, to whom the* 1.174 promises belong, and then we may know that we shal be hol••••••; because through his pro∣mises,* 1.175 he is become a voluntary debtor to vs. As a man, that is able to help vs, yet we haue no assurāce that he wil help, vnlesse he giue his word to vs. Then though God be merciful, yet is not the misery or worldly men cured▪ because the promises doe not belong to them, vnlesse they beleeue. Then it is no maruell, though the Papists doubt of their saluation, because they haue no faith, nor will haue to applie the generall promises of grace to their owne hearts.

There is a difference betweene Gods children, and the wicked in their trouble: first, the children of God are conuinced both in iudgement and in affection: but the other are but only conuinced in iudgement, as Pharaoh, Ahab, Saul. For where the iudgement & affecti∣on are both conuinced, there followeth conuersion: now because these were conuinced, & yet not conuerted, therefore it was onely in iudgement, and not in affection Secondly, the children of God doe so confesse his Iustice, as that they also confesse ••im mercifull, which setleth them in sound iudgement, and inflameth their affections: but the other doe on∣ly* 1.176 confesse his iudgement; and therfore we see theeues and whores rec••••t, and yet returne to their filth again; because iustice can breake, yet mercy only chāgeth from euil to good. Thridly, the children of God by one fault are brought to amendment of their whole liues, through sorrow which worketh repentance: but the wicked by Gods iudgements are brought to a confused thinking of sinne and amendment, or else rest so much in one, that they looke not to any other: as Pharaoh confessed that God is righteous, but he let not the people of Israel goe: Achab confessed, yet he restored not the vineyard againe: and Pha∣raoh by this one sin was not brought to the sight of his Idolatric, nor to any care to leaue it.

If we will then haue vse of this threefold difference, let vs euer pray, that our affections

may euer yeelde to that, which our iudgements doe subscribe to: and that not onely for feare of punishment, but because with the Lord there is mercie: and when we are con∣uinced of any one sinne, let vs so labour to amend that, as we also looke the whole course of our life, to amend whatsoeuer is amisse therein.

Vers. 77.

Let thy tender mercies come vnto me, that I may liue: for thy Law is my delight.

IN that he doubleth this request in two verses, hee sheweth that he had no light feeling of sinne, yea that he was as a dead man, because hee felt not the life of God in him.* 1.177 This must wee marke, that when wee are brought to so lowe estate, that all comfort see∣meth to bee past, yet let vs remember that Gods children haue beene so; and therefore let vs double our prayers, knowing that with the Lord is mercie, with him is life in death, and helpe in the greatest extremitie. This if we can doe, then shall we be armed against the greatest temptation that Satan hath; and that is this, to perswade vs that our case is such, as neuer any of Gods children were in: our temptations such, as no man had; our sins such as none haue committed: with which if he can preuaile, then doth he make vs past hope of recouerie, then doth he make vs past vsing any meanes to be recouered: for when wee are perswaded that the disease is incurable, then wee leaue all meanes that might helpe vs▪ Marke the tender consciences of Gods children.

If this man of God, which had beene no common sinn••••, was so humbled for sinne, that his moysture was turned into drought, Psal. 32. before he could be brought to con∣fesse his sinne; it first sheweth, how greatly sorrowfull we should be: and againe, the great hypocrisie that is in our hearts, whereby the diuel worketh in vs, to thinke that our sinnes are but small, & therefore to be careles of them, that at the last he may make them so great, as that we shal thinke they be not able to be forgiuen. This is his practise and his purpose, therefore let vs take heede of it.

That I may liue: He did eate and drinke, and he had the vse of his senses, yet this he coun∣ted* 1.178 no life, because he felt not himselfe reconciled to God; but was in sorrow and heaui∣nesse: yet hee was skilfull in musicke, which might haue put sorrowe away: hee had also friends, and many valiāt men, in whose company he might haue delighted; yet in all these he tooke no pleasure, but still this was in his minde, how he might be reconciled to God. What shall wee say then of them, which, so that they may haue these outward things, they neuer care for Gods fauour: or if they bee in trouble, they onely s••eeke to put a∣way their trouble by company, play, &c. and neuer seeke with their heart to bee recon∣ciled to God? Both these are farre from the affection of this man: and let vs knowe, that though we had kingdomes at our pleasure, though wee had at commaundement all plea∣sure and pastime; yet if wee were not reconciled to God, and if they were not sancti∣fied to vs in Christ, they would nothing auaile vs, and the end of them would be but hea∣uinesse.

Then let vs not flatter our selues, for the life of sinne is the death of the soule, and with∣out* 1.179 Christ there is no life: but if through Christ we be reconciled to God, then can no mi∣serie make vs miserable: and though we want all outward things, yet wee haue 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 deceiue himselfe, he should feele Gods mercie in his word: so that without Gods mercy in his word, hee felt no comfort. Many will confesse them to be miserable, if they haue not Gods mercy; but few will with Dauid acknowledge that without mercy in the word they are miserable. The word is the meanes to bring vs to Gods mercy, therefore by the word we must esteeme Gods mercies.

Let vs examine, if the reading, hearing, and meditating of Gods word bee as sweete* 1.180 vnto vs, as our very life: or whether we haue speciall feeling of Gods fauour in his word; so that the feeling of Gods goodnesse doth euen make vs with this man of God to delight in it.

The great delight in Gods word ouershadoweth all worldly pleasures, and will make

men vse them, as though they vsed them not: but if we cannot come to this delight, then is it no maruell, if that we put our whole pleasure in these outward things.

The way to come to this delight, is to keepe a continuall warre against our affections; for if we please our selues in them, then shall not the word be pleasant, till those affections be controlled; but if we can tame our affections of anger, lust, &c. then shall we feele sweet∣nesse in the word when we come to it.

Vers. 78▪

Let the proude be ashamed: for they haue dealt wickedly and falsely with mee: but I meditate in thy precepts.

AS hee had before saide that the godly should be comforted in his deliuerance, so here he saith, that the wicked should see their wickednesse, and bee 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 giuen by speciall instinct for the ouerthrow of the wicked in other places; but here he maketh that praier which the Church ought to make. For we cā∣not pray that Gods people may be comforted in our deliuerance, but wee must also pray that the wickednes of the wicked may turne to their shame. This being obserued, that wee pray not against their person, but their enterprise; then this, that wee simply respect the glory of God, and the good of Gods people. For if we should doe it of some speciall grudge, then should we make Gods glorie a cloke of our euill purpose, & sin against him.

We may then pray that the Lord would blesse his word among vs, that he would sancti∣fie vs by it, that our good workes might be knowne to others, for his glory. Therefore we may pray (so that it be in loue) that the heresies of Papists, Families of loue, and others may be discouered and ouerthrown, and the persons ashamed of their doings.

They dealt falsely with me. This sheweth that their dealings that he praied against, and not against their persons, because their dealings were wicked and false. And this teacheth when we must thus pray, euen when their wicked dealings are plaine, and their doings false; and then may we pray with hope, because the righteous God loueth righteousnesse; and if the cause be good, it will come to a good end. For though trueth may be ashamed, yet it cannot be ashamed for euer: for God will defend his owne cause, and though the wicked for a time preuaile, yet in the end they shal come to shame. This then first comfor∣teth vs in euery good cause, that it shall haue a good issue: and againe, that we take no e∣uill cause in hand; for if we doe, 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 containe the bookes that might be written of Christ, and yet for our infirmitie the Lord hath comprised them in such a few bookes, and yet one thing in them often re∣peated, it sheweth that the matter is weightie, and of vs duly and often to be considered. And againe we are taught that, that is a thing, that none do so carefully looke vnto, as they ought. And he sheweth, that as his enemies sought by euil means to hurt him; so he sought to keepe a good conscience, that so they might not hurt him. Then we must not set policy against policy, nor Cretizare cum Cretensibus: but let vs alwayes tend to the word, and keepe vs within the bounds of that, and fight with the weapons that it teacheth vs. And this is the cause, that many good men are ouercome by the wicked, because they striue with them with their owne weapons▪ and then they must needs be too hard for vs. Againe, seeing they neuer want euill meanes because they giue ouer themselues thereto: so if we would giue ouer our selues to God and his word, and admit nothing but that which agree∣eth to the word; then should we be made wiser than our enemies.

Vers. 79.

Let such as feare thee turne vnto mee, and they that know thy testimonies.

AS he had not his owne flesh to fight against onely, but the world also: so hee did not only fight himself alone, but seeketh the helpe of others. When many see that religi∣on

cannot be truely professed, but danger will come of it, because many set themselues a∣gainst it, they flie from it, and goe to the greater part, which is the wicked. If we will auoyd this, let vs ioyne our selues to Gods children, and they will helpe vs with counsell and ad∣uise: for one may be strong when we are weake, another may haue counsell when we shall not know what to do: therfore by them, we shall be kept from many euill things. So Paul, 2. Timothie 1. 16. after he had complained of the wrong that many had done vnto him, he straightway giueth thankes for the familie 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 vs, when the temptation of Elias commeth to vs, to think that godlines were gone out of the world: for then shal it be good to set the children of God before vs, that we may heare of them, and be in their com∣pany, and so be comforted.

Againe, it is no small thing to be godly indeed: for then we shall be a comfort to Gods children, when they heare that we continue in godlinesse: whereas otherwise, we are very many stumbling blocks, if we shall be readie to fall, or haue fallen.

Againe, the mouthes of the wicked shall be stopped: for when the Magistrate, Minister, and professor continue in holines, then though he would speake euill, yet his mouth should be stopped; and what great glorie should come to God by this? so that here is a speciall spurre to moue any to stand and continue in godlines.

If Dauid did thus desire the company of Gods children, what ought we to doe? But men know not their wants, they know not the communion of Saints, therefore they are carelesse of this. Yet Paul desired to come to the Romanes, that he might receiue mutuall comfort: for euery member of Christ hath somewhat wherewith he may doe thee good: because he is annoynted with the same oyle that thou art; therefore by him thou shalt re∣member something forgotten: or haue thy iudgement reformed in some particular thing. But we know not the profit of this, because we haue no vse of it.

In the eight part, he said this, chiefely that he might doe them good; and here chiefe∣ly that they might helpe him. He sheweth that the feete of Gods children are direc∣ted by God; and if they come to vs, it is a blessing of God; if they doe not, it is his punishment.

By feare, he meaneth, that when good men feare God, they haue a chiefe care to please God, & a chiefe care that they might not displease him, but may be approued of him in all their doings. He ioyneth knowledge with feare, because that knowledge without feare puf∣feth vp, and so becommeth vnprofitable. Secondly, because knowledge without feare re∣steth not simplie in the word, but seeketh by meanes. Thirdly, because if men haue know∣ledge without feare, they will not come much to the afflicted, because they haue not been humbled. Therefore that we may be humbled, and that we may not runne ••oyot, but con∣taine our selues in the word, and become profitable and comfortable both to others and our selues; feare must needs be ioyned with knowledge. It is also necessary that knowledge be ioyned with feare: first, because feare without knowledge may at the last kicke against God, as did Paul, and the Iewes: and Papists of conscience whiles they feared God with∣out knowledge, persecuted Gods children: secondly, because many that feare God aright, yet doe hurt in good causes by vndiscreete dealing, whereas they had no purpose so to do. Knowledge then must direct feare, and feare must season knowledge, and both must be ioyned together Iob. 31. doth shew notably in many causes, how needfull the feare of God is; where this is rendred as a reason of many things, that he feared God.

Vers. 80.

Let mine heart be vpright in thy statutes, that I be not ashamed.

HE prayed before for good vnderstanding, here he prayeth for sound affections: this order in prayer must we also vse: 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 haue greater knowledge than others, so our affections may be better than others, and our hearts more vpright.

Hee sheweth that there is no vprightnesse but in the Commaundements, therefore what good affections soeuer seeme to bee in Turkes, Papists, and such as haue not know∣ledge, these cannot bee vpright, because they haue not the worde. No man can knowe his owne heart but by GOD, (Ierem: 17.) and by the word, which is of the same na∣ture that God is.

PORTION, 11. CAPH.

Verse, 81.

My soule sainteth for thy saluation: yet I wayte for thy Word.

IN this part he sheweth his miseries, that he was in, and his hope to be deliuered, which in the latter end he prayeth for. His soule fainteth: and this is amplified in the verses follow∣ing. His affliction was great, and through the infirmitie of his flesh, he was grieued with it. The Philosopher thought that it was patience to contemne sorrow, & not to be mo∣ued with it: but the examples of Scripture shewe that the children of God doe seele their sorrowe; yet they are sustained by waiting for Gods mercies, whereby they are at the last deliuered. It is necessarie that wee should be touched with our troubles: First because, if* 1.181 we felt it not, wee should be proud as the manner of worldly men is. Secondly, we should* 1.182 not come to the feeling of our sinnes, for which afflictions are sent to vs: Thirdly, wee* 1.183 should haue no tryall of our Faith: Fourthly, if we should not know that Gods children* 1.184 had feeling of them, then when wee feele them, we should bee brought to despaire. For then shall wee thinke, that wee are not in the number of Gods children, and therefore wee should leaue off striuing, and giue ouer our good cause, and so fall from God.

But when wee consider that as Elias, so all Gods children haue had infirmities, Iames, 5. and Paul, and Barnabas, Acts, 16. when wee shall see that they, which are set before vs for examples, were brought to streightnes, and that they did not despise them, but by stri∣uing ouercame them: then if we feele such weaknesse in ourselues, wee shall be encoura∣ged to take the Crosse vpon vs, with hope that with them wee may ouercome. It is good to knowe these things before affliction; for the more we profite in this doctrine, the bet∣ter wee shall beare our afflictions.

When this man was thus afflicted, hee waited on the word, because of his weaknes, and in patience did tarry the Lords leisure: neither doubting of his owne cause, nor yeelding to the euill causes of his enemies: this is patience, and this is the practise of Gods children, as Iob, 33. Then must wee looke for these afflictions, because of our sinnes, because of the greatnes of the wisdome of GOD, and his mercie, to deale thus with vs, that he may heape vp blessings on vs in this life, and euerlasting glorie in the life to come. If we cannot abide small afflictions, how should wee abide greater? Againe, some will abide small and short troubles, yet if they increase and continue, they will faile: which sheweth that men haue not Faith to glorifie God. For that Faith glorifieth God, which belieueth Gods worde to be true, and waiteth for the accomplishing of it. For because we liue by Faith, therefore wee haue neede of patience, Hebrewes, 10▪ for the Lorde will deliuer those that are such, Psalme, 147. Esay, 57. For hee will saue them, and come to dwell with them, because hee hath a pleasure in them.

Vers. 82.

Mine eyes faile for thy promise, saying, When wilt thou comfort mee?

THe next verse hath the same meaning, & the doubling of it, maketh it more weighty. He saith Word or promise, for saluation, to shew that the word bringeth, and confirmeth our saluation. When he saith that his eyes and bodie were troubled, he sheweth that the fainting of the soule, is the fainting of the body, to teach vs in the diseases of the body, not only to looke to naturall causes & remedies, but to haue an eye to the soule, & remedy that; for a wounded spirit who can beare? The way to cure the body, is to cure the soule first, as Psal: 103. and healed, (Iob: 33.) God speaketh once or twice, &c: his flesh shalbe as, &c. Exāple E∣zechias

was sicke, but after his sins by prayer being forgiuen, then his disease was healed, Esay 28. and Chron. Benhadad was sicke of a 〈…〉〈…〉 disease, yet for his sinnes it could not be helped▪ Iob was a very Lazar, for the triall of his faith, yet the way for him to recouer (saith Elihu) was thus to be humbled for sinne; and Elihu for this was not reproued, but the Lord confirmed his words from heauen. Then though Gods children be not chiefely punished for sinne, yet because they haue sinne in them, therefore they must take this way also. As we see Iob confessed his sinnes before he was restored. So Hebrew. 12. 3. You haue not fought to blood: meaning that though God might iustly punish, yet he will vse affliction for our triall, and withall will kill our corruption. Psalme 32. after he had called them blessed, whose sinnes, &c. he sheweth how he was brought to it, first, by setting downe the corruption of men, which God must cure with corrections; yea they were so sore on him, that his moysture was turned into drought: but when he confessed his sinne, then the Lord forgaue the punishment of his sinne. Must this man be taught by this meanes, and haue not we neede of it? In the booke of the Chronicles, Asa is reprooued because he sought to the Physitians, & not vnto the Lord. His meaning is not that Asa sought not to God at all, but that he sought not chiefely, nor first to God: so that this is spoken by comparison, that he sought not to God so much as to the Physitions. Again, the purpose of Gods spirit is not to disallowe the vse of Physicke: for when Ezechias was absolued of his sinnes by Esaias, then did the Prophet commaund that figge leaues should be taken, and laid to it: and how can he then mislike that, which he there commaunded? This generall doctrine then may be gathered, that what disease or affliction soeuer commeth to a mans body, for what cause soeuer, yea though it be for the triall of faith; yet the way to come out of it, is to looke to our soules, and to clense them: for if they be once purified, then the body will be easily cured. For if God said, iudge your selues that yee may not be iudged; he will be likewise sure not to iudge vs, if we will iudge our selues; but when we shall begin to iudge our selues, he will leaue off to correct vs, Psalm. 89. and 1. Corinth. 11.

Vers. 83.

For I am like a bottell in the smoke: yet doe I not forget thy statutes.

VVE must remember the promises & the commandements in all our troubles, and they will sustaine vs: for if any faile in trouble, it is because they trust not the promises, or keepe not the commandements. If we will be sure then that no affliction shall hurt vs, but helpe vs, and turne to our good, and to assure vs of life euerlasting, and to be deliuered out of them in Gods good time; then let vs looke to all the promises made to vs in Christ, and build a good conscience vpon Gods commaundements. But if we faile in these, then may we be sure that in trouble we shall faile, 2. Cor. 7.

And these two helpe one another: If thou wilt be sound in the faith, then labor to keep the commandements: and if thou wilt not be driuen from the obedience of the comman∣dements, then confirme thy selfe in the promises of the forgiuenes of sinnes, of Gods pro∣uidence, and of eternall life. For if thou canst beleeue these, then neither pleasure nor paine shall make thee forsake thy obedience: but these shall be so pleasant to thee, that thou shalt wholy labour to please God. These two reasons Paul vseth 1. Tim. 3. to moue men to obedience; First, the promises of the forgiuenes of sinnes: secondly, of euerlasting life, and to these adde Gods prouidence. And this is the cause of all sinne, because men beleeue not that the threatnings of God are true. For if they could be perswaded of that which is Psal. 89. He will visite their sinnes, &c. the children of God should not need to thinke of hell, and other tormēts belonging to the wicked in the life to come. Because that if they knew, that though they were deliuered from paines in the world to come, yet the Lord would punish their sinnes in this life, and would bring them to pouerty, to contempt, to be repro∣ched,* 1.185 to be slandered, &c. euen this would make them loth to offend. And surely the Lord will doe this: for if he be neither a wise nor louing earthly father, which will not correct* 1.186 his sonnes when they doe euill, surely it must needes be that God must either be vnwise & not louing, or he must punish them his children that offend. For though he hath made a couenant with them, that hell shall not preuaile against them; yet hath he not made a

couenant to free them in this life, because that he will driue them to the crosse of Christ, by laying crosses vpon them.

Againe, if men could beleeue the promises of God made in Christ, for the forgiuenes of sinnes, for Gods fatherly prouidence, and for life euerlasting; then would they, hauing these promises, purge themselues from all filthines, and finish the course of their saluation* 1.187 in seare, 2. Cor. 7. vers. 1. And this beliefe in Gods promises is it, that maketh men leaue sin for conscience sake, & to yeeld obedience to Gods will; so that this beleefe bringeth forth pure obedience to Gods will. Againe, beleefe in Gods promises is strengthened by obedi∣ence: as Peter saith, Make your election and calling sure by good workes. For when the Lord shal see that we haue a care to do his will, then will he multiplie the graces of the spirit vpon vs, so that we shal be better cōsirmed in his promises. If we will not then be brought to doubt or despaire of Gods promises, when trouble and anguish shall come; then let vs labour to build a good conscience vpon the word and commandements. And if we will not be drawn away with worldly pleasures, then let vs consider those promises which God hath made vnto vs. For when men begin to doubt of Gods promises, they begin also to doubt of the commaundements: and when men doubt of the commandements, they also doubt of the promises: and when men doubt of both, then is sinne a light matter vnto them. For faith in Gods 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 daies of thy seruant? when wilt thou execute iudgement on them that persecute me?

THis verse & the second verse, shew that it is lawfull for Gods children to make knowne their infirmities to him, so that they waite patiently for helpe from him. For this one∣ly displeaseth him, when we please our selues in moyling against them: otherwise when we come in reuerence, 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 passe: but Sara and Zacharie did contrarie. 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 infir∣mities, with a longing after Gods mercie, in a feare of his Maiestie, and a desire to be hel∣ped of our euill and corrupt infirmitie.

When. He had beene exercised a long time, and now he prayeth that he may be helped, least he through infirmitie put his hand to euill. Many will make their complaint, but it is too soone, euen before they haue been exercised. But we must be contented to be in long trouble, and we may yet looke for Gods helpe, acknowledging it to be his great goodnes, that he continued and held vs out so long in trouble.

Wilt thou execute. This is an ordinarie prayer, not against any certaine persons, but ra∣ther generally against Gods enemies, and their euill causes. For the Lord executeth iudge∣ment vpon his children for their conuersion, as Paul, Act. 9 and vpon the wicked for their confusion. He prayeth against them that belonged not to God, and yet not so much a∣gainst their persons, as their euill causes, and no otherwise against their persons, than they ••re ioyned with the causes. And thus may we doe, for the confusion of Gods enemies; o∣therwise we cannot.

Vers. 85.

The proude haue digged pits for me, which is not after thy law.

THis shewed first that he prayed against their euill cause: secondly, that he suffered vn∣iustly: first, because he suffered for the truth: secōdly, because he behaued himself god∣ly in his cause, not vsing vnlawful means. And we must look that we haue these things before we pray this prayer: first, that our cause be good: secondly, that it be rightly hand∣led: therefore heretikes and wicked men cannot make this prayer. Dauid was long in this trouble, and yet he prouoked them not with euill words, but laboured to ouercome their

euill with goodnes, as Psalm. 33. So when we doe them no euill, when we haue laboured to doe them good, and prayed, and fasted for them in patience and long suffering; then, i•• it be against Gods enemies and their euill causes, we may pray this prayer.

Vers. 86.

All thy commandements are true: they persecute me fulf••ly; helpe me.

HE hath an assured perswasion of the truth of his cause, and of the euill vsing of his ene∣mies; both which he knoweth by the truth of Gods word: this maketh him to stand out in his good cause, and to sticke to the truth of Gods word. This is a great thing: for the diuell will throw into mens minds; if this cause were good, it should not be perse∣cuted: but thou art more precise than needeth, &c. to this end, that if he could once ••••ing them to doubt of their cause, they should leaue suffering: for if men bee once perswaded that their cause is eu••l, or if their cause be good, and yet if they know i•• not, then can they not suffer for it. Therefore if wee will stand in trouble, let vs now in peace be assured, and grounded in the knowledge of the truth, and build vp our selues now in faith and a good conscience. For if this be once said to vs of the diuell, Thou hast heard much, and yet least not profited, leaue thy cause betime, or else thou wilt shame thy selfe, and thy cause to••; then it must be a great thing that will make vs stand.

Hel••••. Though he had been long in trouble, so that hee was readie to be destroyed, yet hee prayeth, contrarie to the reason of the flesh. This teached, that euen in the greatest trouble we may call vpon God, and when all helpe see••eth to be past, then is the ••••me to be holpen, because the wickednes of the wicked is at the full, and our ••iall is manifest. For the lot of the wicked shall not, &c. Vers. 87. wanteth.

Vers. 88

Quicken mee according to thy louing kindnes: so shall I keepe the testimonie of thy mouth.

HE sheweth that he was dead: and when he desireth to be quickned, by louing kindnes, he sheweth th••t without this there is no quickening, for there is no 〈◊〉〈◊〉.

I will keep. He that kept them before, yet in weakenes; and his affl••ction did somewhat hinder him, as Psal. 17. Deliuer me from the affliction, &c. therfore he 〈◊〉〈◊〉 to keepe them better. For troble hindreth the course of obedience, and maketh vs ••••get many things which wee haue learned: Then what a benefit haue wee which now are in quiet, and haue our libertie? Without louing kindnes there is no quickening. He playeth to be deliuered, that he may keepe Gods commandements: and this is the ••ight end of this prayer, ••••ther to be deliuered out of the present euill, or to be preserued from it. We doe •••••••• pray to be preserued; wee pray for our Queene, &c. But i•• it be not to this end, we 〈◊〉〈◊〉 nothing from beasts. This was the end of Dauid in his prosperitie, Psalm. 23. and this was his ende why hee would bee deliuered from trouble, that hee might dwell in Gods house a long sea∣son: For it was his griefe that hee could not glorifie God. Hee desireth to bee quickened to keepe Gods commandements: then what are wee that are as dead men, when wee heare and pray?

PORTION. 12. LAMED.

Vers. 89.

O Lord, thy word endureth for euer in heauen.

THis part sheweth the comforts that staied him in his trouble: his eyes fainted, yet hee sawe Gods word to endure for euer in heauen. And this is his saith, which when hee sawe no helpe in earth, yet could lift vp his heart to heauen. And hee noteth the weaknes of his enemies, that though they had almost made an end of Gods Saīts in earth, yet they cannot take the word out of heauen, which is the seate therof. This must comfort vs when persecution waxeth hot, so that wee might say with 〈◊〉〈◊〉, I am •••••••• alo••e: yet the Lord keepeth his word in heauen, from whence hee will send it to another place. In the

confidence hereof Dauid crieth; Psalm. 2. Why doe, &c. and in the death of Christ, the Saui∣our of the world seemed to be dead, so that they mocked him, He saued others: yet Gods word was in heauen, and Christ became a Sauiour to them that beleeued. When the chil∣dren of Israel were brought low in Egypt, yet Gods word in heauen was true, and they re∣turned to the promised land. When the Iewes were translated to Babylon, so that all hope of returne was taken away, yet Daniel and other knewe the word was in heauen, that after 70 yeeres they should returne. This is true in particular persons, as Iob, Dauid, Ezechias, and others being brought very low: yet through hope of Gods word which is in heauen, they looked for deliuerāce, though they saw no helpe in earth. This is good for vs to lay vp against trouble to come, and this comforted Bradford, Rogers, &c. which said, God would bring his word from heauen to this land againe.

And because wee cannot see heauen (though we must beleeue it by faith, which is of things not seene) therfore he sheweth that it may be seene in earth, Thy truth indureth from* 1.188 generation to generation, &c. though all things vnder the Sun be changeable, yet Gods truth is one for euer. Heauen and earth shall passe. Matth. 24. and Luk. 21. This generation shall not passe: where vnder Ierusalem he setteth out the state of the world till the last day. For as the Iewes did not receiue the true Christ, so they were deceiued with a false: and when they would not looke to cure their soules, the Lord sent famine, warre, and pestilence to con∣sume their bodies: and as they would finde no place in their soules for his word; so the Lord would leaue them no place in that good land. And thus shall the word continue throughout all generations. For wheresoeuer the Lord hath a number of his, thither hee will send his word to worke in them faith and repentance, and so to strengthen them that they shal neuer fall. And as for all the rest, the Lord will trie them with his word: and when they shall be found not to receiue the truth in loue, they shall be giuen vp to beleeue lyes; afterward loue shall waxe cold, and then iniquitie shall preuaile: so that the Lord shall bee constrained to send famine and pestilence, with which they shall bee exercised till their fi∣nall destruction. Thus did the Lord deale with them at Ierusalem, and thus shall the Lord doe from generation to generation. For his word after this sort shall goe from one nation to another people, till the Gospell of the kingdome hath beene preached through all the world, and then shall the end come. Then wee see that the contempt of the word bringeth destruction to cities and nations.

Vers. 90.

Thy trueth is from generation to generation: thou hast laid the foundation of the earth, and it abideth.

THe earth, as the Philosophers thinke, standeth in the middest of the firmament; and as the Scriptures teach vs, the waters are aboue the earth: so that to reason the earth seemeth to be very fickle and readie to fall, albeit to our sense nothing seemeth so stedfast. How commeth it to passe then that the earth falleth not, or is not couered with water, but because of the word wherein God hath commaunded it so to be, as in the beginning hee made it by the word? The Lord gaue bounds to the Sea the which it should not passe, and those bounds it kept two thousand yeeres; then by the word of the Lord it ouerflowed the earth: but after that, it hath to this day continued within his bankes, 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 stedfast, wherein God hath promised that he wil haue his Church to the end. The like reason Ieremie vseth, chap. 31. and 35. 36. 37. So long as the Sun and the Moone continue in hea∣uen, so long will I haue my Church vpon the earth, though the wicked rage against it. This must stay and comfort vs, when these thoughts assault vs: Oh, if the word should be taken from this place, where then should it rest? If this King, or Queene should dye, where should the word become then? This must assure vs, I say, that the Lord will prouide for his Church so, that the word may continue amongst them, so long as his couenant of the night and the day abideth.

Vers. 91.

They continue euen to this day, by thine ordinances: for all are thy seruants.

THese are deputed of God to be his seruants: and this answereth an objection. Obiect: These things are chaungeable. Answ: This, in that they are so, it is to se••••e Gods iudgements, for the saluation of the good, and the confusion of his enemies.

The Sunne is certaine, and yet for the glorious victorie of Gods people vnder Ioshua, it stood still So did it turne back for Ezechias. The waters also were his seruants, to take ven∣geance on his enemies at the flood: so likewise the red Sea saued Gods children, and de∣stroyed his foes. Then when these creatures keepe not their course, it is the worke of God for the good of his people, and the hurt of his enemies. Much more are the ordinarie workes his seruants, as moderate raine, drie weather, &c Leuit 25. for to restifie his fauour to his children; as immoderate drought for the hurt of his foes. So discord, ••amine, plague, warre, &c: all these waite on GOD, to serue him when he will punish any people: as peace, loue, plentie, health, strength, &c. are to the comfort of his people.

All are his Seruants.] All the creatures round about, are readie to serue him at his will, from the Angels in heauen, to the wormes in the earth: therefore hee is called the Lord of Hosts; they are not ordered by nature, fortune, or such like, but by Gods prouidence: ex∣ample, Psal. 107. If we were perswaded of this, then 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 serue to testifie his loue to them that feare him, and to testifie his wrath where he is displeased. This must driue vs from second causes, to looke to GOD: If God be with us, who shall be against us? If wee were perswaded, that they shall all beare witnesse with vs or against vs, then would we be fearfull, and desirous to be reconciled to God: for he hath giuen these creatures to vs no otherwise to vse, then that wee may be in CHRIST; for if we be not, then must we giue account for them: but if we be recōciled to GOD, then haue we a speciall comfort, that nothing shall burt vs, and when they might seeme to hurt, they shall helpe vs: our enemies shall be our friends, and the stones shall be at league with vs; and nothing shall separate vs from the loue of God. Fire shall burne vs easily, and wa∣ter shall easily drowne vs: for though Tyrants abuse these for a time, yet they are Gods ser∣uants, and they groane with vs for our redemption. Doe all creatures groane, and shall we be secure? Doe they their seruice, and shall not wee doe our duties? Then most grieuous shall our condemnation be.

¶ Vers: 92.

Except thy Lawes had bene my delight, I had euen now perished in mine ••••••••••ction.

IT seemeth by many verses in this Psalme, that Dauid was much afflicted, for his life was in his hand, his soule cleaued vnto the dust, hee was sore troubled, and had it not beene for comfort out of Gods Word, doubtlesse hee had perished in his trouble.

This verse I may call A perfume against a Plague: the sicke in •••••• ••••••••••: the afflicted mans consolation: and a blessed Triumph; in, and ouer all troubles.

In which note, 1. That Dauid was afflicted: 2. that hee was readie to perish in his affli∣ction: 3. the remedie against his affliction; namely, Gods Lawe: 4. the application of that remedie, it was his delight.

1. Dauid was afflicted: hee was the beloued of the Lorde, one of his worthiest Cap∣tanes wee reade of in the Bible, and indeede a man after Gods owne heart: yet the Cup, nay, the bitter cup of affliction could not passe away from him: but because he was made strong enough to beare this mingled drinke, (and surely all mens braines beare not wine alike) therefore did hee drinke vp many a full dr••ught.

We ought to thinke of Dauids troubles, and to esteeme it as an argument of Gods great fauour towards vs, if to the great carowses which we take of Gods blessings, it shall please him to adde a purging potion of affliction. There is no true sonne, but (since follie is bound vp by nature in his heart) the rod of correction must be laid vpon him. From Adam to Christ,

in whom we all are, all haue beene partakers of affliction. It was Dauids iudgement. In the sweate of thy face shalt thou eate thy breade: it was a part of Christs consecration, by affliction hee was made the high Priest of our saluation.

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 visite his dearest, and most dutifull seruants? Answ. I, to shewe how he hateth sinne, when he will punish it in them ass we may see in this kingly Pro∣phet Dauid 2. Sam. 12. 2, to bring them to an examination of themselues, as he did in the Mariners. Ionah: 1. 3, to moue them to repentance as in the Israelites, Hoseah: 5. vers: 15. 4, to trie them as the Eagle her yong ones, and the goldsmith his mettals, as hee did l••b: chap: 1. 5, to confound Sathan & all his ministers, who would ioy if Gods children should euer prosper, doe these men serue God for n••••ght? Iob: 1. 9 6, that as the camomile doth spread better by treading, the tree growe better by pruning, the Pomander smell better by rubbing, the iron looke better by scouring, and the bodie like better by purging: so the godly might be better by affliction. In a word, were wee not sometime in trouble, wee should forget God: we should not cal vpon his name: nor be distinguished from bastardes: nor conformable to Christ: nor weaned from this world: nor vnderstand Gods will: nor desire to be dissolued and to be with Christ.

Vse. Is Dauid afflicted? who then can iudge of Gods loue or hatred by outward things, Eccles: 9. Dauid in his trouble thought he was cast out of Gods fauour, but hee was decei∣ued: Dauids enemies thought, that God had forsaken him, but they were deceiued: and e∣uen Gods children doe oftentimes thinke the proude, and rich, and Epicures blessed, but they also are deceiued. To gee on, is Dauid afflicted: 1, Suspect thine estate, if thou euer art at ease in this world. It is the greatest misery neuer to taste of any misery. 2, Be patient to endure crosses, since the most godly haue beene thus crossed: 3, If the righteous scarce∣ly be saued, where shall the wicked and the sinners appeare, 1. Pet: 4. 18.

I had perished.) 2, Note that Dauid was readie to sincke vnder this burthen, to faint vn∣der this crosse, to be swallowed vp of these waues, and to perish in this trouble of his. Thus God woundeth, but he healeth againe: casteth downe, but setteth vp againe: killeth, but re∣uiueth againe: and afflicteth, but comforteth againe. We, before troubles come, are like vnto Peter, wee thinke wee can walke vpon the Sea, but it pleaseth the Lord to send one dangerous storme or other, that we may say with the same Apostle, Helpe maister I perish. But why was Dauid thus readie to perish? he saw the Sea, but not the Whale: the Egyptian, but not the saluation: the water, but not Christs power walking on the water. He was im∣patient of delaye, looked too much to man, trusted ouer much in himselfe, and thought more of them that were against him, then God and his Angels that were on his side. And is not this our case when there is but a thinne curtaine drawn for a while betwixt God and vs? O let him that is exercised with troubles but aske his owne heart of this point.

Except thy lawe) wee haue heard how Dauid was wounded, here is that plaister which cured that wound, namely, the lawe of the Lord his God. He being pursued with the heart betaketh himselfe to these riuers: persecuted, flieth to these mountaines: inuironed, ha∣steth to these bulwarkes: 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 deliuered. Here note a difference betweene humane and diuine lawes, Philosophie and diuinitie. Art thou in trouble: what will Philosophie say vnto thee? all that it can say is but thus much, feren∣dum est quod vitari non potest, I must vndergoe that which I cannot auoide: But come to diuinitie, it will teach thee whence troubles come, why they are sent, how thou must endure them, by what meanes get out of them: to depend vpon God, repent of thy sinnes,

examine thy waies, that the ende will be good, and that death is aduantage vnto thee: it will teach thee, that sinne is pardoned, Sathan vanquished, and that Christ is thy com∣panion in troubles, and crowne after. It is as the sword of Goliah, no weapon like •••••• that spirituall Mannah, no foode comparable to it: and that poole of 〈◊〉〈◊〉 or •••••••••• riuer, into which if thou once descend, whatsoeuer thy disease be, assure thy selfe of cure. But it must be applied, or else it will doe thee no more good, then the bread that is euer in the cubbord, the cloth in the drapers shop, the wine in the vessell, or the medicine which thou keepest euer in thy pocket. Daui•• applies it, by delighting in it.

My delight) This word my is very remarkeable: Dauid a great man delighted in the lawes and statutes of God, he made them his counsellors from which (as from graue Senators) he euer receiued the best counsell. One faith, that bookes are the best coun∣sellors, because they teach without flatterie: it is not euer true of the writings of men, their maisters teach them to speake silk••n words, but it is most true of the word of God, which as a true glasse sheweth to euery one his proper fauour. If great men would take counsaile here, they would not in so short a time make Rehoboams diuision of their inhe∣ritance vpon earth, nor sell heauen Esau-like for a messe of pottage. But because in steed of the booke of God, they delight in dice, cardes, pride, pleasure, luxurie, flatterie, and all vanitie, no maruaile, that the place which did honour them, doth honour them no more.

Delight) In the originall it is the plurall number, delights, as if he should say, all my delight, onely my delight, my chiefe delight. And no meruaile, for what is it that can de∣light the heart of man to reade of, which is not contained in the booke of God, is it historie? here is the most ancient, and true historie: is it poesie? here are most harmo∣nicall, and golden verses? is it Philosophie, the secrets of nature are heere opened: is it moralitie? here are most Christian ethiques: is it mysteries? what greater mysterie then the mysterie of godlines, preached to Adam, shadowed out to the Iewes, manifested in Christ, and reuealed in the word? is it policie? Aristotle neuer wrote such politikes as here are: would you reade much in fewe wordes? Theognis, and Phocylides, and Pytha∣goras short sentences come farre short of Salomons prouerbes. In a word are we merrie? here we may sing Dauids Psalmes to Dauids harpe: would we be sorie? who can reade Ieremies lamentations, and not lament? In this lawe young and old, rich and poore, high and lowe, males and females may finde that which will delight them. And truely all ought to make it their delight: it is the word of God, the way to life, the sword of the spirit, our fathers testament, the trustiest friend, the most comfortable companion, and the best salue that euer we can applie to our diseased soules. When Chrysosteme was to be exi∣led by the Emperesse, he comforted himselfe with this saying, The earth is the Lords and all that therein is, Psal. 24 1. when Vrsinus was driuen almost to despaire, he comfor∣ted himselfe with this saying, my Father that gaue them me is greater th••n all, and none can take them out of my Fathers hands. Iohn. 10. 29▪ Now if we would be knowne to delight in Gods lawe, we must reade it with our eyes, heare it with our eares, treasure it in our me∣mories, ponder it in our hearts, talke of it in our assemblies, and practise it in our liues: least we, with Saul reiecting Gods word, he in the end reiect vs.

We should indeed haue this delight, but we haue not, by reason 1. of our naturall corruption: 2. it is against naturall reason: 3. it shewes vs our sores: 4. we thinke it sim∣ple: 5. we come with preiudicate opinions; 6. we say ô it is difficult: 7. we are impeni∣tent: 8. we resolue not of repentance, 9. we thinke those lawes are against our profit: and 10. we see that the maine promises annexed to this lawe are for hereafter in hea∣uen, not on earth. But if with a pure heart, knowledge of the grounds of religion, loue of God, deniall of our selues, faith in Christ, an ayming at Gods glorie, earnest prayer, and an holy admiration of the maiestie, puritie, and power of this word, we set vpon it, we will cast with Ierome all vaine pamphlets out of our hands, and both lift vp our hands to these testimonies, bend our eyes to looke vpon these statutes, and set our hearts to de∣light in these lawes, especially such as promise saluation.

Verse▪ 93.

I will neuer forget thy precepts: for by them thou hast quickened mee.

THis afflicted good man is nowe comforted: his comfort came from the delight of Gods law, he thinks of it, he feeles the force of it, and therefore to the end he might euer receiue the like comforts, he will bind himselfe by a promise to the Lord, that he will neuer forget his precepts: adding a reason, they were to him spirit and life, (By them I will neuer forget.)

Hee that neuer thinketh of times, and things past, his life is no life, saith Seneca. Me∣morie,* 1.189 it is the storehouse of all such things as wee see, heare, or inuent. A forgetfull minde, is like the lande of Sodome, in which nothing groweth which perisheth not; or that L••thean Lake, in which nothing commeth which dyeth not: or the Ostrich, that forgetteth her egges: or Messala Coruintes, who forgot his owne name: or a casting sto∣macke, that casteth vp whatsoeuer it receiueth.

There are foure things which wee must forget; first, wrongs, Leuitie. 19. 18. 2. Be∣nefites bestowed: Matth. 6. 3. 3. The pleasure taken in sinne: Rom. 6. 21. 4. The pro∣gresse alreadie made in godlinesse. Philipp: 3. 3. But manie things there are, that wee must euer remember; as first, the mercies of GOD, Psalm. 103. 2. 2. His Iudgements, Psalm. 119. 52. 3. The day of death: Luke, 12. 19. 20. 4. The day of Iudgement: Eccles. 11. 9. 5. The death of CHRIST▪ 2. Tim: 2. 8. 6. The vanitie of this world, Psal: 1 19▪ 96. 7. The ioyes of heauen: 2. Cor. 4 ••7. 18. 8 The torments of hell: 2. Thess: 1. 8. 9. 9. The con∣fusion of the carelesse: Prou. ••4 32. 10. The taking away of the godly: Isaiah, 57. 1. 2. 3. 11. The liues of the godly to follow them: Phil: 3. 17. and 12. The law of God, to keepe it. I heare many complaine of bad memories: they cannot carry away any thing of a sermon, they forget all they reade of Gods word, or good bookes; Why? canst thou comming to an Enter••ude remember much of it, and of a sermon dost thou forget all? Art thou able to repeate many daintie dishes set before thee in thine owne house, & not to record any one so much as tasted of in Gods house? If thine appetite were spirituall, thy memorie would be more firme then it is? Olde men haue bad memories, yet neuer forget where treasure is laide. O but I would faine get a good memorie. If I were a Physitian, I might speake of ma∣ny good meanes for that purpose, or an Orator, appoint images to place words in: but I am to speake now as a diuine. I aduise thee therefore to vse 1. temperate dyet: 2. attention: 3. delight: 4. meditation, or chewing of the cud, saying to thy soule when thou commest home, my soule, what hast thou bene taught to day? 5. conference. 6▪ practise, Vse memorie, and haue memorie; 7. presse not memorie with ouermuch at once. 8. write, but take heed that thy booke be not more learned then thy breast; 9. binde thy selfe euer to remember somewhat, especially, that which doth most concerne thee: 10. hoc age, doe that only for which thou commest, let not thy minde be at home, when thou art at Church: 11. draw euer as much as thou canst remember into a short praier: 12. teach others that which thou hast learned. 13. consider that the ende of the word is the saluation of thy soule: 14. and lastly, change that good word into good works. I had rather with Dauid remember Gods precepts, then with that mighty gouernour Mithridates, bee able to speake two and twenty seuerall lan∣guages,* 1.190 and to call with another, euery souldier of many thousands in his Campe, by their owne names.

For by them thou hast quickened mee:] Ten seuerall times in this one Psalme, doth the Prophet make mention of this quickening, partly by the way of supplication, that hee might be quickened, and partly by way of exaltation, that hee was quickened: as in this place where he protesteth with ioy, that by the power of Gods worde, accompanied with Gods spirit, hee was, (as it were) raised from the graue of despaire, to the life of Faith: and so became a liuing, or rather indeede a liuely man.

It is reported that a Philosopher being demaunded what good hee got by the studie of Philosophie? his Answere was, Vt vtramque Fortunam patienter ferre possim: That is: I get this good, that I can patiently beare, either prosperitie or aduersitie.

If the rules of philosophie could teach him this, our rules in diuinitie must teach vs as much. By them saith Dauid, thou hast quickened mee. It seemeth that Dauid before was become as a dead man in his owne sense and feeling, but now is reuiued by the word.

Thus Gods children, both Ministers and Auditors are not alwayes alike, either in their faith, or the fruites of faith. They haue their waxings and waynings as the Moone, their settings and rysings as the Sun, their ebbings and flowings as the Sea, and their springing and falling as the leafe. And (as they that are troubled with an intermitting ague) they haue their good and badde dayes; Sometimes you shall see them as heauie as lead. 1, by reason of the weather. 2, their complexion. 3, some griefe. 4, some sinne committed. 5, some good omitted. 6, some meanes of saluation not vsed. 7, some sinne not repented of▪ 8, or not fully repented of. 9, vnthankfulnesse for benefits. 10, pride of gifts. 11, to pro∣uoke them to pray. 12, that they may see what they are when God leaues them: and not to presume vpon their owne strength. At other times obserue with what delight of heart, cheerefulnesse of countenance, volubilitie of speech, nimblenesse of wit, strength of me∣morie, and dexteritie of the whole man they goe about euery 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 vnto them. Hee that knoweth not this, bee hee Minister or Auditor, knoweth lit∣tle of the Christian combate. Is this so? 1, humble thy selfe vnder the mightie hand of God that he may exalt thee in due time. 1. Pet. 5. 7. 2, despaire not, though sorrowe come in the euening, ioy may come in the morning: they that sowe in teares, shall reape in ioy. 3, censure not, when men are not alike cheerefull in diuine duties: especially Ministers, who oftentimes partly for their owne sinne, and partly for the sinnes of their auditors, who either pray not for them, or loue them not, or grace them not, or are not worthie of the best things, are put to silence. Augustine reporteth of himselfe, that at his medita∣tions of many sermons hee was often most cheerefull: in the Pulpit on the suddaine hea∣uie. And I heard once a godly man in the like case, speake thus to his auditors. I was neuer so humbled as this day the Lord hath humbled mee in my ministery, because you haue not assisted mee with your prayers. A willing, patient, louing, and charitable audi∣torie setteth an edge vpon the zeale of the Preacher. 4, art thou dull? waite for this quic∣kening▪ for in comming it will come, and will not tarie. That Martyr founde it, who after the combate of many a dayes conflict, cryed out euen at the stake, Austine, it is come, it is come. Mistris Honnie-wood that worthie woman found it, after many yeares con∣flict betwixt frayletie and faith: and here the Prophet Dauid found the same. 5, vse▪ all holy meanes to stirre vp the graces of God in thee, as men doe to rayse vp one out of a dead sleepe, the neglect whereof is the graue of many graces. 6. feare this relapse into deadnesse of spirit after some extraordinary ioye, and when you haue most meanes. It is strange to see what readinesse there is in many people that want Gods word, to goe many a mile for it, to studie and talke of it: and what small account it is made of amongst them that haue it in abundance. 7, take heed of the soules languishing, no con∣sumption is like to this.

For by them, &c. Quickened hee was (as hee saith) by GOD, but yet also by the word▪ soundly preached, sauingly vnderstood, and particularly applied to the con∣science. This then doth the power of CHRISTS death make a man indeede to dye vnto sinne: then doth the power of his resurrection make him to walke on in newenes of life. No Aqua-vitae, or caelestis like vnto this, by which wee haue inward peace of con∣science, and an outward obedience to GODS commaundements. Dauid reioyced in this blessing, so ought wee: wee desire to bee euer quicke, and cheerefull to all good duties, it is onely GOD by his spirit in the word that can giue it.

¶ Vers. 94.

I am thine saue me: for I haue sought thy precepts.

IN the former verse the Prophet felt the spirit of God stirring vp his heart to beleeue Gods promises, heere it becomes the spirit of supplication; for he yet feeling terrors within, and troubles without, crieth to his Sauiour, Saue me ô Lord. Yea Dauid, but thou art a grieuous sinner, thinkest thou that God will heare sinners? didst not thou affirme Psal. 66 18. if I regard iniquitie in mine heart, God will not heare me? why then prayest thou vnto me? why Lord, I am thy seruant and the Sonne of thine handmaide, I am thine, saue me: yea but many, very hypocrites will say, that they belong vnto me; how prouest thou that thou art mine? He that seeketh to know and doe thy will he is thine, but I haue sought to know and to doe thy will, therefore I am thine, and this is the summe of this verse.

Saue me) Saluation then belongeth to the Lord. Psal. 3. 8. yea it belongeth to him a∣lone, he saueth both man and beast; an horse is a vaine thing in the day of battell, nei∣ther is any man deliuered by mans might. He is that Aiacis clypeus, vnder which we are safe, those Eagles wings, vpon which we are carried: that strong tower, to which we must resorte: and a very present helpe in the time of trouble, when neither the wisedome of thy minde, nor the strength of the body, nor the gold in thy chest, nor the endeuours of thy friends, nor the multitude of an armie, nor the defensed citie, can doe thee any good, then the name of the Lord is a strong tower, euery righteous Dauid may flie vnto it, and is deliuered. How often doth God complaine of Israel, that they had trusted in man, and in the power of man, and did not make him their saluation? It is mans nature to relie more vpon outward meanes, as physicke in sicknes, friends in disgrace, an hoast in warre, &c. then vpon God. But he that without this captaine will conquer, shall haue Zenacharibs reward; without this Pilote will enter vpon the sea shall haue Pharaohs reward; without this Physitian will be cured shall haue Asahs reward: and he that will pray vnto any other for helpe saue the God of Israel, shall in the ende haue the reward of B••all, Prophets. When all saile vs, God will not saile vs. Cast thy burthen vpon the Lord, and he will nourish thee, Psal. 55. 23. cast your care vpon him for he careth for you 1. Pet. 5. 7.

Saue me) with the Prophet let vs at all times, in all places, for all persons, vpon all occasions call vpon God. For 1. it is his commandement: 2. a part of his worship: 3. an honour to him: 4 a testimonie of our faith: 5. it distinguisheth him from idols, vs from idolaters. 6 By it we obtaine all things: 7. our many wants moue vs to this dutie. 8. all nations call vpon their Gods, shall not Ionah call vpon his God▪ 9. By it we talke with God: 10. the contrarie argueth an Atheist. Psal. 53. 4. Say therefore in all troubles, Saue me ô Lord for thy mercy sake. 1. But remember that thou must call vpon God alone forsaluation. The Gentiles that know not God, haue many other Sauiours: the idolaters that knowe not God aright haue many also. But cursed is the image, and the image ma∣ker: an idol is nothing, nothing worth, it workes nothing: The learned Papist knoweth this, the ignorant must not. 6. If they would not haue the poore people to adore their breaden God, why doe they make it at sometimes to bleede? or their wooden gods, why doe they cause them sometimes to speake, otherwhiles to sweate, many times to smile, and oftentimes to stretch forth the hand to receiue oblations offered vnto them? Origen saith well, Impossibile est vt qui Deum rectè nouit supp ex sit statuae▪ It is impossible that he who truely knoweth God should fall downe before an image. Lactantius said well, Non dubium est quin nulla sit tbireligio, vbi simulacrum est. How shall they call vpon him whom they haue not beleeued? how shall they beleeue on them which are no Gods, but the worke of mens hands.

I am thine.) This indeed is an excellent motiue, to drawe from the Lord helpe in trou∣ble. I am thine, thine by creation, I was made by thee: thine by adoption. I was assigned o∣uer to thee: thine by donation, I was giuen to thee: thine by marriage, I was espoused to thee: thine by redemption, I was purchased by thee: thine by stipulation, I haue vowed

my selfe vnto thee. Saue me, for I am thine: Then 1: God hath especiall care of his: 2. he aboue the rest hath regard of his annoynted: 3. a sinner may be Gods child, nay vnlesse a sinner first, not Gods at all: The whole haue no need of the Physitian, but such as are sicke, 4. none can truely call vpon God but such as are perswaded they belong to God. 5. a man may, nay he must be perswaded that he is Gods childe. 2. Cor. 13. 5. Om∣nis anima (saith one) est aut sponsa Christi, aut adultera diabols, Euery soule is either the spouse of Christ, or the diuels strumpet He will not be his owne, he must not be the diuels, he dares not be the worlds, he is Gods owne childe, he will not serue two maisters. In this seruice is true libertie, to be Gods sonne is the truest nobilitie. We thinke the Barbari∣ans seelie people, who in many places of the world preferre iron, or leade, or some base mettall before gold, but as for such amongst vs as make gold their God, wee thinke them wise men: seest thou a man wise after this sort? there is more hope of a Barba∣rian then of him.

For I haue sought thy precepts.) Many signes there be, and trials of our adoption, as Rom 8. 15. I he spirit witnesseth to our spirits that we are the children of God: and, Io••. 3. 14▪ by this we knowe that we are translated from death to life because we loue the brethren. And Ioh. 8. 47. He that is of God heareth Gods words. But to seeke out the knowledge of Gods will, and to practise it in life and conuersation, this is the very badge of Gods childe. Reade but this one Psalme, and you shall finde Dauid many times protesting his loue to Gods lawe, promising his obedience to Gods commandements, praying for knowledge of Gods will, and valuing this treasure aboue all the treasures of the earth. Seeke them to knowe, knowe to remember, remember to beleeue, beleeue to practise, and you shall be blessed in your deed.

It is curiositie to seeke onely to knowe, or at least to knowe that which is aboue our knowledge, it is pietie to seeke to knowe and doe those things which belong to the peace of conscience, and pure conuersation.

¶ Vers. 95.

The wicked haue waited for me to destroy me: but I will consider thy testimonies.

HE prayed before that God would saue him, had he not need thinke you when the wic∣ked waited to destroy him? thus this and the former verse haue their coherence. Here then he complaineth against his aduersaries, and protesteth notwithstanding his recourse to Gods word.

He describeth his aduersaries, by their names, calling them wicked ones▪ 2. by their* 1.191 diligence they lay waite. 3 by their malice, they waite to destroy him. For the first, the he∣brew word translated wicked, if the letters be transposed signifieth a rich man, because it is hard to finde goods and goodnes, riches and righteousnes in one person: and I thinke that Salomon calleth riches, the treasures of iniquitie▪ Prou. 10. 2. not onely because they are gathered by badde meanes, but also because, often their owners are bad men. These wic∣ked persons, strangers from the wombe, the sonnes of men, the children of Beliall, scof∣fing Ishmaels, parasiticall Doegs, persecuting Sauls, Dauid often complaineth of in this Psalme as veres. 23. 52. 61. 69 78 85. 87. 110 241. 157 261. and here, and in many other Psalmes. And surely not without cause, for many were these euill spirits that vexed him, his brother Eliab accused him of pride, Goliah the Philistine despised him to his face, Saul the King hunted him as a partridge, Doeg the Edomite slandered him to his Lord, Absolon his sonne draue him out of his kingdome, Achitophel his counsellor counselled against him, M••cho•• his wife contemned him in her heart, Shemey his subiect rayled on him, in his miserie, Nabal the Charmelite played the churle with him, and they that did eate of his breade, and were entertained as friends became in the ende his vtter enemies: and all because the Lord loued him, and he followed that which good was. When Caine and Abel can agree in one field; Ishmael and Izaak in one house, Iakob and Esau in one wombe, then shall the wicked and godly agree together, not before: see Prou: 29. 29. It is the nature of the wicked to be opposite to the good, and persecutors of the godly, there∣fore

are they compared to Lions, Beares, Tygers, Bulls, Serpents, Adders, Archers, and Foulers: the godly man is the Partridge, they the Hauke. 1. let the Hauke all her lifetime sit vpon her Lords fist, yet when she dies she is but cast vpon the dunghill: let the Partridge be chased all the daies of her life: yet after her death, she shalbe brought in a siluer dish to her Lords table. Yet knowe, that if thou oppose thy selfe against the godly, thou art to be re∣puted but a wicked man.

Waited:) They were vigilant, diligent, and wise to doe hurt, neuer did Cat so waite for the mouse, or Wolfe for the sheepe, or Lion for the Lambe, or Hauke for Partridge, or Fouler for Bird, or the Souldier for his enemies as they waited for him: they bent their bowe, they made readie their arrowes vpon the string, that they might secretly shoote at him that was vpright of heart. Dauid complaineth of this, so may wee: Dauid prouided for these, so ought we: and though they waite day and night, and lay all kindes of battes that can be, yet in the ende Dauid hath the best; for in the name of the Lord he shall destroy them. This is our comfort, waite they may, but they can doe no more Luke. 22. 31.

For me) Dauid had many followers in the time of his troubles, yet his aduersaries ay∣med especially at his life: Strike say they the Shepheard, and the sheepe shalbe scattered: Stub vp the roote and the branches will wither: chop off the heade, and the members will pe∣rish; if Dauid be once gone, who shall resist? Thus the worthiest Princes, grauest coun∣sellors, and most vigilant Ministers, haue euer beene the marke of wicked Archers. Thus like the King of Aram they say 2. Chron: 18. 31. Fight you not with small or great, but against the King of Israel onely. Experience wee haue had of this in the daies of our gracious Queene Elizabeth of happie memorie, and our worthie King Iames, whom the Lord long keepe to rule ouer vs, that the iawebones of the Lions may be broken before euer he be giuen a prey to their teeth.

To destroy) Before he shewed their vigilancie in wayting, now he declareth their ma∣lice in destroying, nothing will quench their thirst but his blood, he vsed all kindnes to them, they practised all crueltie towards him. Thus the wicked neuer leaue till they haue killed, they will persecute, and take, and destroy to roote out the memoriall of the godly out of the earth. Haman could not be satisfied vnlesse the Iewes were destroyed: nor the Scribes, vnlesse Christ were crucified: nor the Persian Sages till Daniel was deli∣uered, not the Pa••••••••an Massakerers till the Protestants were killed. The Lion is often sa∣tisfied when hee hath brought ▪vnder his prey, the Beare will not be satisfied till it be deuoured.

But I will consider thy testimonies) It was a grieuous temptation to be sought for to slaughter, but a greater mercie to consider Gods testimonies, euen then when his life was sought for; had it not beene for the consideration of Gods testimonies a thousand to one he had fallen away.

But I) Though I was thus assaulted yet I despaired not of thine aide: cast not off my calling: was not carelesse of mine estate: vsed no deceit: could not flatter: auenged not my selfe: became no polititian: confessed no fault where none was committed: trusted not in my sword: went not to witches as Saul did: but being assured of the innocencie of mine heart, the goodnes of my cause, the helpe of my God, and his comfort in trouble, I considered thy testimonies. It is good for a Christian not euer to arme himselfe with the weapons of flesh, but to put vpon him the armour of the spirit, which she must fetch out of Gods armorie.

Consider thy testimonies.) Bernard wrote 5. bookes of consideration to pope Eugenius, They that consider Gods testimonies, that is, the commandements of God, which were testimonies to the Israelites that they were bounden to keepe them, and the couenant of grace testifying to all Gods mercy in Christ, haue no great neede of those bookes, no if it were the Pope himselfe, who I am perswaded doth not reade much of Gods booke. This consideration will make vs patient in trouble, forgetfull of wrongs, and in the end we shall get such a conquest of our aduersaries, that they shall say to vs as Saul did to Dauid 1. Sam: 24. 17. 18. My sonne Dauid thou art more righteous then I.

¶ Vers. 96.

I haue seene an end of all perfection: but thy commandem ••t is exceeding large.

IN his precedent meditation he considered Gods testimonies, here he breaketh out into acommendation of them, and by the consumption of things vpon earth, obserues the consummation of the word of God. Where note first that the most perfect earthly things are but imperfect, they shal haue an end. The goodliest cities seuelled with the earth* 1.192 the mightiest Empires deuided into Dukedomes, the auncientest buyldings come to the ground, and the greatest Monarches haue not long left their inheritāce to their children▪ where is Salomon with all his royaltie? Absolon with all his beauty? Diues with all his wealth? Haman with all his honour? Sampson with all his strength? Achitophel with all his wise∣dome? yea or Dauid with all his victories? they are gone, and so gone, that man must say, as Dauid once said, surely euery man, nay euery thing, in his best estate is vaniti••: van••••tis of va∣nities, all is vanity: We that now liue, nay the greatest that now liue, what shal become of vs, ours, them & theirs, but an hundred yeares 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 wheele things changeth all, His now, mine then, next haue who shall?

Aetas nostra canit Veneres, postrema triumphos.

This age of ours sings songs of loue: The next of triumphs got by loue.

2. Dauid like a wise man, sees this with his eye, & ponders it with his heart. A wise memēto for al mē: quod cuiquā cuiuis, that which may come to al men, may come to euery man, and mansion vpō earth. It is the point of a wise man to obserue the passages of honours & ho∣nourable personages in the world, and it wil make him to say, No•• a••tum sap••re sed time, be not high minded but feare, Rom: 11. As they haue beene, so I may be. As Dauid the father had these eyes, so also had Salomon his sonne, Preu: 24 30. I passed (saith he) by the field of the slothfull, and by the vyneyard of the man destitute of vnderstanding. 31. And lo•• it was all growne ouer with thornes, and n••ttles had couered the face thereof and the stone wall was broken downe 32. And I behold, and considered it well: I looked vpon it and receiued instruction. Happie are they that haue such eyes.

But thy commaundement, &c.) out of the imperfection of other things he gathers the perfection of Gods word. And in truth what is the drosse to the gold? 〈◊〉〈◊〉 Chri∣stus, ama••el••it mundus. If once the glad tydings of the Gospel affect vs, the sweetnes of this world will be bitter sweet, or rather indeed meere bitternes vnto vs.

Exceeding large.) Extending to al times, persons, places, actions, & circumstances of actions: The auncient lawes of the Persians, Grecians, and Romans are gone, or at the least mos••lie gone in their gouernments: but the word of our God will endure for euer in it selfe, and make vs to endure for euer: This one verse is an excellent meditation for great ones that they presume not, meane ones that they repine not, and all that they build not vpon this presēt world. We see now an healthful, & happy time, do we know how long it wil cōunue? we doe not. There dyed in the yeare 160••. in, and about this Citie of London fortie two thousand nine hundred eightie and nyne persons, whereof of the plague thirtie sixe thou∣sand eight hundred si••••e and two. Our sinnes deserue the like desolation, the Lord giue vs comfort out of that word of his, which is able to comfor••al, & to teach them of whom, by whom, vnder whom, to what, and aboue what things they are, and that they shall haue an inheritance with them that are sanctified.

PORTION. 13. MEM.

Vers. 97.

Oh how loue They law? it is my meditation continually.

THis Psalme is a liuely representation of a man regenerate, and teacheth vs, what are, or ought to bee his meditations, his exercises, and his affections; so that* 1.193 by how much a man shall haue found himselfe to bee truly conuersant in this Psalme, so much may hee thinke himselfe to haue profited in regeneration: and by how much the lesse hee hath found, that hee is lesse occupied in the practise hereof, so much he is to suspect himselfe to faile and come short of newnesse of life. In these dayes, because wee attribute so much to ministeriall knowledge, and haue felt so little profit by* 1.194 the teaching of the Spirit, and seeing we brag so much of faith, & haue so little loue; lastly, whereas wee boast of our professiō, and yet are so little profited in holy conuersation, the Lord for such contempt of his trueth, doth * 1.195 now teach vs by deluding spirits, and fantasti∣call deuisers, and the lying Familie of loue. Wherefore vnlesse we be more enflamed with a loue of the truth, and an hatred of heresie, than we haue been; it may come to passe, that as in the Primitiue Church the Gospell of Iesus Christ being preached at the first, of men of the lowest state, and afterward for the good liking of it, was brought to bee preached af∣ter the more learned sort: euen so heresie now beginning in the vnlearned and ignorant* 1.196 people, may by the iust iudgement of God, for the contempt of the word, take place euen among the best learned. For it is as easie for the Lord in his iudgements, to send a lying spirit into foure hundred learned men, as to suffer the common Israelites to bee deluded therewith: so then we haue the mysteries of iniquitie to teach the mysteries of righteous∣nes, and we must learne loue of them, which are the abusers of loue. Wherefore if wee de∣sire* 1.197 to know Christ crucified by the spirit in his word, if wee will know him to be our Pro∣phet, our Priest, and our King, we must be new creatures, for the olde things are gone, and new things haue succeeded them in their place; wee must let loue be laborious in vs, and fruitfull in good workes. But when wee haue not so good misliking of heretikes, wee shall finde them as the grashoppers of Egypt, we shall see new and old enemies ioyne together, to the great dishonour of our God.

Oh, how I loue thy lawe. We haue then in this verse a iust occasion to examine our selues, how we profit in the loue of Gods word, wherein the Prophet for our example and imita∣tion, pathetically protesteth, how he loueth the word of the Lord, & to declare that it was not in outward shew, but in inward affection▪ and that he did not indeede delude himselfe, as we do in many things, he proueth it by effects, for that here alone is true wisedome, and not elsewhere to bee found. Wherefore it shall not bee amisse, to gather all such proofes,* 1.198 whereby we may see his loue was vnfained, and came from the bottome of his heart. The first is a speciall hatred that hee had to the contrarie, that is, to all false religion, opposed to the true seruice of God. Secondly, it may be shewed in the circumstance of the time, and* 1.199 that for two causes, both in respect of the lawe, which then had little countenance, and in* 1.200 respect of his person, which then did suffer contempt. The third is the reposing of his feli∣citie* 1.201 in the word, when either he felt the sweete promises of God, or his inward man de∣lighted with the law, in that he preferred it before all profit, pleasure, & glorie, with which things naturall men are most delighted: as also his great griefe of minde, when either he felt not such comfort in Gods promises, or his inward man not delighting in his word; or* 1.202 when he saw any other trāsgressing the same. The fourth is, his careful vsing of the means, which were many, namely, his conference with Gods children, either in reaching his gifts vnto them, or in the participating of their gifts with him, his praying, & praysing of God▪ his holy meditations, and his vowing with himselfe to keepe the law of the Lord.

In that so vehemently he bursteth forth into this speech, Oh how loue I the law? we are* 1.203

to see his great zeale, to compare our selues with it; and where he saith, 〈◊〉〈◊〉, we are* 1.204 to learne, that if we finde in our selues any wearinesse and loathsomnesse to this exercise, we are not as yet sound at the heart.

Concerning this word, thy law, we may note, that he putteth the law of God, & his loue thereunto, for his loue to God, for this end, because euery man wil say, that he loueth God; as the Turke, the Pope, the Familie of loue; but few of vs, and none of them, doe loue his word. For is there any heretike, or hath bin, who perswadeth not himselfe, and would per∣swade* 1.205 others, that he loueth God? Wherefore to our vse, we must know, that if we feare the Lord, we must feare him in his threatnings denounced by his word; if we say, we loue him, we must loue his promises contained in his truth; if we obey him, we must obey his com∣mandements reuealed in his will; if we will worship him, we must worship him according to the prescript rule of his owne ordinances.

For the first reason, which we haue shewed to be, the heartie hatred of false doctrine, or* 1.206 false religion, he saith, Portion 15. * 1.207 vers. 1. I hate vaine inuentions, but thy law doe I loue. And in Portion 21. * 1.208 vers. 3. I hate false hood and abhorre it but thy law doe I loue. And in the fourth Portion vers. 5. he ••larly prayeth against it, saying, Take from me the way of ly••••g, and gra••••t me gratiously thy truth. Where we see, that as the mail of God sheweth his loue to the truth, so he sheweth his hatred to lies. Neither must we vnderstand here, that which he calleth the way of lying, for a breach of any particular commaundement, but for a ge∣nerall breach of the whole law of God, & for a thing opposite to the truth of Gods word: so also is it to be vnderstood, when the Spirit of God calleth Satan, the father of lies, that is, of fained and forged doctrine, both in religion and life, as also God is said to be the Father of all truth.

Now it is manifest, I neede not, as I thinke, to shew this out of the Law, nor by the Pro∣phets, nor by the example of godly Kings, how it is by precept commaunded, and by pra∣ctise vsed: onely we will shew a few places in stead of many, Deut. 7. vers. 1. 2. 3. 4. 5. 6. Deut.* 1.209 13. 6. 7. Zach. 13. 3. Where we may see, that naturall loue shall giue place to heauenly loue; the second table must giue place to the first; and the loue of man to the loue of God. Psal. 16. 4 the Prophet professeth, that he will not once make mention of their names within his lips. For examples we may see Reuel. 2. 6. how acceptable it was in the sight of the Lord, that the Church of Ephesus hated the heresie of the Nicolaitans: and Reuel. 3. 15. the Spirit of God reprooueth the Laodiceans, because they were neither hot nor cold. So grieuous a thing is it in the eyes of the Lord, when the world will rather take vp false religion, than zealously gainsay it.

But it may be, that their ciuill conuersation, and outward courtesie, doth much slake our* 1.210 hatred against their superstition and heresies. But what? is this such a thing to bleere our eyes? hath not the like kinde of life beene pretended in the Pope, in the Turke, and in o∣ther kinde of heretikes? But we must know, that we are espoused vnto Iesus Christ, and that two manner of waies: first, by pure meanes; then by single and pure hearts rightly vsing those meanes, by whose Gospell preached seeing we through him are washed and purified, to be presented a bride blamelesse before God, shall we thinke that presumptuous sinne shall preuaile against vs?

It may be we shall faile in some particular things, but it shall not breake the whole course of our life: we may sinne of humaine frailtie, but we shall not sinne of diuellish hy∣pocrisie;* 1.211 temptations may giue vs a foyle, but they shall not finally ouercome vs; sinne may dwell in vs, but it shall not raigne ouer vs. Now when a man will be ouerwise and ouer righteous, not contenting himselfe with those waies, which the Lord in his word hath set downe, he cannot be sound, because his religion being corrupt, his life cannot be vn∣corrupt.* 1.212 On the contrarie, if we finde our sinnes to be couered in Christ, that our igno∣rance is enlightened by his wisedome, our guiltie liues iustified by his righteousnesse, our vncleane affections sanctified by his holinesse, and our miserable and vnstaied spirits staied vpon the hope of his redemption, we may boldly say sinne shall not raigne, and ouer ma∣ster vs, seeing God hath iustified vs, who will come and lay any thing to our charge? Wherefore seeing we are purified by faith, and our faith is grounded on Gods word, and

seeing all their ciuill behauiour is hidden vnder hypocrisie, couered with selfe-loue, and* 1.213 stuffed with vaine-glorie, we may boldly say they are but hypocrites deceiuing vs with the histrionicall visard of ciuill righteousnesse.

Furthermore, if we shall compare the estate of the Church of God, with the condition of the malignant Synagogue, we shall see them as farre differing, as the light and darknes, as the shadow and the body, as God and Be••iall. As to poynt out one estate, namely in af∣fliction, we shal finde in them neither faith, nor constancie, but hypocrisie, and periurie; no* 1.214 wisedome of the Spirit to desend themselues, but dissembling to hide themselues; no hea∣uenly ioy, in their suffering no patience of minde, but miserable murmurings, & blockish vnsensiblenesse, no long sufferings, nor heroical spirits when they shal boyle in cauldrons, as some good Christians haue done; all which notwithstanding we shall finde in Christ his Church, wherein they that suffer are persecuted for the testimonie of a true faith; their faith is vnremoueable on the word of God, their cōstancie in perseuering wonderfull, their wisedome in answering abounding with courage and humilitie; their ioy through hope, and as it were a present enioying of the life looked for vnspeakable, their patience vnmi∣nishable, which thing whilest the wicked Church goeth about to follow, it is like an Ape* 1.215 imitating a man, and may be compared to the Asse, which would be like a Lion.

For da••e heretikes auouch their sects, as the true Church professe Christ and his Gospel? will they not lie and dissemble, when Christians speak their conscience? will they not raile,* 1.216 when Gods children speake humbly, and constantly? doe they not die either like rauening dogges, or else become like blockes and stockes? so that Sathan seemeth euen to haue possessed them wholy. Let vs see then if the malignant Synagogue doth not so farre dif∣fer from the true Church as an Ape from a man, or an Asse from the Lion. Againe, if we looke on them in prosperitie, they are nothing like vnto vs, the Papists curse vs, we in ho∣linesse of the Spirit doe pray for them: their Church the more it florisheth before man, the more abominable it is in the sight of God: our Church is all glorious within, and is the beloued spouse of Christ: finally, they are diuels in m••ns shape; for euen prophane Chri∣stians and Protestants dare not but in great secrecie blaspheme the name of God, pro∣phane his Sabbaths, defile their bodies with adulteries; yet these men will not sticke to do these things openly; when light and darknesse with them are so confounded, when igno∣rance is simplicitie, when euill and good are shuffled together, what constancie can be loo∣ked for among men? They be bleared with the viz••rd of ciuill honestie, which notwith∣standing* 1.217 is to our shame, in that they can doe so great things for vaine-glorie, and to get credit to their sect, when we cannot doe halfe so much for Gods glorie, and to maintaine his word. But if we will be politike to spare with Saul (euill men) the Lord in his wrath will make vs persecute good men (for Saul not punishing Agag, did afterward persecute Da∣uid:) wherefore our righteous soules must be grieued with the iniquities of our times, and we must shew our zeale in religion by a hatred of lies, howsoeuer they be cloaked with the histrionicall visard of ciuill honestie. For as it is dangerous to aduenture our selues to be ••ainted with the grosse aire of the pestilence: so must we care and make conscience, to keepe our selues from all contagion of pe••ilous vntruthes.

The second reason as we said, is the circumstance of the time, both in that his owne per∣son was contemned, as port. 14. 6. The wicked haue laid a snare for me, but I swarued not from thy precepts. As also in that the word of God was so slenderly regarded and almost brought vnto vtter contempt, as in port. 16. vers. 6. It is time for thee Lord to worke, for they haue de∣stroyed thy law.

For the first how wonderfully doth it commend his loue to the word, that when they made faire profers, no gaine could get him; when they began to threaten him, no terrour could dismay him; when they circumuented him with preferments, no pleasure could preuaile with him, no promise could winne him? For the second, they oppressed him with iniuries, they vndermined him with benefits, they supplanted him with politike slanders, and set faire faces on their vile causes, and yet none of these did so preuaile, that either their violence could enforce him, nor their liberalitie allure him, nor their policies and subtill cauilling beguile him one whit, to be drawne from the true worship of God, which

was an infallible token, that vnfainedly he loued the law. O singular triall, that when the law elsewhere had no entertainment, yet hee did defend it though hee was so highly con∣temned.

Experience doth teach vs, that the more godlinesse is oppressed, the lesse it is regarded, and that not of the vngodly and wicked ones onely, but euen of the very children of God, aswell by calling, as by election. Dauid Psal. 73. saith of himselfe, that he fretted to see the prosperitie of the wicked: Iob, Ieremie, Ab••uck in times past, and many of the Saints of God in our times are greatly troubled and grieued, to see how it goeth with the wicked, and fareth with the godly. This then is a sure token of his loue to Gods word, euen then to esteeme it, when of the times it was hated: neither is this any true triall or argument of the loue of Gods word, to fauour it whilest others doe fauour it, but when all formall li∣king of it beginneth to decay, then in truth and constancie to professe it, argueth true and constant loue of it. And it must not be strāge vnto vs, that the Church is often vexed with wicked heresies, because it is the infinite iustice of God, when men with feare and loue, doe not obey the truth in a good conscience, whereby they diminish the glorious credit of the childrē of God, to giue them ouer to some horrible heresie. At what time we may see both the grace of God in giuing strength to his to beleeue euen in the middest of heresies, as al∣so the faith of his children euen then to be constant when others reuolt from the truth. As to continue in our former example of Dauid.

First he was taunted, when it was said, who is this man? is it not the sonne of Ishai? Then be∣ing betrothed and contracted to the eldest daughter of Saul, he was deluded and depriued of her. Afterward Saul prouoked him with open violence, how beit still he perseuered in the loue of Gods truth.

To applie this to our selues, if a man now a daies ••e called a precisian, or termed by the name of a Puritane, & that some worldlings thus reason with him: What will you become* 1.218 a Precisian? will you giue ouer and forsake your frends? and commit your selfe to their* 1.219 companie, who are not able to preferre, pleasure, nor profit you? wil you now enter so hard a life? and suffer so odious a name? Doth it not come to passe, that this first blast bloweth vs away? Other some can be content to giue their names to God, but when they can take* 1.220 no course to get liuing and preferment, then they begin to shrinke. These men making godlines a gaine, will so long worshippe God, as they may get profit by it. But wee must neither let contempt abash vs, nonbenefits allure vs, and when all law is against vs, and of all wee shall bee troden vnder foote, when wee shall be compassed with so many euils that these temptations wil come vpon vs, it is better for you to giue ouer, than thus to run on, and to put your selfe in danger: that which hath been in you, was but a melancholike hu∣mour, if you giue place to such affections, you may hurt your selfe: when all these things shall meete with vs, wee must shew our loue by resisting them and cleauing to Gods lawe. If we be not Ieroboams, yet we may be Rehoboams; Ieroboam hee set vp Calues; R••••o••o•••• a* 1.221 while determined to keepe the lawes of the Lord, but afterward he fell to 〈◊〉〈◊〉 exer∣cise. This now is a singular triall of his loue, who saith of himselfe for our instructiō, I haue bin had in derision, and the bands of the wicked haue robbed m••••e, &c. They haue fo••••ged lies and laid snares for mee, yet doe I not forsake thy law. So that no iniuries could wearie him, no con∣tempt discourage him, no benefits allure him, no subtill daungers make him to quaile in despaire: his faith was so sound in Gods word, and his loue so pure in an whole heart. One thing we haue omitted in the former reason which here must not be left out. If we be espoused to Christ in the Gospell, we are assured that he will keepe vs from falling, or if we fall he will saue vs from lying in our sinnes.

But leauing this, let vs come to the third reason, which was the great felicitie, which hee* 1.222 felt in the word, and the sorrow, which he felt in the contrary. For the first he preferred the* 1.223 word: 1. Before all profit, as port. 16. 7. I loue thy commandements aboue gold, ye•• aboue fine gold. 2. Before all pleasures, as port. 13. 7. How sweete are thy promises to my mouth? yea more than hony vnto my mouth. 3. Before glorie as▪ port. 8. 1. O Lord thou art my portion, I haue de∣termined to keepe thy lawe. And portion 14. 7. Thy testimonies haue I taken as my heritage for euer, for they are the ioy of my heart. Now, because in a spoyle all these things doe meete to∣gether,

〈2 lines〉〈2 lines〉* 1.224 〈3 lines〉〈3 lines〉.

Seeing then we are giuen to loue our selues▪ and to make 〈◊〉〈◊〉 a gaine, or rather loue the word for gaine, pleasure, and vaine glorie, wee shall see how great a thing it is, to loue the word for it owne sake, that is, because it is the word of God▪ But many will vrge the vse of lawfull things and say, Why may I not eate this mea••e? may I not weare this fashion? may I not put on such apparell? they bee lawfull the•••• natures▪ I answere, that* 1.225 they bee indeede lawfull in themselues, and while the•••••• are nakedly considered, and as they are vncloathed of other circumstances; yet wee are to a 〈◊◊〉〈◊◊〉, with medi∣tating on things conuenient, least we turne the libertie of the Spirit to a 〈◊〉〈◊〉 of the flesh. See here how wee loue pleasures more than the word. Some are godly so long as they can get gaine by their godlinesse, who quickly can be cold, when they haue gotten greater preferment in the Church of God. They forget that which wee must remember, that wee must grow in zeale, in loue, in affection, and indiligence, as wee ••••rease in out∣ward things, that we may shew our selues not so much to seeke after profit as after a better life, not vaine pleasure, but pleasure of the minde, not carnall glory out the hope of Gods kingdome.

On the other side, wee are to see how his afflictions grew, when hee sawe the neglect or contempt of the law in others: for his eyes failed, his heart was 〈◊〉〈◊〉, his spirit panted, his fleshe parched away. Thus, whilest hee measured himselfe by the word how his inward man ebbed and flowed in a delight of the word, his ioy increased, and decreased with the estate of the mind, insomuch that hee desired for no other end to liue, than to feele the comfort of Gods promises, and his affections gouerned by the word of God. For he saith, portion 3. 1. Be beneficiall vnto thy seruant, that I may liue and keepe thy word. Wherein he agreeth with a saying of Paul, Galath. 2. 20. I liue, yet not I now, but Christ liueth in mee. But I feare that I* 1.226 speake mysteries and paradoxes vnto a great many▪ who yet are but naturall men, and may learne these things of simple men in the country. Well let vs learne if wee cannot bring foorth 100 folde, yet let vs bring foorth 60 folde; if not so much yet at the least 30 folde; vnlesse we be either stonie ground, who for want of roote, in time of tribulation and perse∣cution will be offended; or as the thornie ground, being choked with worldly cares; or as trampled ground, which is troden of all men. And here is one thing to be noted more no∣table, that is, he was not grieued for himself alone, but euē for others, which made no con∣science of Gods word, was he grieuously vexed and tormented, as portio 7. 5. Feare is come* 1.227 vpon me for the wicked, which forsake thy law. And portio 17. 8. Mine eyes gush out with riuers of water, because they keepe not thy law. And in portio 18. 3. My zeale hath euen consumed mee, be∣cause mine enemies haue forgotten thy words. He was not onely grieued for his owne incredu∣litie, but for the incredulitie of others; he lamented not onely his owne wants; but also the wants of others; his glorie was then chiefest, when the word was glorified; his griefe, when the word sustained wrong, did most abound. Like zeale was in Paul, who cared not for his owne bonds, so the word of God might be free: neither did hee care how much he did suffer for the Gospels sake, which he preached, so others might thereby ••e confirmed.

Now if we shall lay this with due examination of our owne hearts to our seuerall liues,* 1.228 we shall see many grieued for their owne sinnes, which are not grieued for the sinnes of o∣thers. But if we could be grieued both for our selues and for others, it were an infallible to∣ken, that we sought not our selues, but Gods word▪ Many likewise are comforted, when they finde Gods glory set forth in themselues, who cannot so praise God when they see it in others.

Many indeed (as Io•• witnesseth) can declare ••loquently against the sinnes of others, yet we see few weepe and lame it for them, as he did▪ But aboue all▪ notable is that place of the Spirit of God to stirre vs •••••• to this practise, which is Ezech. 9. where a man is mentioned with a writers in••khorne by his side, which is sent of the Lord to goe through the middest

of Ierusalem, and to saue from the destroying and reuenging Angell (which was to come) all them that mourned and cried for the abominations, which were done in the citie. In which place▪ by marking the children of God vnto saluation, is shewed the manner of thē, to w••••▪ to mourne, and c••ie out against the wickednes of the people, which they see com∣mitted against Gods glorie. Paul (1. Cor. 5.) sheweth the Corinthians, that they had re∣iected & despised the incestuous person, but he also telleth them, that they had not mour∣ned for him: the effect where of is set downe 2. Cor. 7. where the Apostle reioyceth, that he had wrought in them a godly sorrow, not to be repented of. We must therefore learne to lament the sinnes of them; with whom we liue, and specially of them ouer whom we haue charge▪ least in not so doing we be made guiltie of the sinnes of others. Let vs then away with that carnall emulation in the graces of another, and let vs learne to giue God the praise of his gifts in others, as though they were bestowed on our selues. But alas, our cor∣ruption is great here in▪ and is well set downe (in Luke) in the elder brother, who repined at the receiuing of his younger brother into his fathers fauour.

Now to draw to the fourth and last reason, which concerneth the meanes vsed of the* 1.229 Prophe•• they were these; conference, prayer, praise or thanksgiuing, and a vowing of his obedience to the Lord, whereof I will speake in order, and of the first: first, I am (saith he, port▪ 8▪ 7.) a companion of all them that feare thee, and keepe thy precepts. And port. 10. 7. L•••• such •••• feare thee▪ turne vnto me, and they that know thy testimonies, that I may both * 1.230 impart my feelings and comforts vnto others, and that they may strengthen me with their gifts: such was his humilitie▪ that notwithstanding his high calling, he desired euen to profit by others. In naturall things experience doth teach vs, that young men cannot satisfie them∣selues with a priuate vse of their exercise, but if any one haue inuented a pleasant conceit, he cannot be quiet vntill he haue ioyned himselfe with others therein: such is their loue to their carnall deuices. Which thing if it be so vsuall in earthly things, how much more is it requisite in heauenly things? Many will studie for a trade and methode by themselues, whereof none shall be partakers, but they will still be the fathers of it: but it was not so in Dauid▪ but whatsoeuer he had, he would teach it others, and whatsoeuer good thing he* 1.231 heard▪ he would learne it. He had not this spirit, to say, Tush, I haue enough, I know ma∣ny things, I neede not to conferre. Paul thanketh the Romanes, and protesteth himselfe a debtor vnto them, for their communicating of spiritual things vnto him. Wherfore let vs exhortione another, wher one another, admonish one another, and watch one ouer ano∣ther for good▪ and suffer our selues to bee exhorted to perseuerance, to be whetted for our duties, and to be admonished of our infirmities, and let vs be grieued that wee haue made so little exchange of our talents, to bring so small increase to the Lord.

The second meane is prayer: wherfore he said so often, portiō 5. 2. Teach me, O Lord, the* 1.232 way of thy statutes▪ &c. & portion 9▪ 2. Teach me good iudgement and knowledge. Where some∣time* 1.233 he delireth to haue his iudgement inlightened; and sometimes his affections cleered. Well, was hee one that was wiser than Gad and Nathan, and yet had this affection to growe in the knowledge of wisedome, and shall not wee be ashamed, if wee pray not? He felt this ioy & delight of the word by measure in him, he felt sometimes a cleane heart, sometimes* 1.234 an hard heart▪ sometimes vnspeakable ioy of mind, sometimes exceeding dulnes of mind, sometime hee seemed to haue enioyed the comforts of Angels, sometimes no comfort at all▪ So let vs thinke our selues to be as betweene light and darknes, clowdes and brightnes, sometimes hauing patiēce, and sometimes murmuring, sometime purposing to do good, sometime fainting in bringing them to passe.

Concerning thanksgiuing, which was another of his exercises, it is said, port. 21. 4. Seuen* 1.235 times a day doe I praise thee, because of thy righteous iudgements. Where hee sheweth, that hee* 1.236 vsed this kinde of worship often; which thing with vs is farre contrarie, because wee pray more than we giue thankes▪ The reason is, wee are giuen in greater measure to feele our wants, which prouoketh vs to prayer, than to see Gods benefits receiued, which might moue vs to thanksgiuing▪

The next meanes, by order the fourth, which the man of God vseth, is here by name set downe, meditation. But some will say; How commeth it to passe, that among so many and* 1.237

sundrie meanes no mention is made of hearing and reading the word of God? Wee an∣swere, that this is a Psalme of experience, and not of knowledge. And hee that seeketh for* 1.238 knowledge here will want methode: but wee must trauaile with the Prophet to finde the truth so applied to our hearts, as wee may shewe as well our infirmities, as our excellent graces. Againe, because hearing is the sense of discipline, and many will attend on rea∣ding and hearing, which will not bestowe time to conferre, to pray, to giue thankes, to me∣ditate, or vow their obedience to the Lord, he comprehendeth the one in setting down the vse of the other. For if in our reading and hearing for want of meditation we doe not pro∣fit, we are as coloured in the Sunne: wherefore wee must admonish, and ••ee admonished; we must pray, and prouoke to pray; we must meditate and often thinke o•• those things which we haue heard or read.

Indeede knowledge, reading, and hearing are sweete euen to a naturall man: ••ut to* 1.239 conferre, to be admonished, to pray, to giue thankes, be things hard and difficult. It may be that some can pray to serue the times, because of the law which constrained them: but how many shall wee finde that doe it priuately, in trueth, and voluntarily? Some read, and they rest in the generall rules, not making any vse of it to themselues, and so learne that which is another mans, not appropriating it to themselues for want of meditation. Whereof it commeth to passe, that wee see many make a learned sermon in generall pre∣cepts, who when they come to particulars, to comfort those that lye sicke, or to raise vp them that are tempted, for want of practise in themselues can say nothing. The very Hea∣then* 1.240 could grant, and you know who speake it, that a m••••s life was a cogitation of death. But because we can meditate of death, for that we ioyne with it the hope of immortalitie, I say, that a Christian mans life m••y well besaide to bee a meditation of the law of God▪ and how hee shall stand before Gods iudgement seate. Which meditation in this man of God sheweth, that euen from the heart he loueth the law of God. If we examine our selues, we shall finde our tongues to cleaue to our teeth, and to the roofe of our mouthes▪ whereby wee see, that we* 1.241 cannot say this with the prophet, that from the abundance of the heart our mouth spea∣keth For we sinde by practise, that we heare, reade, and sing so coldly, as we shew, that our affections are almost dead within vs.

There followeth in the end of the verse, continually. Wee know by proofe of daily expe∣rience, that whatsoeuer we loue, of that we continually thinke. And in that this qualitie or* 1.242 circumstance is ioyned with meditation we are taught, that though we must reade, heare, conferre, pray, and giue thanks often, yet we must meditate continually. For as it is absurd to say, that a man should be continually reading, or conferring; so we must know, that it is requisite in all these things to examine our selues by meditation, whether we reade profi∣tably, conferre effectually, or pray vnderstandingly.

That we now haue this continuall meditation, we must pray that we may haue a loue to the word. Loue indeed were of it selfe eloquent enough, if we had it in any good measure;* 1.243 but to stirre vp this loue, we must vse many reasons about the nature of the word, how it is mysticall, pure, and eternall; which when we see in truth, we shall loue the word.

Where he saith, in it is my meditation, wee must vnderstand, that it was no rouing medi∣tation, but that it was circumscribed within the compasse of the law of God. Now to our profit, let vs learne to meditate according to the law of the Lord, and so, as vnder the ge∣nerals we may touch the particulars, to make the vse of them in our selues. Thus we haue seene the cause of this effect, to be loue. For as the rich men of this world meditate of ga∣thering goods, naturall louers of their loue, and ambitious men of their preferments; so the man of God hauing no greater riches, pleasure nor glorie, than in the word, maketh it his whole delight and studie. For where we loue, thither loue doth easily drawe our affec∣tions with it.

We haue heard why mention is made only of meditation, namely, because it is the life* 1.244 of all the other meanes, and maketh them more fruitfull; and why his meditation was ma∣ried to the law, euen because it excludeth all vaine collections, which proceede of general knowledge. Besides, therefore is meditation named, because it most agreeth with the na∣ture of loue. For though we cannot alwaies be reading, hearing, or talking of those things

which we ••••••••, we may alwayes thinke and meditate of them. Now what is the cause, that 〈◊◊〉〈◊◊〉 is preached, and ••o little is practised, but because wee vse so little conference, prayer▪ and meditation? The remedie hereof is, to knowe what a sinne this is, and that a∣mong all 〈◊〉〈◊〉 in the day of trouble, none so great to torment our consciences, as that we haue tested in a generall 〈◊〉〈◊〉, and ••••••••ng of the word, without applying of it to our seuerall practises by meditation. He hath shewed now his loue: in the verses following hee setteth downe the fruite of his loue. For as hee shewed, that the word of God is of such na∣ture, that aboue all other things i•• is eternall: so also hee sheweth, that the effects thereof are eternall. And whereas men desire nothing more, than that wisedome whereby they may excel their enemies in policie, their teachers in doctrine, and the aged in counsaile, he declareth that hee made this choyse, to set his loue on Gods word, which performeth all these things. As loue then is the mother that breedeth meditation, and meditation is the nurse to cherish this loue: so here, because the argument of the effect doth most with men preuaile, hee sheweth the mightie power and operation of the word of God. What is the reason why men do not r••st and stay themselues wholy on Gods law? Surely, because they are not perswaded, that there is such excellent wisedome in the same. We see then, that wee must learne for the generals, to bee wise in sobrietie, and according to the word of God, knowing that the Scriptures are sufficient to touch, to improue, and correct, and to instruct i•• righteousnesse, that the man of •••••••• may bee absolute, being made perfect vnto all good workes, 2. Tim. 3. The Wiseman counsaileth vs, Eecles. 7. 18. that wee should not •••••• iust euermuch, •••• make our selues ouerwise, least web: 〈◊〉〈◊〉. Where he sheweth, that this is the way to bring blockishnes, to make our selues wiser than God, and to deuile to become more iust than the word prescribeth vs. What is the cause why so many are so foolish in their death, when they haue ouerreached themselues, as Achitophel, Surely because the Lord doth in••••uate them, whilest they would be wiser than the Lord, so that their wisdome is 〈◊〉〈◊〉 into chil∣dishnes, and their policie commeth to nothing. What is the cause that we are no more oc∣cupied* 1.245 in the reading and hearing of the word? Doubtlesse because it is a base and simple thing in our iudgemen•••• and containeth not so high mysteries in it, as the Prophet here setteth downe by proofe in his owne person. Neither must wee thinke, that as it were with a trumpet he doth here blow and sound forth his owne praise, but rather by his example is desirous to stirre others vp.

Vers 98.

By thy commaundements thou hast made mee wiser than mine enemies: for they are ••uer with me.

THe first of the particular effects, is contained in these words: By thy cōmandements thou hast made me wiser than mine enemies. Wee see how men now adayes straine their wits to match their enemies in policies & deuices, but few thinke on this sound meanes, whereby we shall surely preuaile against them. Now if it be so that whatsoeuer is written, is written for our instructiō and comfort, in making mention of the meanes, the Prophet of the Lord doth teach vs, that it was no extraordinarie worke of the Lord proper to him, but a meanes appointed of God for vs all to follow. Whereby hee teacheth vs, that God will blesse vs to attaine to the like wisedome, if we will endeuour to vse the like meanes.

To apply this to our profit, wee must gather the particular out of the generall doctrine* 1.246 on this manner: whosoeuer shall haue the commaundements of God euer with him, hee shall be wiser then his enemies, than his teachers, than the ancient: but Dauid did so, or wee doe so: therefore Dauid and we shall finde this wisedome. But some man will say, Ex∣perience teacheth vs a cleane contrarie doctrine, that Gods children are not so wise in* 1.247 their light, as the children of this world are in their generation. I answere: That it is true, experience prooueth, and our Sauiour Christ teacheth, but this I adde, that the experience commeth from our small sight of the word, and not for any want of the word it selfe, when Gods children haue it on their side. And our Sauiour Christ his speech tendeth ra∣ther to shew what it is, through our corruption, than what it ought to be; so that iustly he vseth it to our shame. Indeede ciuill wisedome which choketh in them all temptations,* 1.248

with worldly delights, hauing the diuell to be their schoole master, doth worke in them a contentation of minde, while for a season, they smother, as they thinke, the iudgements of God breathing vpon them. And because on the contarie, the spirits of Gods children are occupyed in heauenly things, yet often the flesh so laboureth against the spirit, that whi∣lest they would be wiser than the Lord, or would vse any indirect meanes against their ene∣mies, or in vsing good meanes, faile in prayer, or, in not staying themselues on Gods pro∣uidence, and appointed time of deliuerance, it commeth to passe that they are ouercome. * 1.249 But whilest they renounce themselues, and their owne wisedome, and craue counsaile of God in his word, and the direction of his Spirit by prayer, whilest they vse good meanes in a good cause, and keeping a good conscience, waite on the hand of the Lorde, they shall bee sure to haue the ouerthrowe of their enemies. Proofe doth teach vs that a silly soule in the Countrey, which walketh in the wayes of the Lorde, will soone discouer the shifting pollicies of a worldly learned man, brought vp in the Vniuersitie; because the wrath of the Lord hangeth ouer the one, and his mercifull spirit watcheth ouer the other: But so long as wee will shoote with Sathan in his owne bowe, and repell policie with policie, what* 1.250 follie shall be found in vs? though we can howle loftily with the wolfe, and deale cunning∣ly with the Grecians, when as the Lord will neuer suffer a good cause to be maintained by euill meanes? Some of vs seeke the word, but in seeking it we rest in our owne good mea∣ning, not humbling our selues before the Lord; but our wisdome herein must come from the spirit. For we can no more by the eie of reason, see the light of the word, then Howlets looke vpon the bright Sunne. Wherefore the Lord will haue vs in all controuersies with our aduersaries, to depend on him, and to know, that the cause must not depend on our owne shoulders, then must we by faith in the bloodshedding of Christ, beleeue that our sinnes, neither new nor old, shall hinder the helping hand of the Lord. We must trust on Gods prouidence and promises, and stay our selues by prayer on his wisedome, if we look to be wiser than our aduersaries.

An excellent example hereof we haue to proue, that secret sinnes not repented of, may* 1.251 hinder the Lords dealing with vs against our enemies. We read that after that filthy incest mentioned in Iudg. 17. which made the Leuite (whose wife was abused) to cut her in twelue peeces, and send her through all the parts of Israel; there was warre betweene the Benia∣mites and Israel, and the Beniamites being but few in number, and maintaining an euill cause, in two battels ouercame the Israelites, vntil at length they humbled themselues with prayer and fasting, and repented of that euill which was amongst them: so that in the third assault, the Lord gaue his people strength mightily to preuaile against their enemies. So we may haue a good cause, and vse good meanes, and yet for want of reconciling our selues to God for some sinne new or old, we may suffer the ouerthrow. If then our cause be* 1.252 good, we must vse good meanes, faith in Christ, trust in his prouidence, and staying our selues on his wisedome. Doe we not see by experience, how the Martyrs of God humbling* 1.253 themselues on this maner, preuailed in mightie power against their accusers? Deut. 4. Mo∣ses sheweth, that the enemies of God were driuen to confesse, that only Gods people were wise, euen because God gaue them good lawes. This was it that made Ioseph wiser than his brethren, Moses wiser than the Egyptians, and Daniel than all the Magicians of Baby∣lon, and Dauid than all his politike enemies.

Marke (I pray you) all figuratiue, hyperbolicall and darke speeches, the Metaphors and Parables, which are in the word of God, and you shall finde, that they were learned people to whom the bookes were written, and had attained that measure of wisedome and know∣ledge, which in our time none can vnderstand, but they which are brought vp in learning: which thing we may also obserue in them, of whom the Histories of the booke of God are written, and yet who were more blockish then the Iewes, after they had transgressed so ob∣stinately the law of the Lord?

But shall wee vnderstand this, as though the children of God were in euery particular* 1.254 action wiser then the wicked ones? No, but onely in those things, and then, wherein and when they vsed this wisedome of the Spirit, and gaue themselues and their causes to be go∣uerned according to Gods word. Looke on Dauid, who though hee was wise, so long as

he kept a good conscience, yet harkening to policie, and not willing to stay himselfe on the simplicitie of Gods word, how suddenly was hee ouercome, and yeelded so farre, that he dissembled euen to fight against Gods enemies? Whiles he was in his fetching policies, did not the Lord send enemies the instruments of destruction to his wife and children? Whilest he would rest on God hee was wise, but when he would number his people, he was confounded. What did his policie in adulterie preuaile, to disguise in such sort Vria••, to make him drunken, to set him in the forefront of the battaile, was he not much foyled? Sa∣lomon, who whilest he walked before the Lord, was wiser than his father Dauid, when hee gaue himselfe to many wiues, and began to be secure, and to runne into grosse Idolatrie, was greatly displeasing in the sight of the Lord. Iehosaphat so long as he obeyed the Lord,* 1.255 was feared, but when in policie he ioyned himselfe in affinitie to a wicked King, he was al∣most confounded, and surely had been punished, had hee not in repentance turned, and humbled himselfe before the Lord, whose policie also in ioyning his ships with the ships of Ahaziah, was afterward punished in his posteritie.

Vers. 99.

I haue had more vnderstanding than my teachers, for thy testimonies are my me∣ditation.

IN the second particular effect, the Prophet saith, he did excell his teachers, which hee doth not to bragge or boast of himselfe, but commending the free graces of God, he stirreth vp himselfe to make other men not onely to content themselues, 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 fruite, vsing by praier the like meanes; so that if we bring not forth an hundreth fold, yet threescore, or at the least thirtie fold, according to Gods wisedome.

True it is, that the scholler often becommeth better learned than the teacher, which is a singular blessing of God, that the learned man should ascribe nothing to himselfe, and to giue God the glorie, hee enlighteneth where he thinketh meete, and encreaseth when he seeth it good. Now we may see this by experience euen in heathen men. Aristotle was wi∣ser than his Maister Plato, in whom this blessing of God appeared, in that they ioyned stu∣die and meditation with their learning. In Law & Physicke they are most frequented, who with much reading haue vsed much musing and practising. None either in peace or warre* 1.256 haue euer gouerned excellently, but they were great musers, and did often sequester them∣selues from company, then more freely to attend on meditation. This doctrine shall be taught in a contrarie thing. We know there is a speciall kinde of musing, whereby Sathan doth often teach and communicate things to many in greater measure, than they can re∣ceiue by all the books in the world; so also there is a speciall meditating, whereby the spi∣rit of God communicateth to vs more heauenly things than either wee heare or reade. As when Sathan will polish a mans wit to any euill, hee will haue him to waite on him: so God would haue vs to fill our iudgements in the particular meditation of things heard, to see how all circumstances hold and faile. This is then the wit which experience confirmeth, that when wee are taught any thing, which by reason is conceiued, wee can adde, if this bee true, then that is false; if it holdeth in the lesser, then it holdeth in the greater. On this sort* 1.257 let any man heare with meditation, he shall finde something by the generall rule heard: hauing the Spirit of God for his teacher, which the Preacher had not, or saw not, or seeing expressed not. Doe they then most profit, who after hearing doe meditate, and see more by the ministerie of the Spirit, than by the ministerie of the Pastor? Let vs marke it then, by the blessing of God vpon it, and let vs note the contrary by Gods curse vpon it. What is the cause that there is so little profit by the ordinarie ministerie of the word, and so great fruites arise, where it is more seldome vsed; but because meditation is the life of learning, and the death of things conceiued is the want of musing?

Mans minde is infinite, which nothing can satisfie but God or the diuell; and continual∣ly* 1.258 rolleth either in good or ill. In that he addeth, thy testimonies are my meditation, wee must note, that to haue a sound meditation, wee must be circumscribed within the limits of the

word, otherwise it will be erroneous; but being ioyned with knowledge, it refineth our knowledge, and teacheth the vse of it. If Philosophers saw that a mans life was a medita∣tion of death, whereby as they abstained from many pleasures, they became neuerthelesse very vaine-glorious, yet could they not attaine to any sound comfort, because they were destitute of the hope of a better life. But Gods children meditating on the last iudgement day make a conscience of many things past, pare away many present corruptions, and sigh for the remembring of their poysoned temptations to come. How godly people haue excelled their teachers, it needeth not long proofe out of the Scriptures.

Moses excelled all the learned men in Egypt, Daniel surpassed all the Magicians in Ba∣bylon,* 1.259 Paul excelled his teacher Gamaliel, because though the Egyptians were learned, and the Babylonians profound; yet Moses and Daniel refined their knowledge (humane) with the studie of Gods word. And Paul being brought vp in the doctrine of the Iewes vnder Gamaliel, after he came to meditate on the Gospell of Christ, excelled not onely his tea∣chers, but ouer-reached all other of the Apostles, in heauenly 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 vsing their meanes, and more godly meditating on the word, which cutteth off all errors in doctrine, and corruptions of life. Againe, Elie brought vp Samuel, who proued wiser than Elie by his continuall medi∣tation. Salomon excelled Dauid by studie and prayer, vntill he forgetting himselfe, gaue himselfe 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 Iewes.

Let vs marke then the blessings of spirituall meditations, which make vs fit in wisedome to admonish, and in the spirit of consolation to comfort. For in my iudgement, their wise∣dome which depend on generall rules, is in their bookes, and must be fetched from their teachers; but meditations may well be called a readie mother of knowledge, and a nursing mother of wisedome.

If men then will whet their wits, and helpe their memories, they must vse meditation, because when Gods word hath taught vs, we shall neuer neede to consult with our booke, nor take aduice of our teacher.

Vers. 100.

I vnderstood more than the ancient, because I kept thy precepts.

IT followeth: I vnderstood more than the ancient, &c. As we haue heard of the glorious effects of the word in this man of God, how he excelled his foes in policie, and his tea∣chers in wisedome: so now he sheweth, how he went before his elders in prudence and vn∣derstanding. He was wiser than his enemies. Why? because in all his attempts, delibe∣rated not with flesh and blood, but asked counsaile of the Lord, by the word and by pray∣er. He excelled his teachers in good learning: wherefore? because he contented not him∣selfe* 1.260 to stay on the naked rules by them deliuered, but further laboured with his consci∣ence, to make the vse of them profitable to himselfe. He ouer-reached his ancients: Why? because he euer had a speciall care to keepe a true faith, and a good conscience, whereof many had made shipwracke. Whereof then commeth it to passe, that the scholler is often better than his maister? commeth it not from hence, because the Lord worketh according to his will, and bestoweth like effects where like meanes are vsed, blesseth and curseth, de∣presseth and raiseth vp, according to the vsing, and not vsing of necessarie meanes? By me∣ditation the iudgemēt of the godly is refined, by musing the wicked grow by high degrees* 1.261 to the mysterie of iniquitie. For as they be much giuen to this kinde of occupying their mindes: so Sathan doth most thereby conuey himselfe into them, putting such platformes and deuices into their head, that otherwise were wonderfull to come into a mortall mans minde. So then they, that doe not rest in hearing and reading, but endeuour by meditation to finde and draw out an vse of it in themselues, wonderfully doe profit, and mightily ex∣cell others. Let vs not rest in our ouersights, but stirre vp and prouoke our affections to take a new view of those things which we haue heard, whereby we may gather more vnto our selues, than that which we haue heard. And why? Man is a creature reasonable, and by

the light of nature can thus reason with himselfe; if this be true, then the contrarie is false; if it holdeth in the greater, then it holdeth in the lesser. If this good thing hath good ef∣fects, then tho contrarie euill hath ill issues. See how knowledge by meditation doth in∣crease. Againe, because euery member of Christ is annointed with knowledge, according to that measure which the Spirit worketh, as well the hearer as the speaker may profit by vsing the meanes. For by meditation the iudgemēt is refined, the wit helped, the memory strengthened, and stirreth vp affections, as thus: Is this good? I will doe it: Is this the o∣bedience rewarded? I will obey it: Is this forbidden? I will auoide it: Is this threatned with so fearfull iudgements? I quake and tremble to thinke of it. By the helpe of this, ma∣ny will speake on a sudden, because they speake out of the experience of their owne con∣sciences, when the learning of others is in their teachers head, or else in their booke. It is then the righteous iudgement of God, that we are so vnapt to practise, wanting dexteritie of wit, bereaued of sound iudgement, besides many other punishments, due to the con∣tempt of Gods word, when our owne conscience shall accuse vs, saying: This good thou mightest haue had, this comfort thou mightest haue enioyed, hadst thou meditated on the word.

There remaineth the thrid effect, which is in these words, I am wiser than the ancient, &c. Oh notable wisedome! that made him wiser than gray haires, which are of longer expe∣rience. He doth not compare himself with dotish old men, but the wise Ancients, in whom though not the quicknes of wit, yet the pith and marrow of knowledge remaineth. Nei∣ther doth he speake this so much to praise himselfe, as to stirre vp others. If then we shall see a comely old man, speaking law on the bench, and desire to heare some wise experi∣ence, the man of God here telleth vs the way, how before those times we may attaine vnto it. And through the blessing of God on those meanes, the graces of God shall be greater in young yeares, if we labour for knowledge, and with knowledge ioyne conscience, and with conscience practise. For the high way to knowledge is to meditate with our know∣ledge, and to tremble in our hearts, at the maiestie of the word, not ceasing to labour with our selues, vntill by musing we haue felt some comfort. Here of it proueth, that they which haue heard the word of God but a yeare, haue more profited thā they which haue heard it sixe yeares. For vnto him that hath, more shall be giuen, and from him that hath not, euen that which he hath shall be taken from him. If we obserue it, we shall finde prophane Pro∣testants, who now haue seene three Gouernments, which both are ignorant in knowledge,* 1.262 and haue gotten many placards and curtaines for their grosse sinnes. This may teach vs to see into Gods iudgement, who punisheth so seuerely the decay of faith; as also the mercy of God towards them, that lay vp in their hearts, the meditation; and in their liues, the practise of that which they haue heard. I see no more fearefull* 1.263 tokens of the desolations of our times, than that men promising whole worlds vnto themselues, seeke so much for themselues, that they neither desire Gods glorie, nor the Churches profit.

A man may talke with a great Reader, and there be some good things in him, but talke with an exercised minde, and you shall finde in him farre greater, and more excellent wise∣dome. Why doe not the old Protestants grow in knowledge, as they grow in age? but be∣cause they doe not vse to meditate. Many men seemed to haue good gifts, great know∣ledge and dexteritie of wit, who now are destitute and barren of all these heauenly graces. What is the cause? surely the want of faith, and of a good conscience, doth make vs faile* 1.264 in many good things: or else the cause may be some secret sin not repented of, why there is such store of ill, and such barrennes of good things. So that the Lord striketh many with such follie, that they which sometimes tasted of the good graces of God, are now become dull heads. Another reason, why old men doe not grow in knowledge, is, because the more they haue, the more they doe desire. Many are so vaine and light, that a man shall assoone bring an hogge from his haunt, as them from their delights: so the Lord doth make them end their age and life in worldlines, which spend their liues and youths in vanities. If we see one giuen to vanitie, what say we? Oh, there is a wittie yong man: if we see one giuen to worldlines, what say we? Oh, there is a iolly thriuing fellow: and thus for want of a sancti∣fied wit, and sight, we remaine fooles and vnthrifts in spirituall things.

But it standeth with the righteous iudgement of God, that they should be depriued of the vnderstanding of heauenly things, which so greedily turne al their wits to worldlines. On the contrary, where we make conscience to meditate, we growe from a small graine of knowledge to an whole field of vnderstanding. For wee see many vsing their wits to worldlinesse, die in folly, because the Lord recompenceth the vanitie of their youth with ignorance in their age. So it is the mercy of God, to giue them comfort of conscience in their death, which haue had care of his word in their life. Now, we see, because some men* 1.265 thinke so basely of the word of God, how the Prophet hath commended it by the effects, found by experience in himselfe.

Againe he sheweth, that this was not in him, by any particular prerogatiue of Gods spirit, (although the spirit wrought wonderfully in him) but that it earne by vsing the m••••••••s of the word. Teaching vs that as hee 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 vni∣u••••s 〈◊〉〈◊〉▪ but by meditation did appropriate them to himselfe: and wiser than the An∣•••••••• because he learned as well to line according to the word, as to loue it: so we also v∣s••••g* 1.266 •••••• 〈…〉〈…〉, shal find the like effects, though not in like measure. By which effects we 〈…〉〈…〉out these meanes, wee become foolish, dol••••ish and blockish. The word of God 〈…〉〈…〉 a ••••easure, that if such an holy thing bee cast to swine, I doe not dou•••••• 〈…〉〈…〉 see our God will execute his heauie vengeance and iudgements. Wher∣of now 〈…〉〈…〉 it to passe, that w•••••••••• young men, die olde fooles, emptie of Gods grac•• ••f 〈…〉〈…〉 youth were well brought vp of their parents, (as Iohaz vnder I••hoia∣da)* 1.267 who also whil••st they did look into their former life and repent, spake very effectually aginst sin, but in their age, haue not so much knowledge as before? but because they con∣tinue not in the faith, and in a good conscience. It were better to preach to one that neuer heard of Iesus Christ, than to such an old Protestāt, because the one is thankful, the other is vnthankfull. Tell me O man, I speake vnto thy conscience, when thine eye did see into the word, when thine eare did heare it; when thou diddest looke into thine owne consci∣ence, when thou feltest sweetnesse in Gods promises, whē thou diddest tremble with seare of Gods iudgements, and diddest delight in the wayes of the Lord: Oh, how quiet was thy conscience? what comfort didst thou finde in thy minde? Oh, how whole an heart was in thee? And on the contrary, when neither Gods promises were sweete, nor his iudgements fearefull, nor his waies pleasant vnto thee, oh, how cold was thy zeale? how weake was thy conscience? how feeble was thy heart in good things? We shall see some now adayes, and that many, being but priuate men, speake with greater knowledge and conscience, than a Preacher. Why may a Preacher spend his breath, his strength, and his life in prea∣ching, and so small profiting commeth of it? euen because he preached well, and practiseth ill. Wherefore we see here how necessarily, vpon the foresaide effects, the Prophet pro∣nounced as followeth.

Vers 101.

I haue refrained my feete from euery euill way, that I might keepe thy word.

SEeing the Lord will put much into their hands, who handle a little well, wee must ex∣presse our knowledge by life, and our profession by practise. If a man would consider, how fearfully the Lord hath made him, how wōderfully he hath redeemed him, with what power he hath conuerted him, should he spend his youth in vanitie, or his age in worldli∣nesse,* 1.268 and so become depriued of all Gods graces in death? Looke into the former times: Ioseph being but seuenteene yeeres old, was wiser than all his brethren: young Samuel was wiser than old Ely: Moyses than the Egyptians: Dauid than Saul: Salomon was wiser in his youth, than the gray haires: Daniel, Azariah, Mishel, wiser than all the Astrologians, Chaldeans, and Magicians: Timothie being but young, was preferred to the Euangelistship: 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? euen because they are barren in a good conscience.

There was in time past lesse knowledge, more practise, lesse science, more conscience,

lesse vnderstanding, more wisedome; but now there is more knowledge, and lesse prac∣tise,* 1.269 because men labour not to keepe the word of God in a good conscience. When wee shall see therefore heretikes growe wiser then Preachers, Idolaters wiser then true Profes∣sors, some young impes of Sathan, wiser then olde Ancients in the house of God; we must knowe, they are made so foolish, either because they are not of a good conscience, or lye in some secret sinne.

Would it not grieue a good 〈◊〉〈◊〉 to labour many Winters and Sommers, and in the end to finde no Ha••uest? what 〈◊〉〈◊〉 full thing, thinke you, would it then be to a Minister, after he hath long trauailed to •••••••• no fruit? The Lord vndoubtedly will punish such fruit∣lesse Professors, with hardnes of heart, i•• they will not heare with care, that care may cause prayer, that prayer may bring forth meditation, and meditation may haue in fruit in godli∣nesse, and practise in perseuerance.

In this verse then, the Prophet declareth, that as before he vsed the right meanes to god∣linesse,* 1.270 and therewithall had the proofe of good effects: so now he had power from God, to resist all lets, hinderances, and encombrances therunto. Whereby hee teacheth vs, that these two things especially make to attaine true godlinesse; the one, to vse good meanes thereto; the other, to auoyde carefully all occasions which may hinder vs from the same. Neither must wee thinke that all these things can be done presently: for if Rome was not built all in one day, who would thinke Ierusalē should be built in one day? Surely the ne∣cessitie* 1.271 of this practise is such that vnlesse men make couenants with themselues, and bind themselues as it were in body and soule to auoid occasions of euill, they shall neuer attaine to true godlines. Manie will confesse, that they ought and will learne the way to holinesse of life; but in the meane time, because they will not forsake their euill wayes, they faile in their purpose. To the bettter vnderstanding of the Prophet, we must vnderstand, that euill wayes are in two things considered, either as they be euill in their owne natures, or as they* 1.272 be euill by circūstance: the first, all men will confesse to be auoided, as full, concupiscēce, wrath, murther, malice, & such like: and yet the cause why many men are lesse carefull in holy things, is, because they make no conscience to stay euill things, no•• to vnburdē them∣selues of all worldly delights. But what is the cause that thou canst not ouercome world∣lines and vanitie? thou dost not consider that thy reason is corrupt, and that if thou fightest not against thy corrupt reason, thou canst not auoide corrupt affections. If a man would fight against Ambition, he must not first fight against the thing it selfe, but against his own* 1.273 reason leauing him there unto, which on this manner perswades him. If I may attaine to such dignitie, I shall not become so much subiect to others, but others shall submit them∣selues to mee: I shall purchase to my selfe credite, countenance, and authoritie, to pleasure my friends, and withstand mine enemies. Thus we see why we cannot ouer-wrastle the va∣nities of this life, because we striue not aright. Now likewise, how are we so enabled to for∣sake our worldlines, euen because we doe not depend on Gods prouidence. Then the way to fight against couetousnes, is to fight against the distrust of Gods prouidene, and want* 1.274 of beliefe in the word of God, in that for too much loue of this world, and too little loue of the word, they doe not deuide their times, that sometimes they may giue themselues to prayer, to reading, to conferring of the word. And how doe these men reason with them∣selues? I shall one day be olde, and Age is accompanyed with many euills of weaknes and impotencie: I must not thinke then to liue without miserie, vnlesse I liue now with some care: I must prouide for my wife and children, and not leaue them to the broad world; it standeth me therefore in hand, to worke, and to take paines, whilest I may. So the pleasure of this temptation, taketh away the sweetnes of the meditation of the life after death. Ma∣nie* 1.275 striue against anger, and yet the more they striue, the more they fret, because they resist not the beginning of their Anger, which is a secret pride conceiued in their mindes. For of pride, (saith the holy-Ghost in the booke of the Prouerbs) commeth contention. Such men haue this reason, whereunto they yeelde; I haue deserued well of their hands; I neuer did them iniurie, they ought to haue esteemed otherwise of mee, they haue abused mee greatly; who therefore can beare such contempt and miuries? Now if we fight in hum∣blenesse* 1.276 of minde, against this corrupt reason; wee shall fight against our Anger. I sup∣pose

a bruite beast is not so ill in his kinde, as a man in his corrupt iudgement. Then lowlinesse in taking a fight of our wants in good and heauenly things, is the thing that will humble vs. This is that, which will cut our combes, when wee thinke too well of our* 1.277 selues, when we see too much by our painted sheath, this will make vs to pull downe our peacocks tayle.

What maketh young men so loose, and profit so little by all the admonitions, which are vsed to them, but onely their corrupt reason, which on this sort deceiueth their soules: Why, is not this lawfull? doe I any body harme in so doing? doe not all others this as well as I? Well, if they will not bidde warre against these corrupt imaginations, they shall neuer preuaile against their euill affections. Whereof is it, that the wisest men become whore-hunters, and the wisest women often become whores? is it not because the Lord pu∣nisheth the pride of reason with filthinesse, and whilest they will not fight against corrupt reason, they cannot get the victorie ouer their filthie affection? they will thus reason, I haue beene thus long married, and haue no children, my wife is neuer quiet, she is a shrew; I will see if I can haue children with another, and haue quietnesse abroad. Bid battell then to reason, if you will fight against sinne, for iudgemēt being conuinced, we may the better encombate with affection. Let vs then take heede to those conceits, which are not yet in the bowels of the braine; for then the diuell is brought to infect reason, and so draweth neere to corrupt affection. All idle thoughts & discourses comming but to the mind, must make vs afraide, least we become corrupted. And let vs remember, that wee must loue the* 1.278 Lord, with al our hearts & mindes, & that he taketh vp to his glory al our cogitatiōs. And therfore though we yeeld not to lust in affection, we must strike at cōcupisence at the first motion, because our thoughts haue not been wholy with the Lord: We must destroy the broode, whilest it is in hatching, and wound sinne before it haue receiued a perfect shape. For it is better to striue against sinne, whilest reason is on our side; than when both reason and affection are conspired against vs. Now let vs examine our selues, & euery man search his own heart, whether we be grieued for the sudden discourses and glauncing imaginati∣ons in vs, or rather whether they be not sweete vnto vs.

What is the reason why wee refuse to sinne? is it not because wee thinke thus with our selues; What shall I doe this thing? Shall I commit this fact? It is a beastly thing; it is a dan∣gerous attempt. For there are some which will mislike to haue themselues misled with the temptations of murder, of stealing, or adulterie, and yet will let passe quietly in them ro∣uing imaginations, and idle cogitations. We see in many after their fall repentance com∣meth:* 1.279 for if in iudgement we could before sinne preuailed, discerne the corruption of rea∣son deceiuing and leading captiue our affections, as wee doe after wee haue sinned, wee should not so soone be deluded. For we see it commonly commeth to passe, that we repent vs, and mislike our selues for some foregoing euil: we say, Oh what a foole was I, that could not consider of this? where was my wit? how was I besotted? Conuince a naturall man of* 1.280 his reason, and he wil be ashamed of his purpose, but so long as he hath reason on his side, hee will not yeeld an inch. Why commeth it to passe, that there are almost no Heretikes conuerted, and so many profane professours conuerted? but because the sinne of these men is the sinne of affection; the sinne of the other is the sinne of reason and iudgement. Peter of whom we reade in the Gospell, did not so much sinne of affection, as in reason▪ For being put in minde of Christ his afflictions, how he should goe vp to Ierusalem, and suffer many things, and consulting with reason, thought it a very straunge thing, and not agree∣ing to equitie, that such a Prophet and mirrour of the world, and that he that had done so many good things, and had wrought so many miracles, in that country, neuer doing any harme to any man, should suffer of such men. Wherefore when as our Sauiour Christ sawe Peter giuen so much to naturall reason, in that he cried Maister saue thy selfe, hee checked him saying: Come behind mèe Sathan: thou sauorest not of things which are of God, but of fleshe and blood. Vpon which occasion least the other Disciples also should haue presumed, our* 1.281 Sauiour Christ gaue this generall doctrine, that if any would become his Disciples, they should take vp their crosse and follow him. As also that none could follow him in truth, vnlesse they denied thēselues: where in denying of our selues, he meaneth nothing else, as the occasion

of his foregoing speech plainely sheweth, then the forsaking of the reason of the flesh▪ S. Iames chap. 1. teacheth vs, that if wee will mortifie our affections, wee must first vse the meanes: secondly the steadinesse, stilnesse, and mildnesse of our minde, in that wee will not dispute with reason against any thing in our regeneration.

I see, that many that wil not deliuer themselues and their reasons to be captiuated vnto the truth, and refuse to beleeue the mysticall power of the Gospel, are in time carried away by foule and effectuall illusions. For there are many who hearing in the word of the won∣derful creation, redemption, and preseruation of man, and of the matter of the Sacramēts, cannot beleeue them; yet afterwards goe to witches, and to be caught of the diuell, which* 1.282 they cannot, vnlesse they professe and practise an euill faith; so that they which will no: profit by the truth, will suffer themselues to be deluded.

The other kinde of euill in my diuision was of things not apparantly euill. As in times past we were carefull for nothing more, then with libertie of minde to vse the creatures of* 1.283 God: so now adayes nothing is lesse to be taught, because loose libertie and licentiousnes serue so for the flesh, and we do not by our libertie, serue one another in loue. We can say, outward things are lawful, euery man obiecteth outward things cannot desile a man. I an∣swere, that when outward liberty bringeth inward bondage, and the pretence of outward things lawfull hinder the necessary inward things, they be made vnlawfull. All things are vnlawfull saith Paul, but I will not be brought vnder the bondage of any thing. Well howsoe∣uer wee pretend this lawfull vse of outward things, which in their owne natures are the good creatures, to cloake our wantonnesse withal, let vs know that the wickednesse begin∣neth in wantonnesse, and wantonnesse endeth in wickednesse, because it is the way of a dangerous downfall of our soules. For either the Lord will punish it with present and temporall punishment, or else will cast vs into some great sinnes hereafter. And though I will not affirme, that euery wanton young man is a meere wicked man, yet I dare af∣firme that wantonnesse is the way to further euill. Besides, this am I sure of, wantonnesse maketh vs vnapt to good workes, it takes away the comfort of Gods spirit, the ioye of the word, the sweetnesse of prayer, and of the Sacraments. Againe, as it is certaine that wantons pray not, meditate not, nor doe any good thing aright, because that sinne desi∣reth all euill, and hindereth all good things: so if the word would teach vs sinne, we would learne it, if it make for our good, wee cannot learne it. And that wee may see, to how many euils youth and wantonnesse be subiect, reade Galath. 6. 1. Cor. 6. Eccl. 11. Psal. 25. Iob. 14. Ierem. 21.

So now we know what is the meaning of the man of God in this word, euill way, that is, that which is occasion of euill. We can say in worldly things, because the way is dangerous through ditches, theeues, pits or such like; Oh that the same minde were in vs to preuent the perils of our soules! Our Sauiour Christ taught vs, that if our eye offend vs we should pull it out: if our hand or foote offend vs, we should cut them off; the meaning whereof is, that we should not indeed shred them off, but resraine from the corrupt vsing of them▪ and turne them to a better vse. We haue shewed hitherto, how carefully the man of God vsed the meanes to godlines, and also how carefull hee was to auoide all occasions of euill. Wee must not then thinke christianity to bee so small a thing, if as lingerers wee make such friuolous excuses, that it is hard to be a good man, we shall surely neuer come to so high a dignitie. We haue also shewed, that vnles we labour to deny our selues, we shall ne∣uer buckle our selues after the graces of God.

Vers. 102.

I haue not declined from thy iudgements, for thou diddest teach me.

AS if he should say: I haue seene and obserued, that whosoeuer did resraine from euill, they were wiser than their enemies, they became more learned than their teachers, and proued grauer than the ancient; and that they which did not resraine were greatly* 1.284 punished, plagued, and trodden downe, and as thou hast punished some, so wilt thou also punish others: wherefore I haue not declined from thy iudgements.

Was there euer towne, people or person, which truly beleeued in Iesus Christ, in whose

life and death did not appeare plentifully Gods mercy? And contrarily, how haue the vn∣beleeuers bin giuen ouer to hardnes of heart, and a reprobate minde, many plagues, wars, and other iudgements of God to them incident? Old Protestants are now become rustie, because they made no account of Gods word in their youth. Esau lost his Birth-right for a messe of pottage; hee sought it afterwards with teares, but could not haue it, whose pro∣phanesse grew by pleasures. We see many wanton men to come to fearefull ends and sil∣thie adulteries, who beginning to condemne the word, fell to spending, from spending to rioting, from riot to adulterie, from that to theft, and from stealing to death. If we will obserue godly discipline, we must first learne Gods doctrine: if wee will learne his iudge∣ments, we must learne his mercie. We attribute too much to fortune, to fatall destinies, to charmings and such like; but no man doth looke vp to the hand of God, wherein we take his name in vaine, in not vsing aright his iudgements.

Thou hast taught me, that is, thou hast besides the ministeriall preaching, giuen me an extraordinarie knowledge of thy iudgements. Many knowe much, who notwithstanding* 1.285 cannot profit by Gods iudgements. So that the briefe and plaine meaning of the Prophet, is thus much in effect, O Lord I haue not had this knowledge in and of my selfe; but I re∣ceiued it of thy Holy spirite, it was thy mercie and thy grace, that made mee knowe thy iudgements.

The man of God then sheweth vs in this verse, that hee did alwayes set the iudgements of God before him: what made him then so carefull to doe them▪ the considering of them in his mind, the occupying his eies to marke them, the vsing of his eares to heare how God performed his promises to the obedient, & executed his fearefull threatnings on the wic∣ked. A thing than which nothing is worthie of greater meditation. We heare often with our eares, but with little profit, the glorious promises and wonderfull vengeance of the Lord, what is commaunded, and what is forbidden: but when we consider, and see before our eyes, how the Lord hath performed these things, we are humbled from sinne, & com∣forted* 1.286 to obedience. This is it that breeds triall, proofe, & experience, to see how the Lord hath in his mercy dealt with Abraham, Isaac, Iacob, Ioseph, & Dauid his faithful seruants, and how he hath plagued the Egyptians, the Sodomites, the olde world, and other of his ene∣mies. Thy iudgements of old O Lord, saith Dauid, haue I considered. Wee shall neuer effectu∣ally obserue the iudgements of old, vnlesse we obserue the iudgements of God of late. For they must both ioyne together, least that wee considering of them being olde, and not on new, should think they were not, or at least that we resting on the iudgements of God exe∣cuted of late, not lifting vp our eyes to the iudgements of old, should ascribe them to euil fortune, chaunce and destinie.

We may then see how they which vsed the meanes of good things encreased in them, and how they that resrained not from euill, did slide backe vnto wickednesse. Wherefore that we may throughly be perswaded of the truth of the Lord in things commanded, for∣bidden, threatned, promised, it is requisite to obserue the proofe of them, so oft as God gi∣ueth iust occasion thereof. For vntill wee looke on these things, and see his blessings and* 1.287 his iudgements, we shall neuer haue a care to doe good, nor a conscience to auoid euil, and to looke into them, is to looke into the glasse of Gods word. Many deny prouidence, be∣cause they haue not a knowledge of the word, or else leaning to their reasō, giue too much to naturall causes, or lastly, because they haue not a daily growing in the word. For that may well be the sense of this place, Thou dost make me to grow in knowledge.

Here is also commended vnto vs the teaching of the spirit by the ministry of the word. For otherwise we may often read the Scriptures, and yet be ignorant in Gods iudgements, in not ascribing euery iudgement to his peculiar office. For when we heare of an heretike, wee say, what is he an heretike? I maruell hee is become such a one, I knew him an honest man, I neuer knew any euil by him: yet the word of God telleth vs, that some mens sinnes goe before to iudgement, and some mens come after, and that it is come to him, either for want of good workes, or for some secret sinne.

It followeth. Vers. 103.

How sweete are thy promises vnto my mouth! yea, sweeter than ••••ny vnto my mouth.

VVEe haue heard in the ninth portion, that vntill wee put our whole folicitie in the* 1.288 word, wee shall not profit. That which here is called promises, I take rather for iudgements, partly because in the proper tongue the word is left out, and partly because he had vsed this word, iudgements in the verse immediately going before. But so me will say, how can the iudgements of God hee sweete, which are so troublesome, fearefull and grie∣uous? I answere, that the godly haue no greater ioy, than whē they feele either the mercies of God accomplished towards them, that feare him, or his iudgements shewed vpon the reprobates.

Vnto my mouth. That is, I take as greate pleasure in talking, conferring, and perswading thy iudgements, as my mouth, or the mouth of any that loueth honie, is delighted there∣with. So he saith, portiō 2. vers▪ 6. I haue had as great delight in the way of thy testimonies, as in •••• manner of riches. The meaning then of the verse is, when I feele, O Lord, such effects of thy promises in my selfe, and in others that feare thee, and such fruites of thy vengeance on them that despise thee, I finde great comfort in thy word. The Prophet Dauid found this sweetnes by experience in himselfe, and therefore spake by proofe. Why doe not we feele the like comfort? because we vse not the same meanes, we finde not the like effects. For if* 1.289 we could see our enemies put to the wall by the word, then should our knowledge exceede the knowledge of others: if we felt the allurements of the world, the inticements of the flesh, and the motions of the diuell bitter vnto vs; then should wee taste this sweetnesse. Wherefore before wee make conscience to vse the meanes of good, and to auoide the oc∣casions of euill, we cannot profit. Thus we haue shewed how the iudgements of God may be sweete, that is, vnto them, that reioyce either to see the promises of God performed to the penitent, or his wrath fulfilled in the impenitent. This delight made the Prophet out of the abundance of his heart to speake ioyfully of them, portion 2. 6. With my lips haue I declared all the iudgements of thy mouth: And because they testifie no small loue to a thing, which for affection to it will rise at midnight, he addeth portion, 8. 6. At midnight will I rise to giue thankes vnto thee, because of thy righteous iudgements. This is then a true note, that a* 1.290 man hath delight in Gods word, if from the abundance of his heart, his mouth can speake of it, and when the word of God dwelleth so plentifully in him, that hee can speake it in wisedome. Againe, if we haue such an earnest and naturall delight being wearie, to refresh our selues with fables; what a dulnesse is it in vs, that wee cannot finde as great comfort in the word of God? Wherefore we are to examine our owne hearts, that how so euer we haue bin delighted before to heare vaine and friuolous tales; so from henceforth we may please our selues in true histories in the word. For though other may be corrupt with flatterings yet these histories are true, & free from all assentation, because they register as well the sins of the Kings and their kindreds, as their vertues. Neither can wee euer sound the Prophet, vntil from the experience of our own selues, we can proclaime forth the examples both of Gods promises, and of his iudgements. We shewed that the cause why wee felt not such profit, as the man of God did in the word, was, because wee vsed not the like paines; wee vse fewer meanes, therefore our loue is the lesse to the truth; wee auoide not so many oc∣casions of euill, therefore we sinne the more. If we then would be more diligent in confe∣rence, more feruent in prayer, more giuen to meditation, wee should profit more; if wee would refraine from euill, and abstaine from occasions of it, wee should both bee great in good things, and auoide many afflictions.

The cause then why we either speake not of Gods iudgements at all, or speaking, speake so coldly, is because we are so dead in vsing the meanes of good, and so dull in auoyding the occasions of euill. The Prophet, port 7. 4. saith, I haue remembred thy iudgements of olde, and haue beene comforted. Where we are to note, that wee are not at vtter defiance of sinne,* 1.291 and in full league with goodnes, vntill we haue found comfort, when either the Lord she∣wed mercy vpon his, or vengeance on the wicked. And then Gods iudgements will bee

sweete vnto vs, when remembring that no sinne shall be vnpunished, we abstaine from sin, ••nd seeing that no good thing shall be vnrewarded, we are moued to goodnesse. For what can strengthen a man more, than to consider this, that God will punish sinne one day, and that in time he will fulfill his promises to his childrē, which walke in truth before him, al∣though in great weakenesse? We haue also taught, that we must vse such a moderation of our affections, as we may stay our selues in meditation, and that this depriueth vs of much profit herein, in that we doe not appoint some certaine time for meditation, moderating other things of our ordinary callings, & making a conscience sometimes to refraine from our common speeches So our vnderstanding, our iudgement, our will to practise will be* 1.292 bettered. If then at our tables, in our beds, at our worke, we would redeeme some time to reade, to pray, or to conferre, wee should finde wonderfull profit, and walking in earthly things, we should haue heauenly mindes.

Vers. 104.

By thy precepts I haue gotten vnderstanding: therefore I hate all the wayes of falsehood.

AS in the beginning of this part, the Prophet of God protesteth his loue to the word; so now in the end he sheweth his hatred to the contrarie. This then as we haue partly set down before, & more largely by Gods grace shall shew hereafter, is a true token of loue to the word, whē we either hate falsehood in religion, or corruptiō in manners. We are then* 1.293 to looke into our hearts to see, if we hate Poperie and heresie, if there bee in vs an hatred a∣gainst blaspheming of the name of God, against adulterie, false dealing, and such like. For we cannot loue the true worship, but we must hate heresie; we cānot loue Gods name, and yet not hate the abusers of it; wee cannot loue chastitie and true dealing, but we must hate adulterie, and vnrighteousnesse. But if wee feele our selues to be indifferent persons, and come what come may, we care not greatly, vndoubtedly wee are of no religion. For if thou doest not hate an Atheist, thou louest not God; if thou hatest not heresie, thou doest* 1.294 not loue Gods law; if thou hatest not adulterie, thou art not truly chast; if thou hatest not false dealing, thou art vnrighteous. We see heretiks neuer hate one another, because none of them loue the trueth: for the Papists can be content with the Familie of loue, and the Family of loue with them. Wherfore we see, that many doe falsely pretend religion, chasti∣ty, and true dealing.

Note here in that he saith, I haue gotten vnderstanding by thy word: as though his vnder∣standing* 1.295 was the cause of his zealous hatred of the false worship. What is the cause then that men doe not hate euill in greater measure? because they bee ignorant and knowe no∣thing. Indeede noueltie displeaseth them a little, but when they be somewhat acquainted with that which is taught them, they will like it well enough. Why doe we hand ouer head take any religion? euen because we haue not gotten vnderstanding. Why doth heresie get such easie entertainment with many of vs? because we are vnconstant and borne away with euery blast, as witnesse Peter and Iude, and because wee are not fast rooted in knowledge, as is mentioned Ephes. 4. Many in our countrie are stiffe in heresie, because they were neuer sound in iudgement, they were euer inconstant, they were neuer rooted in Iesus Christ, and therefore were carried away with euery puffe of vaine doctrine. Some in∣deede (as we haue said before) fall for lacke of good conscience: but some neuer come so farre, because they heard not, or else heard very negligently: and therefore whosoeuer shall now come, and blow an illusion in their eare▪ he shall be heard. How shall we know an enemie? he commeth vnder the cloake of loue, and is couered with the vizard of hone∣stie, but his vnderstanding faileth, his iudgement is corrupt.

In that it is here saide, all the wayes of falsehood, we must note, that we are to growe from knowledge to knowledge, from faith to faith, from glorie to glorie, that growing in godly vnderstanding, we may grow also in hatred of falsehood. This verse may seeme to haue some contrarietie with the verse a little going before, where he saith, I haue abstained from euerie euill, that I might keepe thy law: but indeede there is none; because no true mortifica∣tion, both here and in that place, is required an hatred auoyding of euill. Wee must knowe* 1.296

that the way to make good things fr••••••te, is the way to feele euill thing sowre: As when thou art grieued to feele thine eye an occasion of euill, or euill thoughts to bee in thine heart with bitternes and vexation of spirit, thou must striue against them, and God will giue thee strength to striue not onely without constraint, but also of a loue of good, and a hatred of euill. The first way then vnto righteousnes, is wear som••••es of sinne, and to striue against it though with great trouble, because the more we vexe, torment, and disquiet our selues, the more we shall come to the loue of good, and then the hatred of sinne will growe of it selfe. If then a man cannot finde this hatred of sinne in him, hee must labour to auoide all occasions that hinder his vnderstanding of the truth, as distractions & troubles of minde, and vse all meanes to grow in knowledge, as reading, hearing, conferring, and such like. For our not profiting in knowledge, is our not profiting in hating of heresies, and our ••ot* 1.297 hating of heresie, is a token of our not profiting in knowledge▪ When we heare then, if our hearing doe not worke in vs a loue of the truth, and hatred of the contrarie, wee haue not profited in knowledge: but if we grow in knowledge, we shall knowe it by profiting in the loue of the truth, and in the hatred of falsehood. Wee haue shewed, how in the former por∣tion, the man of God testifying his affection to Gods law, and concluding with his hatred to the contrarie, intermi••gieth his reasons, that because he found by experience, that the word of God made him wiser then his enemies, than his teachers, and the aged, and did preserue him from euery euill way: therefore he found such comfort in it, that no naturall thing was so liking to his outward man, as this was to his inward man.

PORTION. 14. NVN.

Vers. 105▪

Thy word is a lantorne vnto my feete, and a light vnto my path.

THis portion following is a prayer to the Lord, to bee further instructed in the word of God, and to haue his affections thereby more reformed. The reasons which hee vseth bee three: the first is his faith in the word, in that he made account of it to be the onely meanes, whereby he should be directed in all his wayes, and this is contai∣ned* 1.298 in the first verse of the portion: Thy word is a lantorne vnto my feete, and a light vnto my (steps) or path. The second, is his constant purpose to perseuere in the obedience of Gods word in the verse following: I haue sworne and will performe it, that I will keepe thy righteous iudgements. The third is his miserable calamitie, wherein he was, which constrained him to pray, which appeareth in the next verse: I am very sore afflicted, O Lord, quicken me according to t••••y word These things are afterwards shewed in the verses following, as his faith in Gods lawe in the two last, and his calamity in the first and sixt verses, with prayer couched in the middest of the portion.

It is a marueilous strange thing, that one thing should bee so often repeated, as this to commend still Gods law, and to pray still to be taught in the same. This proceedeth from the comfort which he felt in the word, and from the fight of the corruption of his owne heart, and is commended to vs in writing, to shew vs our corruption, and to labour for the like fruite▪ Wherfore seeing experience hath taught vs thus much, we must learne, that we can neither see the comfort of our seeking after God, nor our calamitie and miserie to be deliuered out of it, vnlesse we pray with the Prophet for the right knowledge of the law of God: so that we are much to thanke our God, that he giueth vs in another such a fight of our owne corruption.* 1.299

As in the first verse, there is a notable commendation of the word: so is there also a sin∣gular declaration of his faith: Thy word, O Lord, is a lantorne to my feete, and a light vnto my path. This seemeth to all men, to haue been learned long agoe, and belched out in time of Poperie, and that it is no new thing, but a saying very well knowne: but when we looke in∣to the seuerall practises of men, which is the righteous iudge of all mens iudgements, wee shall finde men to be farre from any inward faith shewed in such fruits. This made the Pro∣phet to sweare, in that he saw on one side his happines so great in the word, & the corrup∣tion of his heart on the other side. And in meditating day and night in Gods law, and con∣sidering

his righteous iudgements, he saith in trueth, Thy word is a lanterne, &c. If we will looke into our selues, we shall finde, that those things which seeme to be most easily belee∣ued, are furthest from faith, and that things most easie to be learned, are furthest from pra∣ctise. True it is, that euery man will say, Who will not beleeue this? what a beast were he that would denie the truth of Gods word? But alas, our carelesse reading, our rare medita∣ting, our cold praying, and praising of God for his word, our seldome conference of the word will testifie against vs in time to come, that we neuer truely beleeued. We must first looke and note our selues, and then we shall profit somewhat more. The man of God op∣poseth here the word to mans wisedom, which he had mētioned in the verse going before, as light is contrarie to darknes▪ For as in darknes we cannot goe safely, without the light of a lanterne, or such like: euen so are we in ignorance and rebellion, if we be not continually guided by the word of God and his Spirit. This then is a further thing, how durst blind bayards be so bold, who liuing in the darknes of Egypt, thinke they are in the light, and being vnable to discerne betweene persumption and despayre, betweene promises and threatnings, betweene things streightly commanded, & voluntarily done, suppose them∣selues to be sharpe sighted? Nay, we shall finde these fruites to be but in few. It is said, Matth. 22. 23. The light of the body is the eye, if then thine eye be single, thy whole body shall be light. 23. But if thine eye be wicked, then all thy body shall be darke. Where our Sauiour Christ borroweth his speech from the senses of the body, and translateth it to the powers of the soule. For as euery part of the body is lightsome, whilest the eye seeth: so a man being in∣lightened* 1.300 with the word, and the Spirit, hauing his eyes alwaies to heauen, hath his affecti∣ons aright: and on the contrarie, as all things are lothsome to that bodie, which for want of the eyes is wholy darkened: so a man sitting in the darknes of ignorance, hauing his mind wholy set on earthly things, hath his affections disordered.

Now, that there is no light in vs, but all is darknes in our soules, the Apostle Peter doth plainely shew it, 2. Pet. 1. 19. We haue a most sure word of the Prophets, to the which ye doe well, that ye take heede, as to a sure light in a darke place, &c. Where he commending the Chri∣stians for their care of the word, sheweth, that it is a light in the darke, and teacheth vs, that how much knowledge we haue, so much we are in good affections. Also Paul, Ephes 4. 17. 18 saith, I testifie in the Lord, that ye henceforth walke n••t, as other Gentiles walke, in the va∣nitie of their minde, 18. Hauing their cogitation darkened, and being strangers from the life of God, through the ignorance that is in them, &c. Where he sheweth, that the man vnregenerate hath his minde, vnderstanding, and heart corrupt and blinde in that life, which God liueth in his, and that as the man which seeth being in darknes, or in light the blind man gropeth vncertainely; euen so all our doing; are endlesse and headlesse, which are without the light of knowledge.

Shall we thinke now that euery man beleeueth this to be true? No, for if they did, they would doe otherwise. If they felt this in affection in any measure, would they not come* 1.301 out of their prison to the liberty of Gods saints, would they not auoid the darkenesse to see the bright sunne? What a follie were it for a man, who hauing scales and gleamy diseases* 1.302 on his eyes might be cured, and will not? This is a double fault, that when men may know, they will lie in errours and ignorance, and when they may be conuerted they will dwell still in Heresie. Oh what a thing is this, wilfullie to remaine in darkenesse, and to sleepe at the hearing of the word, when the Lord giueth them a lanterne for their feete, and offereth knowledge; and yet to be no better than the stockes they sit on? If it pleased the Lord who* 1.303 giueth vnderstanding to the ignorant, and draweth light out of darkenesse to reueale the light into their darke cōsciences, they should know that when light came vnto them, they* 1.304 refused it, and that they are louers of darknes more than of light. But he that worketh all things mightily i•• all men, must shew this light vnto their darkenes, because they that are in hell thinke on none other heauen, & they that lie in vnrighteousnes, thinke of no other righteousnesse, and sitting in the vallies of death, they remember none other life. We must therefore pray, that the Lords glorious light of the gospel may open the eyes of their con∣sciences, and let euery man examine his owne heart, that he may pray to haue his iudge∣ment cleared by the true knowledge of the word, and his affections renewed to the due o∣bedience

of the same. For how much knowledge wee haue, so much light haue we; and looke how much we lie in ignorance, so much we lie in darknes. Wee know but in part, when we are at the highest in this life, how great then is that darkenes, when we know not so much as the word may instruct vs in? When a man seeth as much in a Papist, as in a blocke, let him consider, that as little as the care is, which we haue of the word, and as small as our conscience is in the obedience of the same; so little is his light in heauenly things. Yea, though we haue knowledge, and liue not after it, we are yet in darkenes, wee grope as it were a farre off, who hauing knowledge, haue no conscience.

A saying that may touch vs to the quicke, that wee are but hauing a glimmering light, as Paul had in the outward man at his conuersion, or being as purblinde men, not hauing* 1.305 our eyes cleane out, nor our sight cleere, when we haue knowledge, and labour not to build vertue vpon vertue. If then thou hast not a care to profite by the word, thou hast a darke sight, and a glimmering light, there is a shadowe before thine eyes, thou canst not discerne chalke from cheese. No maruaile then, why so few are sharpe sighted in the word, sith ei∣ther we know little, or knowing somewhat, we practise nothing.

Againe, as if wee haue gone some part of the iourney in light, and yet passe the other in darkenes, it is very dangerous: likewise in regeneration, though wee haue 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 darknes hold forth our course in the Spirit. If we mingle light and darknes together, and confound the world and the Church, the wisedome of God, and the inuentions of man, we doe not as yet truly obey, nor walke in the light of the word.

For as whatsoeuer is not of Faith is sinne, and whatsoeuer is not in the light is darknes: so whatsoeuer is not done according to the light of knowledge, is done in the darknes of ignorance. In all our affaires then we must learne to aske counsell of the word.

Here then is a good comfortable doctrine also, that wee are so much in darknes, as in whole or in part we be in ignorance: so whether in part or in whole wee be warranted by* 1.306 the word of God for our doing; so farre we haue a guide, we haue a load-starre, a lanterne, and a sure light, as Peter witnesseth, to conduct vs. The Papists then are here confuted, which say the word containeth hard things: wee graunt indeed that there are many myste∣ries in the word of God, and that the testimonies of the Lord are wonderfull, especiallie in the doctrine of saluation, and to a naturall man; yet there be many things easie to a man regenerate, and the very entrance into them giueth light to the blinde, and to them which are lowly in their owne eyes. It is our great corruption, that when wee know in part, we* 1.307 are as they that haue a glimmering sight of their way, and therefore least they should bee accounted starke blinde refuse a leader. But although wee see as in a glasse, in part, and in measure, yet as a man may follow, if he be not blinde, the light of the lanterne: so we may come to knowledge, vnles wee shut our eyes at the truth. We may therefore as safely for the soules health, follow the light of the word, as we may for the safegard of our body, fol∣low the light of a lanterne.

The way of saluation prescribed in the word, is an high, plaine, and heaten way, if anie thing hinder vs therevnto, it is the curse, and our sinne in that wee are not carefull to be di∣rected. For surely this is the word to open our vnderstanding, yea, though wee be borne blinde, if you doe not willingly shut your eyes. But wee must note that Gods word is a lanterne, when Gods spirit worketh thereby: for whilest we goe about the bare and literall sense, it is no otherwise then if a blinde man should reade, or a man hauing sight, should put a vaile before his eyes. Wherfore the man of God praieth, port. 17. 5. Direct my steppes in thy worde, &c. and vers: 7. Shew the light of thy countenaunce vpon thy seruant, & teach mee thy sta∣tutes. Why then do we so little profit by the word? because we, thinking that of our selues we can conceiue aright, doe 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 vttereth 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 reuealed them vnto vs 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? euen so the things of God knoweth no man, but the spirit of God. Flesh and blood, as our Sauiour witnesseth to Peter, cannot reueale the things of our saluation vnto vs, but the spirit of God.

And why then are we yet so vnprofitable? surely because we are not guiltie of our owne infirmities, and we see not the darkenesse and blindnesse which is in vs, or if wee see it, wee feele not our selues pressed with the miserable captiuitie and bondage, wherein it holdeth our soules. This sight made the Prophet so often vse this prayer, Teach me true iudgement, teach me true vnderstanding, teach me thy statutes &c. All which repetitions might otherwise haue seemed to haue bin a vaine babling, had he not vsed such a narrow sight of his inward corruptions with a desire to be deliuered from them, which may condemne vs of our dark∣nes, and teach vs, that there is no light in vs, but by the word.

Many indeed are of a modest spirit, and haue some sight of their ignorance, yet they* 1.308 haue not a feeling of their miserie in particular things, and doe not examine themselues in euery particular thing, what it is to be in darkenes; and therefore, as we haue said, doe no more desire to be enlightned and gouerned by another, than he that hauing a slender eye∣sight & hardly discerning his way, refuseth to haue a guide, as though he were blinde. And though the Lord often shineth vpon vs, and maketh vs guilty of our blindnes, yet we doe not see how loathsome, yrksome, and vncomfortable a thing darkenes is, nor how plea∣sant, amiable, and comfortable a thing light is, although we confesse in generall, that we haue not the light but are in darkenes.

The want of seeing the monstrous vglines of this palpable darkenesse maketh vs dull in prayer for the light of Gods spirit. Wherefore we must desire that that may be stricken into our consciences which we haue in iudgement, that is, that we may see how amiable,* 1.309 glorious, and heauenly a thing it is to be enlightned with Gods light, and how horrible a thing it is to be plunged in the darkenes of the soule; how sweete, excellent, and beauti∣full a thing it is to beleeue and loue the word, and how loathsome and palpable is mistrust and ignorance.

We must then be perswaded, that though we are not in prison, we walke in the night and in the darkenes, whilest we are in ignorance, yet the Lord wil▪ giue vs in time to suspect our hearts of ignorance, and worke in vs both a desire and a delight to loue and liue after the word, and that we shall find the truth of this verse in ourselues, to say with the Prophet, Thy word is a lanterne to my fecte, and alight to my paths.

Many there are which doe not so much as acknowledge this doctrine▪ Some are come out of this darknes into the glorious kingdome of Christ, and yet swarue so much in life, that they shew not themselues to haue this true faith. And where mens manners swarue besides their profession, we see this sentence, more professed in mouth, than practised in life, and they onely doe beleeue this to be true which enterprise nothing but that which* 1.310 hath it warrant out of the word. For these acknowledge, that in themselues there is nothing but darkenes, and that they stand in need to be inlightned by the ministerie of the word, and working of his spirit.

And as we confesse the truth of this in generall, so must we deduce it to particulars and* 1.311 seuerals, so that euery man may say, I am either in light or in darkenesse, if I haue a warrant for this which I doe, out of the word, I am in light; but if I doe it by the motion of mine owne braine, I am in darkenes. Besides, as this doth shew the great necessity of Gods word: so also it must humble vs, because of our ignorance: as also it yeeldeth this comfort, that as we thinke we trauell safely in respect of our bodies, so long as we haue the light of the Sunne; so also we are in the safe way to saluation, as long as we are guided by the word. And when as some doe obiect, that the Scriptures doe containe great difficulties, and are hard to be vnderstood; we said, that though the smallest things were deepe mysteries, yet they be plaine to the least of Gods children. For Prouerb. 8. 9. Wisedome saith, that all her words are plaine to him that will vnderstand, and streight to them that would finde know∣ledge. And the man of God saith, Portion 17. 2. The entrance into thy word sheweth light, and giueth vnderstanding to the simple. And though all men are not curiously to search into questions, yet all men are carefull to seeke the way of saluation. No man then can herein

complaine of darkenesse, but as it is in his owne minde; neither neede that so to bee, if hee will vse the meanes to auoid it, and in a repenting heart craue the light by prayer. The cause therefore why the word is a parable, and a darke riddle vnto so many, is either the pride of their owne wit, when they thinke their wit to be so good, as they can conceiue e∣uery thing, and their iudgement and learning to be such, as that they can vnderstand any thing, and profit by their owne industrie; when, as God is the author, so he is also the re∣uealer of his trueth: or else they doe not esteeme so reuerently of the trueth, nor are so much grieued with their blindnesse and ignorance as they should be.

Vers. 106.

I haue sworne and will performe it, that I will keepe thy righteous iudgements.

NOw as his faith was the first argument he vsed: so the second was his conscience, his* 1.312 loue, & his affection to the word, which he sheweth by his oath: & that we may know it to be no wandring motion of his minde, carrying him away, but a thing well con∣sidered of, and constant, he protesteth that he will keepe his oath. Wherein he declareth, that many men haue sometimes motions to good, but they either die presently, or else* 1.313 they be so cold, that they quickely fall away. But as we may see, he was no such light-hea∣ded man. We haue here to learne, that this is a iudgement of God, why many doe not profit in the word, because they cannot, (being void both of griefe, for their natural blind∣nesse, as also of the cleere sight and faith in Gods word) say in trueth, Thy word is a lantorne to my feet, &c. Now if these things be in vs, we must pray that we may be moued with a pur∣pose to continue in them, and purposing we must beware we breake it not, but be constant.

I haue sworne, and will performe it, that I will keepe thy righteous iudgements. Concerning this binding of himselfe with an oath, which the man of God here vseth, it declareth his care to keepe a good conscience, in laying the iudgements of God which were past, & the iudgements of God to come, vp in his heart. Wee see then, that as when men sweare vo∣luntarily,* 1.314 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 sustaine any priuate discredit, and swal∣low many troubles to maintaine the credit of it. Wherefore Gods children, though they are carefully to auoid all sinnes, yet make a greater conscience of this sinne, than of any o∣ther; and when they take an oath, though before they made a conscience of that thing, yet now they make a greater conscience. If hee had found no weakenesse, no mistrust, or doubtfulnesse in himselfe, then needed he not so streightly to haue bound himselfe For if he had been alwaies carefull, what needed he to haue vsed an oath? But the care which hee had to meete with this weaknesse, was the cause of his solemne couenant, which teacheth vs, that such infirmities as are in vs, were in him, who because of the vanitie and sluggish∣nesse,* 1.315 which he felt in his corrupt nature, did prouoke and stirre vp himselfe to a greater care by an oath.

Then if we see, that euen the man of God thought this to be a necessary meane to stirre vp his infirmities, why should we not thinke it as necessarie for vs? when the most dili∣gent amongst vs, may thinke himselfe to bee behind him in many degrees. But the cause why we make no such oath, is, because we are fearefull, and our delaying of this practise from time to time sheweth, that there is not in vs that feeling of our wants, that reuerence of his word, nor experience of his goodnesse, which he felt.

This must make vs afraid, and ashamed of our selues, that we hauing the like infirmities, haue not the like affections. True it is, that to be sparing in these othes, is a good token of a Christian, so that he be but a nouice in Christs schoole (for euery man must not vse this oth, because he knoweth not his owne strength) but we must not alwaies be at A. B. C. and dwell still in the principles of Religion.

Neither must we thinke that the Prophet here made any new or strange couenant, but rather he iterated that couenant, which before he had made in circumcision, & although we make no such couenant now, yet we must know, that we haue made them before. For this was a renewing of his oth, which he made, when he was circumcised, and entred into Gods familie.

And because I am not here to enter into the discourse of many particular vowes; wee* 1.316 shall speake of our generall vow, which wee make in Baptisme, which though we doe not renue, yet wee are much to be ashamed of it. Wee finde, that vowes are either generall or particular. And here by the way wee must note, that that which wee call a compact be∣tweene man and man, the same is a vow betweene God and man. For as in ciuill affaires, a compact is a streight thing and bindeth vs more before men, than a ba••e promise; and promises simply made, seeme to haue greater libertie than a compact: so also promises made to the Lord must keepe vs in obedience, but especially vowes, as a double bond, are farre more neerely and carefully to be performed.

Concerning generall vowes, we know that in the ordaining of Kings, vowes were made from them to the Lord, as also some passed from their Princes to the people, as 2. Chro 23. where Iehoiad•• tooke the Captaines of hundreths in couenant with him: And all the Con∣gregation made a couenant with the King Io••sh in the house of God. And as 2 Chron. 34. 31. Io∣siah when hee had destroyed the Idols, and reformed the Temple, after the finding of the booke of the Lawe, stood by the pillar, and made a couenant before the Lord to walke after the Lord, and to keepe his commandements, and his testimonies, and his statutes. &c. Also Neh••. 10. we shall finde a generall couenant confirmed by an oath.

Concerning particular couenants, they are either simply according to Gods word, or* 1.317 else taken vp for some speciall end, either as meanes to come to some good, or else as bridles to auoide some euill, as 2. Chron. 15. 12. When the people made a couenant to seeke the Lord, &c. 14. They did sweare vnto the Lord with a lowd voyce. Also Nehem. 10 the people take a new oth and seale it. Ezra. 9 where wee may see, that when Ezra had wept and fa∣sted for the sinnes of the people, in that they had taken strange wiues of the people of the Lands. 3. Made them to make a couenant with the Lord, and to put away their strange wiues: as also Nehem. 5. On this sort Ieremie preswadeth his people, chap. 34 to make a couenant concerning the liberties of their seruants, and denounceth the fierce wrath of God vpon them, for breaking their promise. Of these two kindes of couenants, ••he selfe same rules are to be prescribed. If we feele in our selues any speciall dulnes, we must bewaile it, and when we see that we haue the more streights of minde, we must stirre vp our selues and not neg∣lect the meanes. Wee speake not here of free vowes, but of such as the word of God com∣mandeth, and that for feare of relapse and falling from the Lord, we may vse these means, more surely to tie vs vnto him.

A contract is betweene man and man: which when it is betweene God and man, it is called a vow. In contracts men leaue some libertie to themselues, so that for some circum∣stances they neede not keepe it: but it is meete that euery vow be performed to God.

These vowes and couenants, are either generall, such as the King maketh with his sub∣iects, as Ioas, and Iosias, and Nehemiah maketh a generall couenant: or particular, as Asa made a particular couenant; which couenant is either commanded, or taken vp for some cause, of and in respect of our selues, as meanes to auoide euill, or to lay hold of goodnes, Ezra. 9. The particular couenant or vow, which is commanded, is euer contained vnder the generall, and hath respect vnto some speciall part thereof. And therefore many godly Kings tooke othes of their subiects to leaue some speciall sinne, or to doe some speciall good deedes. So men, &c.

So Nehemiah made a particular couenant with the rich men, that they should not op∣presse the poore, Nehem. 5. So Ieremy caused the people to make a particular couenāt. 44.

There is the same reason of the generall couenant and the particular that is commaun∣ded, for we are bound to doe them: therefore if we be slacke in either of them, we must be sorie for it, if wee haue receiued grace wee must stirre it vp, and for the stirring vp of our selues we must not neglect this remedie.

Now, where some take this to be a place from whence they might either draw an argu∣ment* 1.318 of free will, or proue by it that we are able to keepe the lawe of God: they deceiue themselues: for first, note the word here vsed, he saith not that he hath sworne to keepe the law of God, but the iudgements of God, which he often before & after in the second verse from this vseth, for the righteous performance of Gods promises, or executing of his iust

vengeance; neither doth hee meane here a simple keeping of them, but rather an inward and carefull receiuing of them in his heart, and notan outward performance. Thus the word (keeping) is often taken in the holy Scriptures, euen for a laying vp of the truth in our minde, from whence wee may draw out the vse of it, as occasion shall serue; as where it is said, Blessed are they that heare the word of God, and keepe it: that is, faithfully lay it vp in their hearts, with a full intent to practise▪ when God shall giue iust occasion thereof. So that the meaning of this word is nothing else, but a solemne laying vp of the iudgements of God in his minde, mentioned also before, portion 3. 6▪ Remoue from me shame and contempt, for I haue kept thy testimonies. So that he sheweth, how hee did marke diligently how God fulfil∣led his promises to his children, and executed vengeance vpon the wicked. And because the fulfilling of Gods promises, is to giue strength to his to keepe the word, hee sheweth, how he would take a view, how God performed this grace in his seruants, both in forgi∣uing the sinnes of the repentant, and giuing his grace to them that craue it.

Now there are two things especially, which hinder vs from this practise. First, the sub∣tletie* 1.319 of Sathan, thus reasoning in vs; I would gladly vow, but when I haue vowed such a good thing, I am further from performing my vow, than euer I was before. We answere, that this indeede is so, and commeth as a iudgement of God for vowing so high a thing vnaduisedly and rashly, with a secret presuming of our selues, and not of God, with want of a prayer to the Lord for grace to performe the same, as the Prophet did. For so soone as the Prophet had vowed thus to the Lord, he immediatly maketh his prayer, feruently as∣king of the Lord, that as hee had giuen his heart whole vnto him, so hee would confirme this grace of his Spirit in him. Now, seeing the Lord hath also promised to cleanse our hearts, and that Iesus Christ is our wisedome and sanctification, and wee are become the children of the highest, our meaning is not, that the full performance hereof should bee sought for in our selues, but in Christ.

The second thing whereby wee are hindred, is that, wherewith Sathan doth buffet vs:* 1.320 whē we haue made some breach of our couenant made to the Lord, saying: Thou hast not* 1.321 kept thy promise, thou hast broken thy bond, thou hast violated thy couenant, and to doe this once is as good as twentie: this will be a sufficient euidence against thee why doest thou therefore continue, and striuest any further in vaine? We see how this preuaileth of∣tentimes, because there is no greater sinne, than the sinne of them, who sometimes haue beene religious, and by this practise of the diuell, for some particular offence, haue beene perswaded that they haue made an vtter breach of their couenant. Wee answere for this,* 1.322 that seeing that Christ did not onely die for our sinnes before Baptisme, but also for our sinnes after Baptisme, and did not onely satisfie for our sinnes committed before our cal∣ling,* 1.323 but for those also which we commit after our calling, though through infirmitie and frailtie we haue fallen, and yet not lying downe in presumption and malice, but there is a reuerent feare & trembling in our hearts, that our corruptions rebelled against the Lord, the particular couenant being broken cannot take away the generall, and cannot bee ex∣cluded, but must be included in the same. When then wee haue made a breach of humane obli••••ion, and not of obstinate maliciousnes, this is as well forgiuen in the generall, as o∣ther sinnes. Wee may see this in politike matters betweene a good Lord and his seruant,* 1.324 (for I presuppose a mercifull, a curteous Lord) the Lord will not bee displeased for failing in some particular performance of some particular couenant, so he findeth him readie to yeeld honour and obedience to the generall couenants which are betweene them: euen so the Lord, whose loue exceedeth the loue of a father, Psal. 103. and of a mother, Esay. 49. towards his, will spare vs for a particular breach, so it be not a general contempt, and done of wilfull malice. If then in such a case we will humble our selues with sorrow, that we dis∣pleased our God, and desire the Lord not to take vengeance for any finall breach, because there was no finall intent to fall from the Lord, we shall surely finde mercie and pardon at* 1.325 his hand. This is a doctrine very requisite, because it is the policie of Sathan to perswade a man, that hauing broken one couenant, he hath broken all. The remedie then is, that wee know our sinnes to be pardoned, and that we renue our couenant, which wee doe so oft as we come to the Sacrament. Let vs learne therefore to make all our othes with the Lord in

great reuerence, as did Nehemiah chap 5. who caused the oath to be ministred in the pre∣sence of the Priest; then must we vse prayer, and all meanes, whereby we may continue in the same: lastly, if we slip or falle in some particular, we must not be discouraged or ••aint. The cause then why men doe not this, is either because they doe not take it in hand in re∣uerence, or taking it in hand doe not purpose to keepe it, or keeping it, doe fall by despaire for some particular defect.

Thus we see how the man of God sheweth his earnestnes and his affection to the law of God, teaching vs, why many doe not so loue the word, as to make it a lanterne to their feete, either because they haue not such vehement affection, or else they be not so perma∣nent: and therefore we are to pray both against our coldnes to the law, and our incon∣stancie.

It might seeme strange to some, that he should sweare to keepe Gods iudgements: but we must know, that this keeping is not so much in outward shew as in inward vertue. A∣gaine we see, that as in making this holy oth Gods children doe not exclude, but include the forgiuenes of sinnes: so they doe it not, but first presupposing the grace of God, by prayer to be obtained for the keeping of it. Besides, no particular or accessorie couenant can take away the principall and generall, because the one includeth the other. But here we must note, that then no secondarie cause can take away the first, when we sinne but of humane frailtie, and not of presumption, and when we so craue for mercy, that our hearts be set to recouer our selues, and we will not be sluggish in our sinnes hereafter, because then is the oath broken, and couenant disanulled, when we make a finall breach. We must therefore fight against scrupulositie herein, knowing that God wil spare vs as a father doth his children, in that the whole breach of our couenant is a generall relinquishing of the same. When then there ariseth a feare in our hearts to come so neere vnto the Lord (al∣though it may be good) no more to powre this pretious licour into fraile cōsciences, than to put new wine into old bottels, and rather appertaineth to them of greater graces: yet we must consider, that there were great infirmities in this man of God, against which he would striue by this meane, and so prouoke himselfe to come neerer to the Lord. So that as we must not vndertake this thing without aduice: so we must not alwaies please our selues in these beginnings, and when as concerning the time we should be teachers, we* 1.326 should neede to haue the first foundation of religion laid againe. Wherefore we must needes acknowledge, that the cause of our long absence from the Lord, is our want of the defiance of sinne, and loue to the word, as the Prophet had; neither must we euer, when occasion wall be giuen, neglect this meane, which may keepe vs from sliding backe. And here we are to obserue, that wicked or foolish vowes, which hinder Christian religion, and those wicked vowes of wicked religion, as the ridiculous vowes of chastitie, or such as may hinder vs in our callings (as that a man should neuer eate flesh, or should not weare some kinde of apparell) are to be auoided; because they haue not their warrant out of the word* 1.327 of God. And though wine maketh drunkards, being immoderately taken; yet it is no rea∣son, seeing it maketh glad the heart of man in it owne nature, why others should not vse it, which haue weake bodies: yet thus much will I grant, that if a man that hath beene drunke by too immoderate drinking of wine, doth vow for a time to relinquish it, this is not vnaduised, seeing we are commaunded, if our eye offend vs, to pull it out, and if our foote doth hurt vs, to cut it off. Againe, if a man giuen to concupiscence shall solemnely vow to refraine the familiaritie of wanton women, and will not come in place where light* 1.328 women frequent, but with Iob shall make a couenant with his eyes, we see this by the word also to be warrantable. And thus much for meanes to auoide euill: now for meanes to doe good.

If a man feele himselfe dull, and slow in reading the word, or slacke in prayer, shall to the prouoking himself the more make a couenāt daily to reade some portion of the word, and to bestow some time of the day in prayer; if this be taken vp in the wisedome of the Spirit, to cast off sluggishnesse, and prouoke alacritie herein, we see, because at morning, noone-tide, and euening some of Gods children haue vsed it, he may set himselfe a taske, and thereby may make a stay for his wauering minde. Howbeit these things must not be

perpetuall, as it is in other couenants. For a man may abstaine from women and wine for a time, and yet not for euer, because it must bee done for some certaine 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 haue some speciall cause of setting foorth Gods glorie, or if his particular calling requiring an whole man, shall call him away; then if hee omit it, there is no breach, because the thing which hee is about to doe, is according to Gods law. This is needfull to be considered with a godly care, that wee double that some other day, when we shall be more at libertie, which we haue for the same causes pretermitted the day before. If then there be iust occasion offered of this remission (for otherwise wee must not be remisse) we know that the couenant is not broken, in that we made it with a condition, that we would vse it so farre foorth, as it might not hinder Gods glory, our dutie to our brethren, nor our seuerall calling, because in such a case, to obey is better than sacrifice. But if there be no iust cause of pretermitting this purpose, then is there iust cause of sorrowing for breaking the couenant. But here wee see an helpe, wee haue not done this taske to day, because of idlenes: what then? We must returne to the assurance of forgiuenes of sinnes, and must redeeme that with double diligence, which wee haue lost through wilfull negli∣gence.

In these vowes then taken vp of our selues, as meanes to auoid sinne, or to doe good; we must first take heede that they bee made within the compasse of the word. Secondly, that they be but for a time, and not continuall. Thirdly, that they bee euer made with wife and discreete considerations, least being broken, our cōsciences be troubled. Fourthly, if there be any fault, that it be recompenced by double dutie and diligence afterward.

Thus wee see, how either for to pricke vs to good, or stay vs from some euill, wee may make a couenant vpon condition, in a desire of Gods glorie, and in crauing Gods grace. And thus much of his care and conscience to Gods iudgements: now let vs 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 vseth this as a reason before his prayer, it seemeth hee was not meanely troubled▪ but sorely vexed, as wee may see in ioyning that which he saith in the verse following: My soule is continually in mine hand, yet doe I not forget thy law. Wherein carying his soule in his hand, he meaneth that he hath no assurāce of his life, but is in con∣tinuall danger of it, as wee count those things which be in our hand, to be hardly sure, and* 1.329 in perill to slip from vs, as we may see by other places of the word. As in the booke of Iud∣ges, Iephtha saith, I caryed my life in mine owne hand, that is, I did hazard my life. 1. Sam. 28▪ 21. where the Pythonisse saith, I haue put my soule in my hand. which is all one, as if shee should say, I haue ventured my life, or I was at deaths doore. Iob. 13. 14. Wherefore doe I teare my flesh with my teeth, and put my soule in my hand? As if hee should say, Why doe I put my life in danger? For euen as water lying in our hand is soone slipt out; so our soule beeing in our hand, is said to be at deaths doore.

Besides, he confesseth that he had many snares, and pestilent deuices of his enemies laid against him, so that at his least going astray, hee was layed for, and readie to bee taken. In that hee needed thus to pray, wee may see how reason might haue moued him to the con∣trarie. Flesh and blood might haue taught Daniel, that in such narrow search hee might haue shut his window when he praied, or haue conueied himselfe into some secret cham∣ber, and so to haue vsed some policie, and prouided means to haue saued himselfe, had not the spirit of God mightily preuailed in him against all such temptations: So when by rea∣son of some imminent danger, we are at our wits end, sathan would haue vs go in by-paths, and not to make the word of God a lantorne to our feete. Saul, when hee could heare no∣thing from the Lord, was driuen thus by his extreame daunger, to goe to the witches. We see then how necessary it is for Gods children, in the time of triall, to pray for their directi∣on in the right wayes. Againe, because when we are hardly dealt with, wee are ready to re∣uenge with policie, we see how he prayeth to keepe himselfe aright.

It was vndoubtedly the great mercie of God to Dauid then to pray, that no affection of* 1.330 reuenge might enter into him. Oh how needfull then is it for vs, whē the wicked shall deale with vs vnreasonably, to pray to the Lord to be kept in iudgement from policie, and in af∣fection from reuenging, and that we may stay our iudgement on Gods promises, and our affections on his dealings?

Thirdly, if all meanes be wanting to vs, then will the diuell moue vs to despaire, and therefore great neede haue we to pray, that we may be deliuered from the darkenesse of despaire, by the lanterne of Gods word. We see how necessarily the man of God prai∣ed: not to be tempted aboue his strength, and that the rod of the wicked should not fall on his lot, least he should put his hand vnto wickednesse; and therefore craued wise∣dome in Gods word, faith in his promises, and patience in his goodnesse. We see then the plaine meaning of the man of God in this verse, if we call to minde in this word very sore afflicted, that which we haue heard before, that his eyes failed, his heart fainted, his spirit panted, his naturall powers melted, and to be briefe, that he was an image of death. As a man cannot abide great prosperitie, no more can he abide great aduersitie. For as we are puft vp with the one, so we are cast down with the other, by mistrust in Gods prouidence, and despaire of his promises. Experience teacheth vs, that as a little prosperitie maketh vs to forget God, so many inconueniences by affliction may befal vs, as either dul∣nesse, deadnes, blockishnes, or wicked shifts, or vngodly doubts. Wherfore the man of God here teacheth vs, that if he vsed such remedies in the greater troubles, thē how much more should we vse them in the lesse. We are here besides to accuse our vnbeleefe, 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 giueth not so great graces vnto vs, as to him; so he will not presse vs with so great temptations, as he did him. And if the Lord did helpe his Saints in great afflictiōs, surely he will also help vs, if we likewise striue against mistrust. We may see, the Saints of God were neuer so delicately brought vp, that they neuer wanted; so that if the Lord hath so dealt with his most excellent and faithfull seruants, what will he do to vs vnfaithfull ones? if he did so to thē which were vnder the law, to whom were made greater promises of outward things; what will he do to vs, to whom are promises made of spirituall things vnder the Gospel, as of the forgiuenes of sins, of the renewing our hearts,* 1.331 of spirituall ioyes, of the kingdome of heauen? If the Lord then lay on vs such troubles, as he laid on our forefathers, how much more should we suffer them, seeing we may profit by their example, who were vnder the Law, who were in the dawning of the day, or rather in the night in respect of vs, vnto whom Christ is crucified and risen again. We must then be ashamed of our womanish nature, who will shrinke at so little triall, & think that the Lord should deale more gently with vs, than with them. They were in the shadow of the Law; we in the bright Sunne of the Gospell, which if we see, we shall accuse our selues of the wants of Gods graces in vs▪ seeing he dealt thus with his dearest Saints.

In that he addeth, quicken me according vnt•• thy word, he sheweth, that he meant not to escape by naturall meanes, although as he would vse them, so he stayed not in them: he v∣sed these as accessaries, but the word of God as principall. For his principall was to be quickned by the word, and his accessary was the vsing of ordinarie meanes.

Then in all afflictions let vs craue of God, that we may not vse vnl••wfull meanes, but ra∣ther the promises of God, as our chiefest strength, & feeling them with Gods fauour in vs, then may we vse the other to these. For then will the Lord giue successe and blessing to na∣turall and secondary meanes, when our hearts being chiefely stayed on the promises of God (as our chiefest strength, and feeling them with Gods fauour in vs) in the forgiuenes of our sinnes, and renuing of our mindes, we craue a blessing on the creatures, as on the se∣cond meanes 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 Iesus. So Adam was called dead, what is that? surely, in that his soule had not••ing to doe with God; and although God gaue him a naturall life, yet spiritually he was dead.

Thus the Saints of God thought they were at the last cast, & ready for the buriers, when* 1.332

they could not feele Gods presence and promises. According to thy Word, that is, accor∣ding to thy promises, for wee haue none assurance to come to GOD, vnlesse his word be giuen vnto vs. What, had he especiall or peculiar promises working in him? The diuers places of this Psalme will she we no such thing, because this Psalme is an image of Regene∣ration. They were generall promises, as are other in many places of the Scripture, Reioyce* 1.333 O Syon for thy redeemer commeth. Euery man might applie this to himselfe: as is also that place, Esay, 66. 2. I that dwell in heauen will looke cuen to him that is poore, and of a contrite heart, and trembleth at my words. These promises are generall, and therefore we must looke to be quickned by them. For the Lord saith, that though Eternitie 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 vse it: Come vnto me, saith Christ, all that labour and are loaden. Behold another ge∣nerall promise, which we must applie to ourselues by Faith, making this argumēt without selues; Lord thou hast promised this, whosoeuer is wearie and heauie loaden, shall of thee be refreshed. Lord I am wearie and heauie loaden, Lord therefore helpe me according to thy promise. I came not, saith our Sauiour in another place, to call the righteous, but sinners to repentance. We see that these generall precepts must be belieued, and we must craue Gods spirit, that we may be quickened and receiue life by them. For though they be generall to all, yet we must vnderstand, that euery man is to applie them seuerally vnto himselfe. How∣beit we must first belieue the generall promises, and then by prayer, we are to craue a spe∣ciall vse of them, as of them wherein we belieue.

Vers. 108.

O Lord I beseech thee accept the free offering of my mouth, and teach mee thy iudgements.

NOw the Prophet prayeth for the clearer vnderstanding of Gods word. This is then his principall: which here is set downe more plaine. The meaning therefore of this verse is: that I may thus be quickned, cleare my iudgement, that I may see how thou dea∣lest with thy seruants, that I may haue comfort in thy promises. As the aire being trou∣bled,* 1.334 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. Shew the light of thy countenance vpon thy seruant, & teach me thy statutes. Where we may see how afflictions had hidden as it were the ccuntenance of God; shewing also, that the face and fauour of God appeareth in nothing so much, as in the true vnderstanding 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 Lorde, teach mee thy statutes. Whereas God is good, he reuealeth it in nothing more then in this pure vnderstanding.

Teach mee thy iudgements, &c. As if the man of God should say, This is one thing, where∣vnto I will giue ouer my selfe, euen to see how thou doest punish the wicked, and conduc∣test* 1.335 thy children. So that we must learne, that as it is necessarie to vnderstand the law and the Gospell, so is it requisite to discerne Gods iudgements. For as wee cannot learne the one without obseruing of Gods mercie; so wee cannot attaine to the other, without mar∣king his vengeance. We must see alwayes by the peculiar teaching of Gods spirit, how the Lord punisheth in iustice, and yet in mercie; in wrath, and yet in loue; in rigour and ha∣tred of our sinne, humbling vs with one hand; in pittie and compassion to our saluation, comforting vs with the other hand. Wee see then how the Prophet prayeth, both to see them, and to marke them: wee neede teach this often, because wee dreame so much of fa∣tall necessitie, and of the connexions of naturall causes, or else because we cannot discerne betweene the crosses of the godly and the vngodly: so that as the wise man saith, Eccl: 9. 2. All things come alike to all men: and the same condition is to the iust 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, hee that sweareth, as hee that feareth or reuerenceth an oath. This is then a singular gift of God to discerne, how by the selfe-same meanes the Lord both humbleth the good, and ouerthroweth the wicked.

The meaning then of the man of God briefly is: O Lord giue me a right iudgement in

thy iudgements, that I may see how thou sauest thy children, and punishest thine enemies, otherwise I shall neuer discerue this. Accept the free offerings, &c.

We must marke how these things are ioyned together, this is the thing, for which I sacri∣fice,* 1.336 the thing I wish, I desire and pray for, and therefore O Lord accept it. The man of God alludeth here to sacrifices, and sheweth, that the Lord is delighted with no sacrifice more, than with prayer and thankes-giuing. For all other sacrifices in the time of the law, as the slaying of goates, & killing of bullocks, tended to these two, as appeareth. Psal. 50. 14. Offer unto God praise, and pay thy vow to the most high: and in the 22. vers. Hee that offereth vnto mee praise. shall glorifie me, &c. In which places the Lord sheweth, that he had ordained the other sacrifices, as temporal means to the eternall vse of thanksgiuing: 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 vp of mine hand, as an euening sacrifice. Where hee sheweth, alluding to the sacrifices, that as a sweet smell is pleasant vnto man: so is the sacrifice of prayer fragrant vnto the Lord. This is the sacrifice euery day to be offered, mentioned in Malachie, 1. 11 where the Prophet, or rather the Lord, rebuking the Priests for their corrupt offerings, saith: From the rising vp of the Sunne, to the going downe of the same, my Name is great among the Gentiles, & in euery place, in∣cense shalbe offered vnto my Name, and a pure offering, &c. Here by the Altar and sacrifice, the Prophet meaneth the spirituall seruice of God, which should be vnder the gospel, when an end should be made to all the legall ceremonies, by Christs only sacrifice. Therefore Heb. 13. 15. Let vs by him offer the sacrifice of praise alwayes to God, that is, the fruite of our lips, which confesse his Name, &c. It is good to note this praise and thanksgiuing, which as it is the end of sacrifices, which being ioyned with doing good, is the onely offering left to Christians, and only is pleasing vnto God. For as our fathers might know, that their sacrifices were not accepted, but as the Lord shewed fauour; so our prayer is not accepted, but as the Lord in free mercie doth graciously receiue it. Wherefore it is said, Gen. 4. The Lord hath regard to Abel & his oblation, that is, he accepted fauourably the sacrifice of Abel. Thus wee also vse to deale in our suites to noble persons, if it please you to accept my seruice, or if you will vouchsafe to receiue my suite, and to consider of my supplication: so here the man of God saith in effect; Looke vpon this my prayer with a pittifull eye, & a merciful countenance,* 1.337 We are then to knowe, how wee by our prayers, get no credit with the Lord; but the Lord giueth credit to our prayers. If then God be not delighted with our prayers, which are our best things, how much lesse then wil he be pleased with other things? The Papists then are carnall, and as our Sauiour Christ said of Peter, whom they follow in faults, and not in gra∣ces) they sauour not of the things of the spirit▪ Well we are to learne, that if God so dea∣leth in our prayers, he will so deale in all other things, which are the better by them.

The free will offering, &c. We are here also taught, to giue vnto the Lord a free offering, for hee loueth a cheerefull giuer, and cannot abide vs to come vnto him by constraint. The Lord in the old time would haue the fattest of the flocks, & the purest, and why? because he would thereby trie his people, whether his people would offer cheerfully and willingly or* 1.338 no; & by so much it was vnto him more acceptable, by how much it was offred more free∣ly. So Abel, Gen: 4 offred of the fat of the flock, that is, of the best. A mans sacrifice may be refused, because of his corruption in him, and there is no grace in man, without Faith in Christ, which may stād him in steed, to make his sacrifice acceptable before God. We must thē pray vnto God, that we may offer our praiers freely, that they may not be customable, but that there may be in vs a lust, a spirit, a desire to pray, remēbring this saying of the Pro∣phet, accept the free will offering of my lippes. His meaning then of his words briefly, is this* 1.339 much, I do not this O Lord constrainedly, or against my will, but with a free good will, and cheerefull heart, I make my prayer vnto thee. We see then our dulnes and wearines in our prayer, which we must bewaile in our selues, as that which hindreth vs from the fauour of God. Would we deale so with a Prince, as to offer vnto him the euill things, as saith Mala∣chie, chapt: 1. 8. And if yee offer the blinde for sacrifice, is it not euill? and if yee offer the lame, and sicke, is it not euill? offer it now vnto thy Prince, will hee 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 vnreuerently, so carelesly, as we come to pray? not remembring his Maiestie, neither* 1.340 feeling our wants, nor desiring our requests, nor fearing the repulse, would wee not shake off all this sluggishnesse, and deadnes? then let vs translate this to the seeing of GOD by Faith, and comming before his presence by prayer, doe wee come before his Maiestie, as pricked with a feare thereof? are wee pressed with feeling our wants? doe wee feare the re∣pulse? Oh let vs craue by prayer, that we may not come in fashion, but in feare, not on cu∣stome, but of conscience, and with a free spirit. If the spirit make vs free (saith Iohn) then* 1.341 are we free indeede▪ wee are so captiuated of our selues, that we cannot be free, but by the spirit. When then we see vs in this dulnes, and custome in hearing, reading, or praying, we must pray with Dauid, Psal: 51. 10. Create in mee a cleane heart O God, and renue a right spirite* 1.342 within mee. 12. Restore to mee the ioy of thy saluation, and stablish me with thy free spirit. Where hee hauing lost as it were, the freedome of the spirit, the cleannes of his heart, and the ioy of his minde, prayeth to haue them all restored againe. And thus much for our admoni∣tion.* 1.343 Now for our comforts.

I am sore afflicted, accept my free offerings. How could hee before afflicted, and yet free? when he desired to be quickened, he felt not this freedome: Neuertheles, he ceased not to offer his sacrifice: whereby we are taught to offer our prayers to God, although through perplexitie of the spirit, wee know not how to pray, nor what to say, but speake sighing and groaning; for this is a sacrifice acceptable to the Lord. For though wee cannot pray with comfort, yet we must craue of the Lord, euen by mourning and complaining of our owne estate, and bewailing our case, this also is an acceptable sacrifice. For a sacrifice of sacrifi∣ces, is a contrite heart, saith the Prophet. And as wee said before out of the last of Esay, to an humble heart will I looke, saith the Lorde.

When wee cannot then finde free ioy, let vs come with free sorrow, and when we know* 1.344 not how to pray, Gods Spirit will teach vs how to craue, how to sigh, and how to pray, and the Lorde will know the meaning of his owne Spirit crying in vs. The meaning of the man of God in effect is, I powre out my prayer in the aboundance of my griefe, and from a full heart; we see when a man wanteth a thing, though he cannot intreat his friend to obtaine it of him, yet hee may freely mourne and lament his estate. Let vs then, when* 1.345 we cannot pray, not cease to mourne and to make a noyse, as Ezechias, who chattered like a Crane or Swallow: wherein he sheweth, that he was so pressed with sorrow, that he could doe nothing but sigh and groane. When wee growe therefore in languishing grieses, this is not the thing which pleaseth the Lord, but it nourisheth still in vs mistrust Wee may see in the word of God, the vnperfit speeches of Gods children, and dearest Saints, vtte∣ring in their griefe their patheticall affections. For what was the remedie in this confusi∣on, but euen to powre out freely before the Lord their griefs and in opening them to their friends; yea, and when they could doe neither of both, yet would they reueale their sor∣rowes to the trees of the fielde.

His offering we see were his griefes. The Lord is God, and not an Idoll, hee will heare* 1.346 thee, when thou criest vnto him. It may be thou art ashamed to confesse thy faults before man, thou needest not be ashamed to confesse thy sinne before God. Man may cast thee in the teeth with thine infirmities, the Lord will neuer vpbraide thee. Man will not keepe counsell, neither can giue thee counsell: the Lord will both keepe, and giue thee counsell. Man may prescribe some means of deliuerance: but the Lord will both tell thee the means of thy deliuerance and will deliuer thee. So the Prophet in his owne example, Psalm. 42. 3. offereth his griefe vnto the Lord in teares, for when one waue went ouer another, and his reason and his soule had made a tumult within himselfe, yet he said, Why art thou cast downe my soule, & vnquiet within me? waite on GOD, &c. Let vs then consider of the promise made Rom. 8. 26. The spirit helpeth our infirmities: for wee know not what to pray as wee ought, but the spirit it selfe maketh request for vs, with sighes, which cannot be expressed. Let vs then, though wee know not how to pray in freedome of ioy, pray in freedome of sorrow. Let vs beginne* 1.347 to offer in sorrow, and in time wee shall offer in ioy. For Psal 30. 5. Though weeping may a∣bide at euening, yet ioy commeth in the morning. And Psal. 126. 5. Though we shall sowe in teares, yet we shall reape in ioy.

Vers. 109.

M•• soule is continually in mine hand: yet doe I not forget thy law.

Vers. 110:

The nicked haue l••ida snare for me: but I swarued not from thy precepts.

BY this phrase is meant that hee was at the point of death, as it may bee seene by other places of the Scriptures: as when the Ephramites were angrie with Iephtha because he went to warre without them, he answered, I put my life in my hand, &c. The Witch likewise which spake to Saul, vseth the same speech, and I haue put my soule in my hand, &c. And Iob saith, why should I rent my flesh with my teeth, or carry my soule thus in my hand, &c. Where he meaneth that he was at deaths doore. My soule sainteth, mine eyes faile, I wither like a bottle, and such speeches declare his miserie.

This great danger wherein hee is, hee vseth as a third reason, to moue the Lord to heare his prayer: for by this meanes it came to passe that his praier was more earnest. The great∣nes of his griefe he amplifieth in the 109. and 110. verses.

And in this extremitie of griefe, 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 minde. For first when he saw that he was in such streights, that he could not see meanes or waies to be deliuered, then his reason would perswade him to leaue the light of the word, as a thing that in this case shewed no light, and to vse policie for to helpe himselfe. This is a great temptation, and if God had not assisted him, he might haue fallen hereby. For we see that Saul, when the Lord gaue him no answere, by Vrim and Thummim, nor other ordinarie meanes, hee thought good in policie to aske counsell of a Witch; which he before time had punished with death. Thus would corrupted iudgement haue carried him to vse policie and vnlaw∣full meanes, and to haue forsaken the lanterne of the word, if the Lord had not stayed him: and therefore this was one cause to moue him most earnestly to pray.

Secondly, if he looked to his affections, he should find them as corrupt: for they would haue carried him to reuenge, when hee sawe himselfe to bee vnreasonably and vnconscio∣nably dealt withall: and therefore to restraine the headstrong affection of reuenge, it was very needfull that hee should pray feruently. For wee see that when Nabal dealt chur∣lishly and vncurteously with him, because hee wanted this helpe of prayer to keepe vn∣der his affection, therefore hee straightwayes sware hee would kill him, and would haue done so, had not Abigail stayed him, and pacified his wrath: whereas at other times, when Saul dealt iniuriously with him, and the Lord might seeme to haue giuen him into Dauids hand, yet because hee had prepared his heart by prayer, hee abstained from re∣uenge, and committed vengeance to the Lord. This then might bee a second reason to moue him to pray.

Thirdly, when hee saw all meanes taken away, that he must vse no meanes of his owne, neither yet reuenge himselfe: then would the diuell bee busie to driue him to despayre of helpe and safetie: therefore great neede he had to pray that the lanterne of the word might light him against the darknes of despayre.

As man cannot beare too much prosperitie, so he cannot beare too much aduersity: and not onely extreame prosperitie and aduersitie; but euen some little affliction, or prospe∣titie, will cause our corruption to breake out. Wee are then to accuse ourselues of vnbe∣liefe, that doe breake out in little things, more than this man in his great troubles. And to remedie this, wee must set this and such examples before vs, to strengthen vs, that as God helped others, so he will helpe vs.

If God dealt so with them, that had not such spirituall promises as wee, nor so cleere light of the Gospell as wee; and they so many wayes pleased God, and wee haue so many wayes sinned; and they had so plentifull promises of this life, and we haue spirituall: then we must not thinke to escape troubles, but must correct our womanish affection.

Vers. 111.

Thy testimonies haue I taken as an heritage for euer: for they are the ioy of mine heart.

THis is the amplifying of the first verse. This is a true signe that he loued the word, be∣cause he loued it as well in trouble as in prosperitie. This is a rare signe of faith: for many are like Iobs wife, who in trouble forg••t the commandements and slided from them: but the contrarie was in Iob.

We shall not then haue a sure triall of our faith, before our troubles trie vs, yea and sore troubles, that our soule 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 vs faile, our strength is weake. Ther∣fore we must meditate of these things before they come, that we may stand when they come. If this man in trouble forsooke not Gods word, how ought we to be ashamed, •••••• in prosperitie cannot stand stedfast? yea we may feare his iudgements because that▪ seeing we be led away with vanitie now, when trouble commeth we shall fail away. For the continuance of sinne doth either brawne the hearts, or worke sore griefe to them that haue it.

Then must we looke to the benefits we haue receiued: for they are not otherwise good but as they are sanctified by the word, prayer, &c. and when we seeke the glorie of God, and the profit of our brethren. He first protesteth his loue to the word, in that he maketh it his inheritance, which he proueth because his heart is set on it: for where the heart is, there is his treasure.

By testimonies is meant the couenant betweene God, and his people; wherein he bin∣deth himselfe to them, and them to him. Some thinke that the excellencie of the word is here set out by many names: but we must look to the proprietie of euery word: as before by iudgements, so by this word testimonies, is meant the couenant: not the commande∣ments, because they cannot be our inheritance, for they cannot comfort vs, because we cannot fulfill them, but faile in them; and cannot therefore take comfort, but it is rather a killing letter. It is the Gospell that bringeth peace and comfort. The law when it is taken generally, containeth all the word; particularly, the commandements: so the word gene∣rally both law and Gospell: 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 couenant: as Esay. 8. and this testimonie is confirmed to vs by the Sacraments, as to them by sa∣crifices.

The couenant 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 owne 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 performe his promise.

This couenant is excellent, because hereby we are made the sonnes of God, and hauing* 1.348 our sinnes for giuen vs, we shall be enabled in some measure to keepe the law, and that* 1.349 trouble and griefe where with many are destroyed, yet shall turne to our good. Againe, it is excellent, because it is permanent, 1. Pet. 1. where it is called vncorruptible.

All things compared with this, are vile: I count all things but dung, saith Paul▪ Men will in danger make shipwracke of all, that they may saue their liues▪ so Paul did euen 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 saluation, and of the word, which is called milke, meate, siluer, and all things, that we should seeke all things in it.

This inheritance is proper to the elect; as Iam. 4 Rom. 12 and Iohn saith, that This is our* 1.350 priuileage to be the sonnes of God. For riches are common to the good and euill, so is glorie, &c. for both haue these things, therefore they are no true inheritance, because they are common to many: and these things cannot get vs heauen, nor deliuer vs from hell.

It cannot be lost but by our owne default: for that, that some lose their inheritance without default, is the corruption of the world; but forgiuenes of sinnes, and such like,* 1.351 which are our inheritance, cannot be lost: for though Princes may be driuen from their

kingdomes, yet cannot the gates of hell preuaile against vs; so that, though the mightie can take away our life, yet they cannot take away the loue, prouidence and good will of God.

The things, and inheritance are most esteemed, which are of longest continuance and* 1.352 haue longest indured; as to esteeme leases better than to be tenants at will, copies better than leases, heritages better than copies, because there is no collusion and cauill of law can take it from vs. This is most excellent: and such is our inheritance: for wee were elected thereto before all worlds, and looke to goe the same way, that all the faithfull before vs haue gone: and haue it confirmed with the Law, Prophets, and Gospell, and with the god∣ly death and holy life of his seruants. This word bringeth to vs the things that eye cannot see, &c.

This is the chiefest of all, that it cannot bee taken from vs: for all heresies and sects are discerned by the word truly vnderstood, by this, I say, that the word truly vnderstood, gi∣ueth faith, whereby wee are surely perswaded of the life to come and of the resurrection, Paul saith, Act. 20. that without faith in the resurrection there is no religion: so Ioh. 6. and Phil. 2.

Therefore Heresie, Papistrie, and Paganisme can giue no true inheritance, because they cannot assure vs of our saluation. Againe, the truth giueth vs not imaginarie good things, but good things in truth; and assureth vs truly that wee shall bee saued, and they haue not these, they therefore haue no true inheritance.

He doth not only confesse that he made the Lord his inheritance; but also he saith that hee maketh the testimonies of God his inheritance; both because they are the meanes whereby we come to haue inheritance in heauen, and also because they are assurances of the same. For the word is, as it were, the deede of gift, and the Sacraments are as it were seales of the same.

Almost all men will confesse that the word is to bee had in this singular account: but yet few doe attribute this dignitie to the Sacraments. And yet as the indenture, when the seale is taken away, is nothing worth; so if we take power from the Sacraments, then can we not haue our assurance good. If we cannot come to make this account of the word and Sacraments, yet as Dauid did, let vs be sorie that we cannot. He when he was driuen out of his kingdome, and banished from the Temple, said, this will I require, that I may behold the faire beautie of the Lord, &c. Hee had now lost his kingdome, wife, children, and all, yet these if they might be restored, could not satisfie him, vnles he might also be in the house of the Lord. Then let vs labour to haue this desire, that if we cannot with ioy finde it, wee may with sorrow labour after it.

Vers. 112.

I haue applied mine heart to fulfill thy statutes alway, euen vnto the end.

IN the former verse he shewed his faith, and his ioy which came thereof; now he sheweth that here in this ioy he will keepe the commandements: whereby hee sheweth that this was a true ioy, because it wrought a care to doe good. For if we beleeue the promises tru∣ly, then we also loue the commandements, otherwise faith is vaine; a care to liue a godly life, nourisheth faith in Gods promises. Here is the cause then why many regard not the word and Sacraments; or if they doe a little, it is to no purpose, because they labour not to keepe the commaundements. For vnlesse they haue care to doe this, the word of God to them cannot be profitable, nor the Sacraments sacred.

He further sheweth that this was a true care, in that it began at his heart: for here is the beginning of al goodnes, here is the roote 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 wee must trauell about, and take care for. Hereof it came to passe, that many of the Kings & people in the books of Chronicles continued in godlinesse, and kept an euen and equall course, because they prepared their hearts; as Eze∣chias, Iosias, and others: and hereof it came to passe that many fell from the faith, because they sought not God in their hearts; as the Scribes and Pharisies, which clensed the out∣ward

actions onely It must then be our lesson which we must studie on, to take care to our hearts aboue al things, and to make the beginning there. For the cleannes of that pleaseth God, and the filth of that displeaseth him.

But when he saith, I haue inclined, doth hee meane that of himselfe hee could applie his heart as he listed? No, no, he meant nothing lesse. For he was conceiued in sinne; and how then were the preparations of his heart in his owne hand▪ Againe, he prayeth, portion 5. Incline mine heart vnto, &c. where hee doth plainly shewe, that it was God that turned his heart at his good pleasure. And no maruell truly, for the heart of man can no further bee tried out, or spied, than the Lord doth gage and open it, that wee may see thereinto, Ie∣rem. 17. 9. And againe, the hardnesse of mans heart is such, that it will sooner breake than bend; and may sooner be applied vnto any thing, than vnto goodnes. Where in the follie of Papists, and other heretikes is more than manifest, which by this and such like places, would proue the freewill of man, and that he can incline himselfe to goodnes; s••eing that here is nothing else meant, than that men doe 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 receiue 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 haue it not, we shall purpose, and God will other∣wise dispose: for hereof commeth it that so many fall from their purposes.

God is not pleased, but with voluntarie offering, therefore he applieth his heart; and we must beware of seruile seruice.

The constantnes of his purpose to cōtinue in this obedience, he sheweth, when he saith, he will doe it for euer and euer, and that at al times, not onely at a communion, or at a fast, or in sicknes, but at all times.

PORTION. 15. SAMECH.

Vers. 113.

I hate vaine inuentions: but thy law doe I loue.

HE shewed in the last words of the former part, that hee meanes to bee constant to the ende; now hee sheweth foure reasons thereof: the first reason is the hatred that hee had of all wickednesse, in this first verse Hee hath vsed many arguments to proue to his heart that hee loued God, and to commend it to others by his example, as Paul doth. This was one, the loue that he had to Gods law: secondly, his trust in the word: thirdly, his care to keepe it, &c. and therefore he often prayeth for it. He sheweth his loue of it, in that he preferreth it to all other things: as in the eight portion, The earth is full of thy goodnesse, teach me thy statutes; hee maketh it sweeter than hony, and better and more pretious than siluer His desire that he had to keepe it, and the prayers that he maketh for it, are to be seene almost in euery portion. Here he vseth a proofe, drawne from the contra∣ries, which is a true and sensible kinde of reason; hee loueth the law, because hee hated all the waies of false hood, either in doctrine or life. Our reason will teach vs, that there is no agreement betweene fire and water, betweene light and darkenes; and so if we goe through all the course of nature, we shall see that there is no agreement betweene contraries.

This argument is often vsed in the Scriptures, as Psalm. 145. Doe not I hate them, &c. Za∣char. 2. Tit. 2. 1. and most plainly 1. Cor. 6, What fellowship is betweene light and darkenes: &c.

This is needfull for men to knowe, that they learne to hate superstition and heresie, and to roote it out, least whilest with Saul they spare wicked Agag, they persecute righteous Dauid.

If a man hate false religion, hee shall neuer be infected with it: for if they be perswaded that it will hurt them, then they will keepe themselues far from it. A man when hee seeth a toade, or any other hurtfull beast, he will be sure to keepe him farre from it: neither will we euer receiue for meate that we know to be poyson: so if wee beleeue that Poperie and Heresie are poyson, then we will not receiue them.

But if men thinke fauorably of Heretikes, and call them honest men, and well dealing

men, then it is very easie to intangle such a one.

Herein doth the coldnes of the loue of Gods law in vs appeare, in that we doé so coldly hate the false.

Because loue setteth the price on things, and hatred maketh vs far from them, therfore if we will continue in the truth, we must loue it: and if we wil auoide the false, we must hate it.

And we must not be deceiued by the outward shew of an honest life, for if comparison* 1.353 be made betweene Gods children & Heretikes when they are both in prosperity, or both in aduersitie, then we shall see the difference betweene them: for otherwise, there is no comparison to be made, when they are one in prosperitie, and another vnder the crosse. When the children of God are in trouble, and in affliction, the graces of God doe mani∣festly appeare in them: for first they haue such spirituall wisedome, & vnderstanding, that euen poore & simple soules in the countrie are able to answere the great and learned men of the Vniuersitie: so that they be not able to withstand the Spirit that speaketh in them. Againe, their boldnes and courage in the truth is such, as that they be not ashamed to speak, euen before Kings, & the mightiest of their enemies. But Heretikes how far are they from this wisedom, when they come to answere, they either say nothing at all, or else their reasons are so blockish, and without sense, that a childe would marueile at their folly: and though they set some face and shew vpon them, yet if they be vnripped, and then referred to their heads, they are but vanitie. As for their boldnes and courage, it is nothing: for if they speake to some simple man, or in some secret place, then will they be bold to speake their pleasure: but call thē to the place of iudgement, or before them that are able to call* 1.354 them to accounts, then their answeres are to seeke. And here of it commeth, that they are periured, vnfaithfull, not men of their word, but dastards and cowards, and such as will not stand to the truth.

In suffering there is a great diuersitie betweene them: for if the childe of God come to suffer, he is neither effeminate to account the paine too painfull, neither yet blockish with∣out sense and feeling in suffering: but he feeleth the smart and bitternes of it, and yet fee∣ling Gods fauour he ouercommeth it. And this is true patience indeed, when men feele the paine to be grieuous, and yet through the hope and feeling of Gods fauour doe ouer∣come it: and in suffering they can pray for their persecutors, and can be contented to shed their blood for the conuersion of those that seeke their subuersion and ouerthrow. Deale Heretikes thus? or doe they not cleane contrarie? Yes: for in their suffering they are ei∣ther as men without sense, bereaued of their wits; so they are rather blockes and stones, than men, and their suffering is blockishnes, and not patience: or else they are effeminate and womanish, to howle and crie out in their paines, and to die with cursing and banning and all kinde of railing. Thus they deale. This experience haue we seene of both, euen within our daies.

If you compare them together when they are both of them in prosperitie, and if you then consider their liues, you shall also see that there is great difference. For the children of God, whilest they loue 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 helpe to bring them from it: but the wicked liue and lie as in a dead sleepe in sinne in prosperitie, and will not be wakened.

He doth not onely speake of corruption in doctrine, but also in manners: as in euery commandement, we cannot loue the good, but we must also hate the contrarie: as in lust, adulterie, &c. as Ioseph hated his Mistresse, when he once perceiued that she was vncleane. Then whilest men are giuen to vanitie on the Sabbath, they loue not the Sabbath: for if they did, they would either take heede of such; or if they fell into them, they would re∣couer themselues. Then we cannot loue the Sabbath, vnlesse we delight in it, and hate the contrarie. Then if we will trie whether we loue the word, let vs trie it by the ha∣tred of naughtines in vs, and this if we feele, we may be comforted, for God will worke by this.

The word (thoughts) is a metaphor from the crooked boughs of a tree, and signifieth, that as the trees haue their boughs spread abroad crookedly, so doe thoughts grow out of

men. And his meaning is, that he hated these ouerthwart thoughts. Therefore he labou∣red not onely for the outward hatred, but euen the imaginations that are contrary there∣to, as the thoughts of idolatrie, vncleannes, &c. and to these all he biddeth battell, that he may loue the law. This is a good thing for vs: for though we come not to idolatrie, mur∣der, adulterie, &c. yet the euill thoughts come into our mindes; and these we must not suf∣fer to be setled, but at the first we must hate them, and driue them out.

Thoughts are not free, therefore neither it is enough to loue in shew, but we must also loue in thought: for if we fauour them, wee may by little and little bee carryed away. For hereof it commeth that men are brought to reuenge, and other euils, because they make not cōscience of the thoughts. Thus we see that men haue thoughts of herefie, anger. &c. and yet they are not at defiance with them, & therefore they fall into the sin. Hereof men fall into adulterie, become enemies to God, his Ministers, and religion: for whilest they make no conscience of thoughts, they fall into the sinnes. It is true then, that we must first fight against reason, when wee will fight against sinne, as a man fighteth not against swea∣ring, 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 perswade himselfe of any other safetie, than of the safe∣•••••••• which he had vnder the Lord, he sheweth that so long as he put his trust in Gods 〈…〉〈…〉s, he feared nothing. And surely this ought to be the principal thing among Chri∣stians▪ to looke for none other defence, than that which is to be looked for out of the pro∣mises of God. For what is the cause, why when wee are in daunger, in pouertie, in any di∣stresse, wee haue so many by-paths, and can inuent vnlawfull meanes and shifts so for our deliuerance, but onely because the Lord and his word is not our refuge and our shield? For if we were once perswaded, that God were our tower to defend vs, and our shield to couer vs, wee should be staied. If wee then call on God in our neede, we must know, that Psal. 33. vers. 18. The eye of the Lord is vpon them, that feare him, and vpon them that trust in his mer∣cies. And that Psal. 145. 18. Hee will fulfill the desire of them, that feare him, hee also will heare their crie, and will saue them. And our cause being good, we neede not to doubt of him: for* 1.355 he hath promised to be our shield and buckler. So our Sauiour Christ being tempted of Sathan to turne the stones into bread, was moued by him to distrust Gods prouidence: What (saith he) doest thou thinke, that if thou wert the Sonne of God, thou shouldest bee left in such wants? make some shift therefore for thy selfe. But Christ knowing God to bee the author of his neede, was assured that he would secretly nourish him, vntill hee had re∣ceiued ordinarie meanes againe, and so strengthened himselfe in Gods promises. Like∣wise, when we are in need or in perill, Sathan will cause vs to vse one shift or other: but we must answere him, The Lord is my shield and tower, I am sure enough; and therfore I hate all ill inuentions; I put my trust in the Lord.

We acknowledge this with our tongue, yet it is a hard thing to bee practised, to put our* 1.356 trust in Gods word. For howsoeuer wee will grant indeede, that wee must put our trust in God; yet we hardly yeeld vnto this, that we must trust in his word: but we must here cor∣rect this vnbeliefe, and learne that if we seeke for helpe at God, wee must trust in his word. Doth Gods word threaten his iustice, and can wee finde in our liues, that if wee vse euill meanes, we shall be punished? Doth Gods word assure vs, that God is mercifull, and doe we beleeue that Iesus Christ came to saue sinners, although we were the greatest, and that he came to call sinners, and not the righteous to repentance, and that Iesus Christ came to saue that which was lost, and to refresh all that are wearie and heauie laden? Thus the man of God saith, portiō 8. 1. O Lord, thou art my portiō, I haue determined to keepe thy law. And portion 14. 6. Thy testimonies haue I taken, as an heritage for euer, for they are the very ioy of my heart. Thus he sheweth, that we must seeke for that in Gods word, which wee seeke for of* 1.357 him. For his word is a conduit or waterpipe, whereby the Lord conueying his mercies vnto vs; will haue them runne through vnto vs. Doe wee beleeue then the promises that God will prouide for vs? then let vs beware of al wicked shifts, and trust onely in his word.

For if we beleeue God to be our tower, we must looke to Gods word. The Heathen men and the prophane worldlings, will speake gloriously of the goodnesse, of the strength, and of the mercy of God: but when they come to see it in the word, they will erre altoge∣ther out of the way; whereby they shew how they vtter more in their tongues, than they performe in truth. For the Lord hath layde that helpe on his word, which he would haue vs to seeke for at his hand: so Christ by the word put the diuell to flight, with these words in effect, Thou wouldest haue me, Sathan, to mistrust my Fathers prouidence, and to giue my selfe to be taught of thee: but I know he will keepe me in all my necessities, and why? because he hath said, Man liueth not by bread onely, but by euery word that proceedeth out of the mouth of God: the Lord hath prouided ordinarie meanes to nourish me, and hath not commaunded that stones should be made bread, and why then should I vse vnlawfull meanes? Wherefore I will stay my selfe vpon my Fathers prouidence. We see, he might haue said, that God is almightie and strong, or that by his mightie power he might haue put off Sathan; but he reciteth the words of Moses, which he vsed, when the Lord so wonderfully had preserued his people the Israelites in the wildernesse, without ordinarie meanes. We must in like manner, when Sathan shall set vpon vs in time of neede, say, it is written, The Lord is iust and true in all his promises. It is written, The eyes of the Lord are vpon the righteous, and his eares are open to their crie, nothing wanteth to them that feare him. The Lyons doe lacke and suffer hunger: but they which seeke the Lord, shall want nothing which is good. It is written, Rom. 8. verse. 35. Who shall separate vs from the loue of Christ? shall tri∣bulation, or anguish, or persecution, or famine, or nakednesse, or perill, or sword? When we are tempted then with doubting in our selues, that we shall not escape, we must know that it is written, Rom. 8. 31. If God be on our side, who can be against vs? 32. Who spared not his owne Sonne, but gaue him for vs all to death: how shall he not with him giue vs all things also? If we be tempted to steale, we must say, as it is written, Man liueth not by bread onely, but by euery word which proceedeth out of the mouth of God, knowing that God is able to preserue vs without ordinarie meanes.

Vers. 115.

Away from me ye wicked, for I will keepe the commandements of my God.

THe cause why the man of God could not so stay himselfe on the Lord, was, because what way soeuer he turned himselfe, he could see no man that would helpe him. He had no helpe of the world, euery man prouided for himself, some shifted this way, another that way, he could see no good example of any, which either beleeued Gods promises to be true, or were readie to obey his commaundements. Wherefore it is manifest, that they were impediments rather than furtherances vnto him. For else why should he say, Away from me ye wicked▪ &c?

Were there so many impediments in his daies, and shall we thinke there are not so ma∣ny in ours? or was that age wherein he liued more wicked, than the age wherein we liue? First, we are nothing like him in good things, he had greater graces of God than we haue, he had gone further in holinesse than we; we liue in more wicked daies than he did. For whom shall we haue to follow? Some follow this religion, some follow that; some giue* 1.358 themselues to this shift, some to that: so that we haue no examples to build vs vpon, but a multitude to bring vs from the right way. Seeing then we are farre worse than the Pro∣phet, and our daies worse than his times let vs say, Away from me ye wicked: that is, seeing we cannot auoide our dwelling and liuing among the wicked; yet Lord, let vs be kept from the corrupt example of the wicked, and graunt that we may eschue all familiaritie with them. And as in haruest, if in euery place of the lands, where we reape or mow, were* 1.359 Snakes, we would be very warie least we were stung or impoysoned: so had we neede in these dangerous and plentiful daies of sinne, to be circumspect, least we be either impoy∣soned* 1.360 with false doctrine, or stung with an euill conscience. And as a man being a meere stranger in goodnes, liuing in the companie of godly men, hearing them, seeing them, and conferring with them in good things, would by Gods grace so be conuerted: so a good man falling into the familiaritie, and like affections, speeches, and actions of the wicked,

shall easily be corrupted. We shall see sooner that we are infected and hurt, than wee shall espie how wee are infected and hurt, and though presently we see it not, yet hereafter wee shall. And as it is the mercie of God to be good by the communion of Saints: so it is the iust iudgement of God to be wicked, with the companie of the vngodly. Neither must we thinke, that here is meant to goe out of the world, to auoide the euill (for we liue all vnder one Sunne, which is aboue vs, we treade all on one earth which is vnder vs, we vse all one water for our necessities, wee haue like callings with them, wee ioyne in the same townes with them, yea and often dwell in one house with them) but we must beware wee haue no fellowship with them in their sinne, we must away with their deuices to mistrust Gods mer∣cie,* 1.361 wee 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 sonne, or vngodly seruant, or an euill companion, thou must not haue familiaritie, or drawe in a line with them, thou must not bee a fellowe or a companion in sinne with them, so shall wee keepe our selues vnspotted. For as the euill men, if they purpose to be obstinate in sinne, will take no profit by the companie of the godly: so the good men, if they will feare and suspect the vngod∣lines of the wicked, and looke vnto their waies, shall by the Lord bee preserued from their euill. For we see, that as the euill men are not the better for the godly, with whom they are ioyned in the same towne or house with them, because they are so shie of goodnes; so, if we be as shie of their wickednesse, wee shall be freed from much vngodlines. Wherefore wee must not be like affected, we must not thinke as they thinke, speake as they speake, doe as they doe, nor vse their calling as they doe. Otherwise wee see, that as the euill by the godly are bettered, so the good are made worse by the vngodly. Thus we haue heard, that as the man of God in the first shewed himselfe to haue an hatred to the secret deuices of mans imaginations: so in the second he setteth downe a reason of the same, where we declared, that we could neuer be brought to the true hatred of euil inuentions, vntil we be through∣ly perswaded of Gods prouidence; whereof when we be once truely perswaded, wee shall not need to swarue this way or that way, because in all assaults we haue a sufficient refuge in God.

In that he putteth his trust in Gods word, we must learne, that we must neuer seuer faith and Gods promises, whereby we must be staied, and leane to his prouidence: otherwise we shall haue but vaine speculations of his prouidence, vntill wee knowe out of the word, to whom the promises doe appertaine, and what hee requireth of them, to whom they are made. On which word of God, whilest wee take hold, euen as a shield safegardeth vs from the blow of the aduersarie, so the promises of God are a sufficient buckler to defend vs from the darts of our enemie. So that, if we haue the Lord for our tower against Sathan, if we be in pouertie, we shall see the Lord our shield and wealth; if wee be in sicknes▪ hee shall be our castle and health. The Israelites had proofe 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 vs, then shall wee bee perswaded, that the hearing of the word, and time which wee spend in prayer to the Lord, will not hinder our calling, nor hurt our profit▪ but so long as wee walke in our waies, ioyning with our calling the hearing of Gods word, and prayer, hee will be our defence and tower, and either saue vs from damage, or turne all our euils to our good. We must see all this out of the word of God. For our Sauiour Christ (as we saide before) did not rest in the omnipotencie of God to put away Sathan being an euill spirite, and therefore hauing nothing to doe with him, but withstood him with this, It is written, still alleaging the word of God: shewing, that whilest he had bread: hee should vse it as an* 1.362 ordinarie meane, and when he had none, ••e should not make bread of stones, but stay vp∣on the blessing of God which is aboue all meanes. Thus wee see how the promises of God in his word did stay him.

And here see how the faith of Gods children differeth from the loose imaginations of the wicked, who, though they giue great titles to the Lord of his mercie, iustice, loue, and prouidence, neuer looke for this in his word. But if we will obey the Lord, and waite vpon his promises, we must doe it by the word, which is as a pipe, through which doe flow Gods

graces towards vs, and as a chariot to bring his will vnto vs. Wee are not then to looke in∣to the ayre, or elsewhere for Gods will, than in his word; but trusting still on God, wee must looke for helpe in his promises.

That the man of God might do this the better, he seuered himselfe from the wicked, gi∣uing vs to vnderstand, that he could not goe forward, in that hee saw so few examples of good, and so many examples of euill, whereby so many by paths are ministred vnto him to step out of the right way, in seeing the corruptions of that generation. When wee see then out of the word how we should beleeue, what we should doe, what we should eschue, and looke into the world, wee shall finde so many wicked ones, that which way soeuer a man would turne himselfe, although hee would search the world with a candle, hee shall finde many euill to corrupt him, but fewe good to guide him. And seeing our times are worse, than the times wherein the Prophet liued, and wee are easier and readier to take harme by euill examples, than he was; we must know, that whosoeuer will be truly taught to hate vaine inuentions, and loue the word of God, he must learne that which is written in the first Psalme, that is, that we walke not in the counsell of the wicked, nor stand in the way of sin∣ners. Away then with them that say, the Preacher indeed speaketh well, and teacheth the truth aright, but who doth it? and rather let vs bid the euill away from vs, let vs followe them that doe well, so farre as they follow Christ and his word, let vs be heedfull to looke to our waies, and be the more careful, because in former ages the Lord hath set before vs so many examples of falling. Wee may communicate with them in our calling, wee may be knit to them by consanguinitie wee may bee ioyned with them in affinitie, and as neigh∣bours dwell together, we cannot in these things bee well free from them: yet we must not deale with them as they be wicked, we must not drawe in the yoke with them, we must not be giuen to the like studies, to the like endeuours, and enterprises with them. Concerning their calling in the world, wee may vse them, but not according to their corrupt dealing with the world. Wee see the Prophet his meaning is, Away from me ye wicked, ye weaken my faith in Gods promises by your inuentions, you inkindle mistrust in me, I will not yeeld to you, I will not consent to you, nor take part in any of your inuentions: for I trust in my God, he is my shield, and my refuge.

Here wee may also learne, how to discerne betweene their persons, wherein they beare* 1.363 the image of God and their callings, which are the ordinance of God, and betweene their liues, which are full of corruptions. If we looke but into the first commandement, we shall see how hard a thing it is to keepe Gods law, vnlesse wee sequester ourselues from the so∣cietie of sinne How shall we beleeue among vnbeleeuers, or pray to the Lord among pro∣phane persons, or trust in the Lord among such shifters? For as euil men continuing in the companie of godly men, shall sodainely at one time or other be coloured with their good things: so the godly abiding in the meetings of the wicked, vnlesse they bee very circum∣spect,* 1.364 and suspect their owne weaknes, will sodainly be taken. We knowe that Ioseph being in Pharaohs Court, began to be coloured with the Egyptians corruptions. If then wee haue any iust cause of meeting with the wicked, we must not auoid their companie; but we must mislike their manners, we must rebuke, reproue, & cry against their sins; we must feare our selues, and in euery thing suspect them. But let vs see how dangerous a thing it is to bee with the wicked, and what meanes 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 wee be at defiance with them, how will they bring our persons in contempt, and raise many ca∣lumnious speeches against vs, and affray vs with iniuries? If we be in friendship with them, in what danger are wee least they should inueagle vs, allure vs, and take vs slily away from a good conscience. If we be at defiance with them, they will dismay vs with threatnings:* 1.365 if we be in friendship with them, wee cannot deale so roughly against their sinnes, wee can hardly gainesay them in their wickednesse, wee are drawne away by them, and waxe colde by little and little in those things wherein we haue been zealous. Oh here then appeareth the wonderfull and vnspeakeable mercy of God to his children in this world to keepe them as sheepe among wolues, and to saue them from the infection of sinne, in the mid∣dest of a wicked and sinfull generation.

It followeth in this verse, That I may keepe the commandements of my God. As if he should haue said, he is not your God, because you put not your trust in him, but follow your own inuentions: he is my God I loue him; I feare him, I put my trust in him; I loue his word, because his promises are sweete to me; I feare to sinne, because his threatnings proue true; I trust in him, because of his word: he is none of your God, neither can you assure your selues of him. For as Portion 20.3 Saluation is farre from the wicked, because they seeke not thy statutes. No, no, God is grieued and displeased with you, though for a while hee spare you, he shall one day punish you, he is my protectour and defender.

This is a notable thing, and worthy to be obserued. The man of God recouereth him∣selfe, because God hath promised in his word, that hee will defend his as with a shield, but he will put to flight the armies of their aduersaries. He reasoneth therefore thus with him∣selfe. The Lord hath promised to be a tower and buckler for them, that put their trust in him, and beleeue his word: I beleeue this to be true, I see it shall come to passe according to his word: therefore he is my God, my shield, and my refuge.

Let vs learne in time of trouble, thus to recouer our selues. For doe we not see, how now adaies some take this way, and some take that way, some vse this shift, and some haue that policie, doe their dealings shew, that God is on their side, or that hee will take their part? nay rather that he is farre from thē. We must euery one frame this reason, which the Pro∣phet vseth, that euery man may say, I trust in Gods word, I hate the vaine shifts of the wic∣ked, God is my God. My God: wee must here marke, that wee giue not God sufficient ho∣nour,* 1.366 vntill we cleaue wholy vnto him, as he requireth of vs in his first commaundement. For we then haue him to be our onely God when we onely feare him, when we onely loue him, whē we onely obey him, when we put our trust in him alone. So that we deny him his honour, vntill we leauing all other fetches and deuises of louing, fearing, obeying and tru∣sting in him; and loue, feare, obey, and trust in him, as we are onely and wholy taught in his word. Excellent is that place of the Prophet, Psalm 73. where the man of God, seeing the euill men in number many, in power great; and good men in number few, and abilitie weake, began to bee in a dangerous estate, in thinking almost wickedly of Gods proui∣dence, and began to be moued, and to dispute as it were with God about the prosperitie of the wicked, and pouertie of the godly, vntill hee came to looke into the glasse of Gods word, where he found, that though the wicked seemed to haue an happie time for a while, yet through Gods secret curse, they had a fearefull end, and though Gods children were tried with many troubles, yet through Gods secret blessings they had happie issues.

Thus saith he, Was I so foolish and ignorant, and as a beast before thee, whiles by mine owne wit and reason I would goe about to search out thy secret iudgements. Yet saith hee, I was alway with thee, thou hast holden mee by my right hand, and howsoeuer it went with the wic∣ked, my faith in thy prouidence did assure me, that thou diddest watch ouer me, and woul∣dest not finally forsake me▪ Whom haue I in heauen but thee, and I haue desired none in the earth but thee. Though my flesh should pine away, and I should consume, yet am I perswaded that thou wilt not forsake me, they goe a whoring, and thou destroiest 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 fearefull, and therefore I will still trust, and stay on thee. Marke what word he vseth to* 1.367 paint forth mistrust in God, he calleth it to goe a whoring; we know what a grieuous thing it is for a woman to prostitute herselfe to a baude; so monstrous a thing it is to giue our trust to any but to God. Wherfore we must fight against the corruptions of the world, not by the sight of reason, but by looking into the glasse of Gods word.

Let vs search then, which be the promises of God, to stirre vs vp to doe good, which be his threatnings to make vs afraide of sinne, what examples we haue of good men, that wee may follow them, what examples of euil to auoide them. For here be the pictures of good men, here bee the liuely anatomies of the godly, here wee may take delight in beholding them. Let vs discerne by the word who are true worshippers, who are Idolaters. Let vs look what rules the Lord doth giue in his word, to know the truth, and in whom it is; to discerne heresies, and in whom they be. Then wee shall see, that this man is sound in religion, and carefull of a good life, the Lord is his God, this man is voide of true knowledge, and break∣eth

the law of the Lord, therfore vndoubtedly God is far from him. This man though his knowledge be vnperfect, yet he loueth to learne the truth, this man is a good companion for me; that man is an vnbeleeuer, and trusteth not in God, I will not therfore meddle with him. Well now we haue learned, that we neuer cleaue wholy vnto God, vntill all the cor∣ruptions of the world be not able to dismay vs, but rather being stayed and established on the word of God we know assuredly, that the Lord wil not be among the wicked. We haue bin taught that if we will truely beleeue in God, we must beleeue in him according to his word, otherwise he is but an Idoll vnto vs, or a false God framed vnto vs after the imagina∣tion of our owne hearts. And if we will truly discerne betweene good men and euill, wee must not iudge them by our owne reason, the common opinion of men, or according to their prosperitie and aduersitie: for so the world cannot perceiue 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 himselfe against the wicked, and promiseth to bee neare at hand to his saints.

This may commend vnto vs what a necessary thing the study of the Scriptures is, which teach vs to know God and his true worshippers: for otherwise we shall iudge heretikes to be true worshippers, and count wicked men honest.

Vers. 116.

Stablish mee according to thy free promise, that I may liue, and let mee not bee disap∣pointed of mine hope.

HEre the man of God desireth, that the Lord would keepe him safe and sure, and that he would confirme him and strengthen him in his word: where we see he prayeth for a thing mētioned before. Faith is not a sleeping thing, lying dead in vs, but it is quick* 1.368 and is nourished by the word. For Gods children doe not so beleeue, but that they are of∣ten troubled with vnbeliefe: yea the Lord doth often suffer them to see their vnbeleefe in themselues to striue against it.

We see here, how the man of God felt some wauering in himselfe, he was not alwaies in one estate, his faith was not euer at one stay, his beliefe had some vnbeliefe with it, and be∣leeuing he was afraid of himself. Thus we know, Gods childrē are such, as do not presume, but they suspect themselues, & thinke humbly of themselues, which maketh them often to pray, that they may be confirmed to perseuere. For when we begin to be secure, and to thinke too well of our selues, then we cast off prayer, and lay aside all trust in Gods word, so that God casteth vs off for our pride, and Sathan is readie to beguile vs. We must not then satisfie our selues, if we beleeue, but our faith must make vs to grow in feare, & to be more carefull to please, and more grieued to displease God; wee must desire of God to haue his promises cōfirmed and ratified in vs, because we are in a very slippery estate. For as a man walking on slippery ice, and not heedfull to his steps, nor fearing himselfe, is most readie to fall; so we in this world, vnlesse we looke very circumspectly to our selues, are in great danger of sliding down. So fickle and fraile is the world, that in euery place we may take a fall: and as they which are on an high hill and steepe, are in perill of falling down; so in the world, which hath such a downefall, vnlesse wee be very wary, and stay our selues on Gods word, we are most ready to slippe.

We may see in former times, how the deare Saints of God haue fallen through securi∣tie, and for want of this feare of themselues. Noah though a man preserued from the corruptions of the olde world, was beguiled of Sathan for presuming in his own strength. Lot also through his corruptiō and Sathans policy, was deceiued, not suspecting himselfe. Whē Dauid had not this feare, but hoped that he was sure as he thought, Psal. 30. he should neuer be remooued, hee fell fouly, and yet so deceitfull, that hee could not see his fall in the space of an whole yeere. Wee see then how hard a thing it is to keepe on our course in this world, and that it is the mightie power of God, as witnesseth Peter in his former Epistle, that wee are kept in the faith. Wee are not our owne guardians, we are not able to take the gouernment of our selues; nay, our Sauiour Christ saide, that if it were possible, the very elect should bee deceiued; so great is the power of the world, the subtiltie of the

flesh, and guilesulnesse of the diuell. But, because they be humble, they feare them∣selues, they seeke the Lord by prayer, and are desirous to be established in the promises of God, they are as strong as Mount Sion, which cannot be remoued, but remaineth for e∣uer, Psalme 125.1. Though then we be weake, yet our Christ is strong, though we haue many enemies, yet the Lord hath promised to be our staie against them all. Let vs knowe* 1.369 that perseuerance 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. Hee sought vs, when we desired him not; he found vs, when we sought him not. We see how before our calling, we closed our eyes, and would not see him, we stopt our eares, and would not heare him, we drew backe, and refused to goe to him, and the Lord was faine to draw vs out; so that our beginning came of God, who reformed our iudgements, and renewed our affections: now to be established in seeing, hearing, and willingly drawing neere vnto God, is his onely gift also. Well, we must be afraide of our selues, and suspect our selues. For why doe we slip often into such grosse sinnes? why are we carried away with our owne affections? why doe so many good motions die and perish in vs, but only because of our securitie, we are not careful to please God, we are not afraide to offend God? Well, if we see that securitie hath bene the cause of our woe, let vs labour to be carefull, which is the cause of our good: if securitie hath bene the cause we feared not, let vs now be carefull, that we may be afraide of our frailtie, and trust in Gods word. Otherwise if we be quiet with our selues, and yeeld to presumpti∣on, God will suffer vs to fall. This is the cause, why our sinnes breake out often to Gods dis∣honour, and to the griefe of our owne consciences, because we doe not more carefully to looke our thoughts, and watch ouer our words.

It is added in this verse, that I may liue. So he saith, Portion 10.4. Let thy tender mercies come vnto me, that I may liue. We see heere, that the children of God thinke they haue no life, if they liue not in Gods life. For, if we thinke we are aliue, because we see, so doe the bruit beasts; if we thinke we are aliue, because we heare, so do the cattell; if we thinke we are aliue, because we eate and drinke, or sleepe, so do beasts; if we thinke we liue, because we doe reason and conferre, so doe the Heathen. The life of Gods children, is the death of sinne; for where sinne is aliue, there that part is dead vnto God. Art thou then giuen to ma∣lice, to swearing, to cursing, to breaking of the Sabbath, to adultery, to filthines, to stealing, or slandring? surely then art thou dead, and if God should take away thy life from thee whi∣lest thou art in this estate, thy soule should goe sooner to hell, than thy bodie to the graue. We now see, that Gods children, finding themselues dull and slowe to good things, when they cannot either reioyce in the promises of God, or finde their inward man delighted with the law of God, thinke themselues to be dead.

The Prophets meaning is this: I am euen as a lumpe of flesh, I am like an image, or like an idoll of Gods childe, I beare the face of his childe, but I am as dead, and as a blocke, or a stocke, or an idoll. For as an idoll hath eyes and seeth not; eares, and heareth not; mouth and speaketh not; feete and goeth not: euen so haue I eyes, but I see not the glorie of my God; I haue eares, but I heare not the word of God; I haue a mouth, but I shewe not forth the iudgements of God; I haue feete, but I walke not in the law of my God. The iust shall liue by faith, Hab. 2. Rom. 1. Now I liue no more, but Christ liueth in me, saith the Apostle. Oh that men would consider this, that they are dead otherwise than their life is hidden in the pro∣mise, and they haue no life but in Christ, and from his spirit. If the Prophet sayd this of himselfe, 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 practise of repentance, where is the peace of consci∣ence, that passeth all vnderstanding, where is the ioy of Christiās, where is the care of mor∣tification, where is the quicknesse of sanctification; where are all these become? They are sewe and dead to good workes, they liue in sinne, they be but Christians in name, they are very idols: There is no life but in the word, which we must finde by experience in our selues. When Gods children finde this life of God in them, then are they merrie and glad; but when they feele, that God withdraweth his spirit from them, then they see how they are dead, dull, and carelesse, as they were wont to be before they were regenerate. Shall not this make vs more carefull and zealous of good workes, and to be more iealous of our

selues? Let vs consider this, that it is a ioy to haue a life: and that euen the life of God, the life of Angels, the life of Christ, when we contemne this life: when wee are zealous of good workes, when we feele spirituall ioyes, when wee looke for a crowne of glorie, when we labour to be renewed to the image of Christ. This is an heauenly life, and though we will sweate, and eate, and drinke, this is common with the beasts of the field, and hauing no experience of faith in vs, wee are either dangerously sicke, or altogether dead. If wee thinke it an hard matter, to restore nature in a consumption, how hard a thing is it to re∣store* 1.370 grace and saluation in a consumption of the soule? If wee are without hope, when a man is in a languishing disease, when he hath no delight to eate, when hee cannot brooke* 1.371 his meate, and his sleepe is gone from him, hee cannot labour, and Physitians dare not meddle with him: what hope is there when we are in such a consumption, that the wo••d which we heare doth vs no good, the Sacraments which wee receiue doe vs no comfort, prayer doth vs no good, and when we cannot abide to labour in good workes? surely it is a token we are almost languished to death, if wee be not already dead wee are in extreame danger. The Lord indeede is gracious and would not our death, but if wee bee consuming and see it not, if Gods life be going from vs, and Sathans life is comming to vs, if Gods graces be languishing in vs, surely we are as dead. Let vs then search our owne corrupti∣one, that we may see how neare we are to life, or how neare wee are to death, whether wee growe or consume, whether for the one wee are to feare and pray to God, or for the other to reioyce and praise God.

Thus we haue heard, that the faith of Gods children are not so sirme, as that it is neuer shaken, they are not alwaies in the tenour, and as the Lord giueth them of his grace in measure, so hee giueth them at sometimes more, at sometimes lesse: he often humbleth* 1.372 them with incredulitie, to exercise them in prayer, and to confirme them the more by his Spirit, whereof they haue had a pledge in his word. Wee haue learned, that the Prophet thought himselfe to haue no life, but as he had the feeling of the life of the Sonne of God, to be conueyed to him by the spirit of God, through the working of the word of God: and that as we breathe, eate, playe, and labour, wee haue nothing differing from bruite beasts; as we haue fiue wits to discourse of things, we haue nothing more than the heathen, than the Turkes, than the vngodly infidels. The Scriptures shew that all that liue in igno∣rance* 1.373 and sinne are dead: for they that liue in ignorance, sit in darkenes, and in the shadow of death, as it is in the song of Zacharie: and if we liue in sinne, the Apostle witnesseth, we are but dead, Ephes: 2.1. The death of sinne, is the life of a man: and the life of sinne, is the* 1.374 death of a man; sinne then I meane to liue in vs, when wee giue ouer our selues to sin with pleasure, and lye in our sinne with delight.

And yet here is a further thing, for the man of God speaketh of the experience of Gods children, who when they feele delight in prayer, and their inward man delighted with the word of God, they thinke they are aliue, and that so long they walke in the land of the li∣uing; but when they fal into some sinne, and become vnthankfull or pensiue, there comes a dulnes and deadnes of heart, they are not able to see any difference betweene themselues and the reprobates, and finding in themselues such an heape of ill inclinations, they think themselues to be dead.

It followeth in the verse: And disappoint me not of mine hope. As if he should say: O Lord, euen as I trust in thy word, so my hope is that thy word shall be accomplished. As faith is* 1.375 the mother of hope, so hope is the daughter and nurse of faith: for faith breedeth hope, and hope nourisheth faith: faith assureth vs of the trueth of Gods 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 mee not of my hope, for howsoeuer the wicked continue for a while, I beleeue that I shall haue a glorious end, I beleeue it is not lost labour to serue the Lord, O Lord I hope to see them troden downe, that breake thy statutes. Thus we see how Gods children feare their vnbeliefe, and nourish their faith with prayer: so the true Mi∣nister of God cannot but be zealous to stirre vp his people to feruent and frequent prayer. We see the one halfe of this Psalme to bee prayer; and that in euery portion, two or three or foure 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 mee thy statutes: disappoint me not of* 1.376 my hope: establish thy promises to thy seruant. For as reading, hearing, and conferring, doe more increase knowledge than feeling; so meditating, praying, and singing doe more nou∣rish feeling than knowledge. Had he that had such a faith in Gods word, such ioy, such de∣light, such life in the spirit, neede so often and feruently to pray? then I beseech you let vs 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, stablish mee according to thy promise. Hadst thou need Dauid to be staied? didst thou wauer? oh how need we to be stayed, and to pray against our wauering? he meaneth here thus much: although I am well min∣ded, and delight in thy law, yet I am so brittle and so slipperie, that if thou stay mee not, I shall sall, I am gone. Oh man of God, feeling his owne 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, hee should neuer be remoued: here is another spirit, where he saith, he should be safe. But here wofull ex∣perience taught him, that he durst not be stayed on himselfe: whereby he declareth, that as without Gods word, he could not be safe: so come what come would, befall what danger could befall, in the Lords word he was staied sufficiently. Then we are to learne, that the promises of God must engender in vs a care and feare of our selues; for if we begin once to be quiet with our selues, when wee begin to be secure and presumptuous, let vs assure our selues, that we are not farre from sinne. But if we feare that wee are staggering and reeling persons, and that we are very slipperie, is there not cause of humbling, that this humblenes should breed carefulnesse; carefulnesse should cause watchfulnesse; watchfulnesse should vse the meanes; and the meanes should be sanctified by prayer? Then come hell, come the diuell, come the world, come the flesh, if the Lord stay vs, we shall liue and not die, we shall surely not miscarie. And I will delight continually in thy statutes. Wee see here that there is no free will, for he prayeth likewise Port. 5. 1. Teach me, O Lord, the way of thy statutes. Nei∣ther did he promise of himselfe before, but did hope in the Lord. Such brittlenes is in the world, such sleights in the flesh, such slinesse in Sathā, such corrupt examples in the world, that vnlesse the Lord stay vs, we are so farre off from delight in good, that we are ready to fall into great sinnes. Euery man therefore is to search his owne heart, and by the cause we may come to the effects, and by the tree may coniecture of the fruite: so by the effects we may iudge of the cause, and by the fruite we may iudge of the tree. Where is now this de∣light, when we heare the word, we heare it with such coldnesse? therefore it is a manifest proofe we are not sta••ed in the Lord. For whosoeuer doth not delight in the word, he may deceiue his owne soule: but surely as yet he is not staied on God. If we are not delighted, then are we st••ied on our own selues, but if the Lord work in vs, then shal we feele delight. This is a griefe of my soule, that I see no delight in the Lords day, all things are done for* 1.377 fashion, but the power of godlinesse is not among vs. The cause is the want of priuate exer∣cises; the want of priuate reading, and praying, and this bringeth a secret curse of publike exercises, and therefore I cannot but so often v••ge priuate prayer, and meditation.

Vers. 118.

Thou hast troden downe all them, that depart from thy statutes, for their deceit is vaine.

AMong all things to be spoken of, I thinke nothing more necessarie thā this, that God will one day come a righteous iudge to men, that are so slow to keepe a good consci∣ence. All men are at quiet with themselues, and crie peace, peace, our long enioying of the Gospell, our tranquilitie and peace, our abundance of the things of the earth, make vs drunken with the loue of this life, and cause euery man to thinke thus with himselfe: 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? euen 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 trēbled for feare* 1.378

of Gods iudgements, what had he a more tormented conscience than others▪ no, hee had such a cōtinuall feeling of his own corruptiōs, that it made him afraid For as the best flesh* 1.379 is most tender, & where it is most corrupt, there it is most hard; and where the flesh is nee∣rest to healing, there it will more speedily, and more freshly bleede: so the neerer wee are to God, the more fearefull we are; the more pretious our consciences be, the more tender they are; and those things which being vsed in greater measure, will nothing fray a wic∣ked man being vrged, but a little will dismay the conscience of the godly. The minde of the prophet is this, thou hast done away the wicked, thou hast troden them downe, and swept them away, I am as brit••le as they, and as ready to fall vnlesse thou vphold me Por∣tion 16. 6. hee saith, It is time for thee Lord to worke, for they haue destroyed thy law: where he complaineth as it were, that the Lord deferreth his iudgements, because the wicked had brought all things to such a confusion. And in the 7▪ portion 4. verse he saith: I remembred thy iudgements of old O Lord, and haue beene comforted, as if be should say, though thy children be had in contempt, though thy Church bee kept vnder, and the wicked are set aloft; yet I remember how in old time thou hast beene a iust iudge, & hast punished sinne. This com∣forteth me, both because of thy mercy, which thou wilt shew to me, and because of thy iu∣stice whereby thou welt confound the wicked, and also makest me to feare my selfe: for both thou canst doe as thou hast done, and thou wilt doe as thou canst doe. Wee must learne then in these two verses, thus much. That what iudgement soeuer the Lord hath written downe in hi•• word, and wee haue either credibly heard reported the like with our eares, or seene them with our eyes, they ought to be vnto vs examples, and ratifie to vs the truth of Gods iudgements, that as he hath promised to punish, and indeed hath punished such and such sinnes; so hee would doe it in vs for the like, and as sometime he hath euen enwrapped his children in the like iudgements, though not to that end, for which hee pu∣nished the wicked; but as they haue beene partakers of the sinne in part, so they haue su∣stained the punishment in part: so we must know that he will punish the same sinnes, euen* 1.380 in vs, or spare vs, if wee be without them. Howbeit, the godly shall not haue the like iudge∣ment with the vngodly. Hee will not consume vs as drosse, but will trie vs as siluer, he will not trample vs vnder his feete, bu•• humble vs vnder his hand. Wherefore as in the sweete promises of God, there is a reuerent feare: so in our infirmities, wee must learne with Dauid to feare much more. Genes. 10. We reade, how God trode downe the pride of them, that built the tower of Babel. When Pharaoh was aduancing himselfe ouer the peo∣ple of God, the Lord tr••mpled him down with tenne plagues, and trode him vnder foote 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 trode them downe, euen into the earth, which opened her mouth and swallowed them vp quicke. The whole world for their ripenes of sin, did he destroy from the face of the earth, and scoured it with a pur∣ging water. The Lord pursued the land of the Sodomites, vntill it lay at his foote, which before was as a Paradise▪ The Lord swept away the Israelites, that they could not come to that plentifull and promised land. How often doe the histories record, how God trode downe many with warres, and swept away others with plagues? For as the Goldsmith pur∣geth the drosse from the gold, and the potter treadeth the vnprofitable clay to mi••e; euen so the Lord purgeth & treadeth down his enemies. This must make vs to feare, for ma∣ny men dangerously peruert their soules, and Sathan beguileth them with many shifts. But heretikes and prophane men say, The iudgements of God indeed in times past haue been great, but what is that to vs? we confesse they were wonderfull in the time of the Law; but we heare not of them in the new Testament, what appertaine they then vnto vs? But Christ hath taught vs this generall doctrine, Luk. 13. 1. where certaine men came to our Sauiour Christ, and shewed him of the Galileans, whose blood Pilate had mingled with their owne sacrifices: but Christ answered them on this sort, Suppose ye that these Galileans were greater sinners than the other Galileans, because they haue suffered such things? I tell you, ••o: but vnlesse ye repent your liues, you shall all likewise perish. Thus he also spake of them, vnto these Iewes, which tooke occasion to condemne those men for their punishments, vpon whom the tower in Siloam fell. Euery man will yeeld to this, that the plagues are great, but no man

wil applie them to himselfe. But our Sauiour Christ before teacheth vs, rather to feare and suspect our owne estates, than to condemne others. Indeede all punishment shall not fall vpon one man, nor one punishment shal light vpon all. Though the flood sweepeth them not away, though Serpents deuoure them not, though they be not depriued of the promi∣sed land, yet surely the Sonne of God Iesus Christ hath spoken it, and though heauen and earth passe, yet one ••ote of his word shall not passe, that vnlesse 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 diuers iudgements, whereby he would tread downe his ene∣mies. Beside the Apostle saith, Eph. 5. 6. Col. 3. 6. speaking of fornicators, couetous mē, adul∣terers, idolaters, & wantons▪ Let no man deceiue you with vaine words: for, for such things com∣meth the wrath of God vpon the children of disobedience. This is spoken to Gods children, that they should not mocke at the menaces and iudgements of God: for if they will not obey, the iudgements of God vndoubtedly will fall; but if they will tremble at Gods word, they shal be children of obedience, and not be subiect to this wrath of God. Thus Christ also reasoneth▪ Matth. 24▪ ••7. Luk. 17. 18. As the dayes of Noah were, so likewise shall the comming of the Sonne of man bee. 38. For as in the dayes before the flood, they did eate and drinke, marrie and gaue in mariage, vntill the day that Noah entred into the Arke. 39. And knewe nothing till the flood came, and tooke all away: so shall the comming of the Sonne of man bee. Luke 17. 28. Likewise also it was in the dayes of Lot, when in Sodome the Sunne shined in the morning, and all was well, euen then came the wrath of God from heauen. When the old world was making mirth, and thought of nothing lesse than of drowning, vntill Noah went into the Arke, suddenly the waters came vpon them. Likewise is our estate, we know nothing now, we see the world is as it was, we prouide for our posteritie. Thus wee see our Sauiour Christ reasoned much like to Dauid. In the peculiar iudgement, it shal be like with vs as with Sodome, that Citie was destroyed suddenly, and so shall we be. In the generall Iudgement, it shall bee as in the dayes of Noe, the water swept them away at vnawares; so the fire shall purge vs when we thinke not of it.

Thou hast (saith Dauid) troden downe in times past, thou wilt tread downe againe. 2. Pet. 2. 4. If God spared not his Angels that had sinned, but cast them downe into hell, nor the olde world, nor Sodome. &c. Thus our Sauiour Christ, and with him his Apostles, teach by precepts and confirme by examples, and so must all the godly Ministers approue and teach this doc∣trine, that the godly may haue their faith established in Gods promises, and to leaue the wicked excuse lesse against the day of iudgement. They haue left vs a president to follow, whereby we must be awaked from slum bring, that Gods children may stoope, and the rest be committed to the righteous iudgement of God. We see how we may profit by exami∣ning seuerall iudgements for seuerall sinnes, hath not God appointed in his word, and* 1.381 executed from heauen a seuerall punishment for seuerall sinnes? Doth God say that Ido∣laters, Heretikes, and prophane professors should bee swept away with plagues and warres, 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 stickes, Numb. 15? Whose sinne though men spared on earth, yet the Lord pu∣nished it from heauen. 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 euermore the Lord hath done, and doth fatherly correct and admonish, before hee vtterly sweepeth away. Shall we thinke that the Lord is altred? His long suffering did not presently punish, nei∣ther after hee had threatned, but hee gaue terme to repent: hee hath dealt so gratiously with countries, nations, and people, that hee hath not so troden them downe, as they haue troden down his glorie, but by benefits hath allured them, by chastisements driuen them, and by examples perswaded them to repent before his plague came. The Lord hath ap∣pointed for disobedient children death, Deut. 21. 18. If any man hath a sonne stubborne and disobedient, which will not hearken vnto the voyce of his Father, nor the voyce of his Mother, and they haue chastened him, and he would not obey them, and after complaint made to the Elders of the Citie, all the men of the Citie shall stone him with stones vnto death. And Prou. 20. 20. He that cur∣seth his father or his mother, his light shall be put out in obscure darkenes. There is among other,

one wicked generation, euen a generation that curseth his father, and blesseth not his mo∣ther; but of such a one, let the Eagle put out his eyes. Hath God so threatned, and will he not punish? 2. King. 2. Little children, who for their age, we would thinke to be spared, for mocking the Prophet of God Elisha, who cried for vengeance by the secret motion of* 1.382 Gods spirit, were by two Beares deuoured. Did the Lord punish scorners then, and will he spare them now? For fornication we know twentie foure thousand fell on one day, & were* 1.383 swept away with the plague, and shall fornication now be vnpunished? We stand but by grace, we are but petitioners, we must feare least liuing in these and such like sinnes, we be swept away with these and such like iudgements. This must make vs to feare our selues, to loue and beleeue the word, to grow in repentance, and make our schooling in the iudge∣ments of God, some in one, and some in another. We haue heard now, how the cause of the Prophets prayer, was the sight of his infirmities: this must stirre vs vp also to priuate prayer. For though we haue receiued neuer so many and excellent graces of God, yet* 1.384 without prayer shall we not be able to stirre vp our selues by them. We must see how the man of God, seeing the seuere iudgements of God, was moued to prayer, that he should not be troden downe and swept away with the wicked. We are likewise to sweare to this practise, both to make vs cleaue faster to the word, & also to make vs the more to feare our* 1.385 selues. For it is a visible iudgement of God, when we see the iudgements of God, and are not staied in fixed faith in the Lord, and a reuerent feare of our selues. We haue bin taught, because we are giuen to thinke that the iudgements of God appertaine not to vs, that the long suffering of the Lord, is to leaue the wicked vnexcusable, and not to haue one of his vnsaued, and still calleth some, and doth not execute his iudgements, vntill the measure of sin be fulfilled to the brimme, Genet▪ 6. So that he spareth to call his to repentance, to leaue the wicked without excuse, who would neither be moued with his promises, nor feared with his iudgements. And although it seeme an easie doctrine, that God will by one way or other punish sinne, and thinke that we haue learned this before it be taught: yet we shall finde our selues ignorant of the practise of it, which if we knew, it would be a key of the whole Scriptures vnto vs. And thus much of the generall doctrine, now of the particular; For their deceit is vaine. As if the Prophet should say, notwithstanding all their high imagi∣nations* 1.386 thou hast destroyed them, for they haue but deceiued themselues in false religion and vanitie of life. Thus then let vs consider of it, that whether our vanitie be in religion or life, it is but deceit. Heresie and Idolatrie carrie a great sway, vnder a colour of godly life: but when Gods iudgements sweepe them away, they seeme vaine, that neither their Idols can helpe them, nor their opinions comfort them.

This then may commend vnto vs the word of God, that it onely maketh vs safe, and* 1.387 staieth vs in all troubles, wherefore it is said, port. 12. 4. Except thy law had beene my delight, I should haue perished in mine affliction. So the Prophet Ionah hath a notable sentence wor∣thie to be written in letters of gold, and of all men to be remembred, Ionah. 2. 18. They that waite vpon lying vanities, forsake their owne mercie. Whereby he sheweth that they which depend on any thing, saue on God alone, refuse their owne felicitie, and that goodnesse, which otherwise they should receiue of God. So that the Prophet himselfe in not going to Niniuie waited on vanitie, and could finde no comfort in himselfe. We may for a time trust to Idolatrie or vngodlinesse, but when the touch-stone and triall of Gods law comes, they cannot stay vs, nor saue vs, for they will deceiue all vsers of them, as false and vaine▪ 1. Sam. 12. 21. Samuel exhorting the people to repētance willeth them to follow the Lord, and not to turne backe, saying also, If ye turne backe, that should be after vaine things, which cannot profit you, nor deliuer you, for they are but vanitie. Where he teacheth vs, that when mi∣series come, our delights are but vaine, and therefore cannot helpe vs. The Scriptures also applie this to ill manners, as Ephes. 5. the Apostle setting downe a bedrow of many sinnes addeth this, Let no man deceiue you, &c. where because some thinke, that for such sinnes God would be entreated, he saith, nay not so, be not deceiued, vnlesse ye repent, God will not be entreated. Likewise Gal. 5. the Apostle hauing taught them to prouide temporall things for them, that minister spirituall, saith, be not deceiued, where he hath this sense: ye may haue many reasons with your selues, against this doctrine, but when God commeth to tread

downe the wicked; then your reasons will not stand before his maiestie, for the truth onely there preuaileth; doe not deceiue your selues, your hope will abuse you. And here all flat∣tering of our selues in sinne will prooue deceiueable, wee walke in a nette, and deceiue our owne consciences, but this must make vs feare, we must not reckon without our hoast, nor make our account without our auditour: for if we doe, we will beguile our selues, or flatter our selues.

Let euery man therefore looke to the fleights of sinne in himselfe, and to the deceit of his owne conscience, and he shall see that all the wayes of man are euill, but the Lord is for euer true.

Wee must thus examine our selues: Good Lord, will this thing stay mee in the day of trouble, will this thing comfort mee in the houre of death? then it is a sure thing, then it is comfortable, otherwise it is vaine and cannot stay me, it is deceitfull, and will not comfort me. Now if we trust in the word, wee shall in death knowe that it is no imagination, howso∣euer the world would now perswade vs that we liue too precisely, and Sathan lyeth to get vs at a bay, we shall then know our labour was not lost, and when the Lord commeth to iudgement, if we haue laide a good foundation, when the tempests arise, the windes arise, and the raine fall, we shall be sure, and not beguile our selues, that we shall be on the rocke of Gods word, and built in faith, wee shall bee sure as mount Sion, and safe as Ierusalem, when the floods of vengeance come.

Vers. 119

Thou hast taken away all the wicked of the earth like drosse: therefore I loue thy testimonies.

MArke the proprietie of the word, he saith not thy statutes doe I loue, but thy testimo∣nies,* 1.388 he saith here thus much: seeing O God, thou hast summoned the wicked, I will embrace more ioyfully the record and couenant of my saluation, made vnto mee in thy word. For when we see Gods iudgements on the vngodly, this ought wonderfully to commend Gods mercie in free sauing vs from the like, that whereas wee were in the like condition of sinne, he might haue measured the like to vs, and yet vouchsafed to make his couenant in force vnto vs. Was it not a great mercie to saue Noah and his, when all the world besides was washed away with water? Did it not wonderfully commend the good∣nesse of God, that in the great destruction of Sodome he should deliuer Lot? What a thing is this, that the Lord will make a couenant with vs as with Noah, that if wee shall trust in Christ, we shall neuer be confounded? Againe, when the man of God seeth the wicked de∣ceiued, because they trusted not in the word, this maketh him to loue the word, and assu∣reth him, that there is an end of all perfection, but the law of God is exceeding large, that it neuer failes in trouble, nor deceiueth any in death. Wherfore this must make vs to loue it also. And if wee compared this word with other vanities of the world, and felt in it such ioyes, and most specially in death and in troubles, and that when all failes, this doth mini∣ster sufficient comfort; surely the perswasion hereof would mooue vs pathetically to ex∣presse our mindes, and say with the Prophet, Oh how loue I thy lawe it is my meditation con∣tinually.

Then when our strength shal faile, our breath draw short, our friends depart, our goods, countrie, and life shall forsake vs; the word will be so sweete, so deare, and so pretious, that when all these are gone, this will yeeld vs great comfort. We haue also learned here a fur∣ther thing in the minde of the Prophet, who reasoneth thus: Seeing thou hast troden downe the wicked as earth, and scoured them as drosse, therefore will I embrace thy coue∣nants, and records of thy iudgements, therfore the euidence of thy couenant which thou hast made to me, is most holy and pretious. For when the iudgements of God were so se∣uere against others, was it not the great mercie of God to make a couenant with him? Was it not a wonderfull grace of God, that being conceiued and borne in sinne like vnto the other, hee should escape Gods iudgement? Was not it a great mercie, that when all flesh should perish, Noah and his familie should escape? Was it not the great goodnesse of God, when Sodome was consumed, to saue Lot? When the Lord had left all to ignorance,

was it not his great mercie to preserue Abraham? When the Lord ouerthrewe the Egyp∣tians,* 1.389 was it not free mercie to saue the Israelites? Was it not the great grace of God to leade forward Caleb and Iosua into the promised land, when to so many he had denied it? Our Sauiour Christ gaue thankes to his Father, as for a speciall mercy of God, that he had reuealed those things to babes and little ones, which he had concealed from many migh∣tie of the world. If we consider how many are left in ignorance, giuen ouer to superstition, and remaine vnder the heauie hand of God, what a mercie of God is it to giue vs his truth, to enrich vs with his Gospell, and to blesse vs with such abundance of temporall things? Oh that this were knowne of vs! oh that euery man would say: Oh Lord, what am I that thou shouldest shewe mee such mercie? to giue mee the enioying of thy word and Gospell more than any other, and giuing it to mee, makest me to vnderstand it aboue many: oh what am I that thou shouldest offer to mee this goodnesse! I was borne and conceaued in sinne, I haue multiplied and enlarged my corruptions both before & since my calling, my vnthankfulnes is great, my vnworthines therefore greater, and yet thou hast not cea∣sed to preferre me in mercies before many. If we consider the fearefull iudgements of God in consuming all hypocrites, who will not say, that many haue beene called, and few cho∣sen? When we shall see (I say) in the day of the Lord, his seuere iudgements to tread downe these hypocrites, and cause them to goe from his presence to hell, oh how wil we esteeme that we are in Christ, and say, Oh how loue I thy law! For I see thy iudgements are equall, and thou dealest not with me in iustice, but in mercie; not in anger, but in loue; not in wrath, but in pittie: therfore they couenant is sweete, because I haue deserued thy iudgements, and thou hast spared me.

Vers. 120.

My flesh trembleth for feare of thee, and I am afraide of thy iudgements.

HEre may seeme at the first to be some contrarietie betweene feare and loue, sith loue causeth not, but casteth out feare. For he had saide in the verse going before, that hee loued the testimonies of the Lord; and here he saith, that his flesh trembled for feare. Wherefore at the first sight here is some shew of contrariety, but indeed there is none. For he saith, My flesh trembleth, &c. whereby he sheweth, that as he loued the law of God in his inward man, and with his part regenerate: so it is the outward and olde man, and the part vnrenued, which is full of corruption, that did feare. So that as hee had Gods spirit to re∣nue his minde, hee had this witnesse in him, that he did loue the promises of God: but be∣cause his flesh rebelleth against the Spirit, and hee found many corruptions of nature re∣maining in him, and threatning him, that after hee was like to fall againe, if the Lord, yea but a little should leaue him: he saith, I am afraid, least for my vnthankfulnes, and vnwor∣thie refusing of thy mercie, thou shouldest leaue me to my selfe, and so shouldest make a way to thy iudgements. Thus there is an harmonie in the Prophet: for because as the flesh hath a trembling feare, so the spirit reioyceth.

Thus, as wee haue often heard, Gods children finde to their comfort in themselues faith in Gods promises, and a delight in his word, & sometime they are grieued for the absence of this sweetnes of faith in the same. For as the presence of Gods spirit bringeth ioy, so the absence thereof feare; as faith breedeth a loue of Gods promises, so infidelitie maketh vs afraid of his iudgements. Although Noah had great cause to loue the promises of God for his wonderfull deliuerance: so he had great cause to feare himselfe, that he might haue fal∣len afterward. Lot also hauing good cause to beleeue and embrace the couenant of God for his safegard, had iust occasion also to haue suspected himselfe, that he was subiect to fal∣ling. It is said, Prou. 28. 14. Blessed is the man that feareth alwaies: but hee that hardeneth his heart shall fall into euill For where feare is not, there is securitie; securitie breedeth hardnesse of heart, and hardnes of heart bringeth Gods wrath. Wherfore the Apostle writing to the Philippians, shewing that God worketh in vs both the will and the deede of doing good, least hereby they should draw to themselues security, addeth, that they must fill the course of their saluation, in feare and trembling. For if wee doe only well by Gods grace working in vs, wee are much to feare the absence of it. Wherefore wee see how the man of God did

iustly feare his part vnregenerate.

This feare of Gods children differeth much from the feare of the wicked: for it bring∣eth vs to the Lord, and driueth vs not from the Lord; it helpeth, and hindreth not our prayers; it hurteth not, but furthereth our duties. For it maketh vs to feare least wee should lose Gods grace, it causeth vs to waite more and more to haue it, and hauing it, mo∣ueth vs by prayer to continue it. When Noah had Gods fauour he feared, and being warned of God (as Heb: 11. 7.) of the things which were as yet not seene, moued with reuerence prepared the Arke▪ &c So Habacuk hearing of the iudgement of God, which should fall vpon the faithfull by the Chaldeans, saith, H••b. 3. 16. My bellie trembled, my lips shooke at the voyce: rottennes entred into my bones, and I trembled in my selfe Paul said he preached with feare and trembling▪ Thus wee see how the good Saints of God did feare, because they knewe, that if the Lord should enter into iudgement with vs, no flesh should be saued, and that there was nothing in them, but of mercie: and therefore they acknowledge their weaknes, vnwor∣thinesse, and wretchednesse.

Wee see also that Gods children haue diuers affects, according to their diuers estates, and though sometimes they are quickened through faith, other times they are most ready to sinne, if they doe not sinne. No maruell then though the children of God feare, when they see that God restraineth their will, & the greater their feelings are, yet are they mixed with a reuerent feare of Gods maiestie, and sight of their own corruptiōs, least they should not abide his glorie, and least they should not continue in their good things

We see moreouer that this feare humbled Noah▪ that the Prophets & Apostles spake in feare, which the Lord gaue vnto them, either to prepare them to some grace which they should receiue, or else more zealously to keepe some grace which already they haue recei∣ued. And where it might be obiected, that loue casteth out feare, wee must vnderstand, of* 1.390 that seruile and excessiue feare, which driueth vs away from God. And seeing though wee feele Gods loue by faith, wee will feare, then much more had we neede so to doe, when by infidelitie wee feele not this loue. So wee must haue both feare to prepare vs to grace, and wee must haue loue to continue vs in this grace. And surely onely they, with whom this thing hath been familiar, doe knowe how loue and feare doe dwell together. For as bles∣sed experienc•• hath taught some, that by this feare they haue attained to speciall graces, and continued in them by the same: so also by wofull experience some haue found, that for want. ••f this, they either haue not t••sted of the grace of God, or else not continued in the same.

PORTION. 15. AYN.

Vers. 1••1.

I haue executed iudgement and iustice: leaue me not to mine oppressors.

THe Prophet goeth on, praying for the increase and continuance of Gods fauour, vsing two arguments: the first, by shewing his afflictions, which hee suffered: the seconde, by declaring his affection to the word; whereunto is added a rea∣son drawne from the nature of GOD, that it is his time to helpe in affliction. His generall desire then is, to haue a further loue of Gods word, to this end hee sheweth his miseries and afflictions, and with what affection hee longed for helpe, trusting that God would now come to doe right. His prayer is, that the Lord would not suffer him to bee ouercome with ouer-much afflictions, but that as it is Psal. 125. 3. that the rod of the wicked shall not rest on the lot of the righteous, least the righteous put their hands vnto wickednesse, and* 1.391 that the hands of the oppressors should not preuaile. God then giueth vs this libertie, that wee may pray against our and his enemies, but wee must withall consider these two rea∣sons.

I haue executed, As if the Prophet said, Thou hast promised to helpe all them, that hold causes and maintaine them well through thy grace; I haue vsed a good cause well; per∣forme therefore, oh Lord, thy promise in me. So the Prophet prayeth, Psal. 41. Heare me

when I call, O God of my righteousnesse, &c. where hee sheweth, that as God doth promise to helpe in afflictions, so he requireth of our parts, that wee should suffer as weldoers, and as doing well in a good cause, as if hee had expressed his minde in these words: O God, the cause which I maintaine is iust, and I haue maintained it well, let them fall then that haue an ill cause against me, who hauing so righteous a cause.

As we haue to learne, that we shall not be without oppressors, if we doe well: so must we learne how to behaue our selues therein. It seemeth monstrous to some, that we should by weldoing purchase such enemies, as if when ye do well, ye suffer wrong, and take it patiently▪ this is acceptable to God: 1. Pet. 3. 13. Who is it that will harme you, if you follow that which is good? Yet it is a thing in the secret iudgement of God, either to the triall of the faith of his children, or the fulfilling of the sins of the wicked. Who would thinke a man should haue enemies, but by desert. True it is, if the world were aright: but because wee liue in such a world, wherein Christ himselfe executing iudgemēt and righteousnes did suffer, because it hated him, much more must we looke for it, as Christ himselfe hath also fore warned, because the seruant must not be aboue his maister; and because we labour and cease not to hinder the kingdome of Sathan, hee enarmeth the world with hatred against vs also. We must not think that we can be here quiet. For although we be sometimes troubled because we haue not done somewhat, which we ought: yet often we must be oppressed as righteous doers, although not so, as our enemies finally shall preuaile against vs.

We see the Prophet desireth God to be the patrone of a righteous cause, and of a righ∣teous cause rightly handled; we must then, if we will assure our selues of Gods protection, first consider if our cause be iust, and hauing such a cause, whether we haue rightly dealt in it. Let vs therefore when we are oppressed, search our cause; if we feele that our conscience be guiltie, then no maruell though wee suffer, because the Lord correcteth either our euill cause, or our ill handling of a good cause. Wee must see that in the equitie of our request, our cause be iust and true, and being good, that our dealing therein bee also iust and right. Let vs see this now in particulars.

Our Sauiour Christ saith, he came to put dissension betweene the father and the sonne, the mother and the daughter, and that the father in law should bee against his son in law, and the sonne in law against his father in law. True it is, if it be for the Gospels sake, and we withall haue done our duties and obedience, which nature & our callings require, that we be hated; yet must we not be dismaied, although we haue the enemies of our own familie, of them which by nature are ioyned to vs, we are not to be discouraged, if it be righteous∣nes, which we must maintaine, and vnrighteousnes which they maintaine: if thē our cause being good: we vse all obedience, loue, and dutie, and yet be grieued, we must recouer our selues with that which Christ hath said: but if our cause bee ill, or being right, wee shewed not our selues humble and dutifull in the defence of it; then we haue deserued iustly to be euill entreated of them. If wee shall obserue this to happen either among Magistrates to their subiects, or Landlords to their tenants, or any other gouernours to their inferiours, when they shall deale ill with vs in debts, fines, and exactions, we must consider, that if we haue done righteously, we haue the libertie to comfort our soules in prayer: Lord, I haue done the part of a faithfull subiect, or the dutie of a good tenant; Lord, helpe me against this man, which oppresseth me wrongfully. But if we haue discouraged their hearts either simply by ill doing▪ or in a good thing by ill dealing, we must know, that the Lord by them doth take some good thing from vs, who from them did take some good duties. We must see then whether we haue done our duties in loue or not, this will keepe vs from fuming, and will make vs rest in prayer.

The ignorance of this doctrine maketh vs fret and fume, who neuer consider whether our cause be good, or whether in a good cause wee haue vsed good dealing or no. If Gods children looke thus into their consciences, it will humble them: as surely I did not well to him, God suffereth him to doe the like to me againe, and meateth out vnto mee the like measure with mine owne meat-yeard. Where wee must learne that Gods children neuer deale so earnestly with their enemies, as with their God. And as this holdeth in superiours so must wee marke this doctrine in all troubles with our inferiours or equals. Now if our

seruants or our children doe not deale dutifully with vs, we must enter into our selues on this sort: Lord, I haue brought vp these sonnes or seruants in thy nurture and feare, I haue instructed them, and prayed for them, I haue vsed all meanes wherby I might bring them to good: yet for all this, they deale ill with me, and in this case wee must knowe that God wil heare our prayers. But if we haue not done our parts in cloathing, feeding, or teaching them, or in praying for them, it is the iudgement of God, in that we haue not done the du∣tie of godly parents, & Christian householders in making them the children of God, and seruants of the Lord: neither can we say, Lord release me in this case. Wherefore Iob said, chap. 31. 13. that if hee did contemne the iudgement of his seruant, or of his maide, when they did thinke them selues euill entreated by him, What shall I doe when God standeth vp? and when he shall visite me, what shall I answere? He that made me in the wombe, hath he not made him, hath he not alone fashioned vs in the wombe?

Vers. 122.

Answere for thy seruant in that which is good, and let not the proude oppresse mee.

ANswere: that is, be suretie for me. So, though his cause was good, yet he thought him∣selfe not so wise as to answere his enemies, nor so strong as to preuaile against them in that which is good: hee knewe that God would not take his part in any euill cause, which must make vs, if wee looke for God to be our helpe, to prouide that our cause bee good. His minde then is: if my cause Lord were euill, I durst not craue thy helpe, but it is good: therefore speake for me. We therefore, if our cause be ill, are rather to craue of God, to haue our sinne pardoned, because the righteous God is not a defender of an vnrighte∣ous cause. Againe, though our cause be good, wee must not therefore thinke that wee our selues can answere it, because the man of God saith, portion 20. 2. Pleade my cause and deli∣uer me: that is, Lord put an answere into my mouth, take my cause into thine owne hand, mine enemies are too wise and strong for me.

Thus the Saints of God hauing good causes, would not trust in them. What is then the cause why oftentimes in good causes wee preuaile no more? euen because wee would shoulder them out with our own strength, & say not, Lord put wisedome into my mouth, Lord put a weapon into my hand. Then our good causes must neuer be seuered from our God, for otherwise wee shall neuer haue good issue of them. So we must beware, that wee make not God a reuenger of our affections, but pray that wee may bee harnessed with a righteous cause, and with a right handling of it from God.

True it is then, that in trouble we may pray not to be ouercome, yet wee see the man of God confessed, how hee behaued himselfe well in affliction, and as by the fire the gold is both tried good, and purged from the drosse; so the Lord prooued in him the gold of his graces, and scoured him from corrupt affections; he scoured him from the loue of this world, to stirre vp in him the loue of the world to come; he scoured him from the workes of the flesh, and quickened in him the workes of the Spirit; he stirred vp his gifts to serue Gods glorie, and scoured him from the loue of himselfe. So by his fatherly chastisements, the Lord quickeneth vs in good things, and deliuereth vs from euil. So we haue heard also how in our defence we must pray for Gods graces, because for want of wisedome and pa∣tience we cannot answere our owne cause. For as in our suites at law, we get pleaders and Proctors to speake for vs; so we must know that in the court of heauen, we cannot pleade for our selues, but must open our suites to Christ, which must pleade it for vs. Now in that he saith, Let not the proud oppresse me: he noteth that they were such as did flatter themselues for graces receiued, as though they should bee controllers vnto him. No maruell then, though we reproch men, when we reproch Gods mercie & maiestie. We may learne here, that wee can neuer deale mercifully with men, which will not deale mercifully with our selues. For our sinnes must humble vs before God, before wee will be humbled with man, otherwise we shall grow so proude, that we shall not be farre from oppression.

Vers. 123.

Mine eyes haue failed in waiting for thy saluation, and for thy iust promise.

HEre is a further thing that the man of God requireth, not looking to be helped at the* 1.392 first brunt, but neuer to leaue off his suite vnto the very failing of his eyes, according to that of the Apostle, 1. Pet. 3. 10. If any man long after life, &c. 11. Let him eschew euill and do good, let him seeke peace, and follow after it. So this man of God had long endured trouble, which many will be content happilie to sustaine for a while: but if it be any thing long, they fall from iudgement and iustice. Wee must not thinke then to deale ill with them, that deale ill with vs: neither must we deale well but for a time, because wee must perse∣uere. For when we slip too much, we neuer shewe, that we did truly execute iudgement and iustice.

If the man of God here so resisted the diuell and wicked men, which are as the instru∣ments of Sathan, breathing for our destruction; we must also fight against them after his example, although his soule fainted, his eyes failed, his flesh parched, his naturall powers melted. This we may also see, how the Saints of God mourned in their prayer. Away then with this common saying, which proceedes from inconstancie: I haue borne iniuries long, I haue taken much at his hand, and put vp many wrongs, should I suffer him still to abuse mee, and let my selfe be vndone? Surely euen to the failing of our eyes the Prophet sheweth vs, wee must maintaine a good cause, and seeing the Lord hath the issues of all things in his hand, and helpeth desperate cases, he will vndoubtedly helpe vs, if we leaue not our case. Then we see, though he had deuoured many euils, yet he executed iudgement and iustice: so we must swallow vp many iniuries, and yet neither depart from the Lord, nor cease from our cause.

And though we would crie in our prayers, to be heard to the clowdes, and send foorth* 1.393 lowde shrikes, though wee would roare as a cannon gunne, yet what is it that seasoneth our prayers; euen the mourning of our hearts, the failing of our eyes, and when we pray with vnspeakeable sighes, which cannot be expressed. For they be not lowde, eloquent, and well set prayers, which are acceptable to the Lord, but our staying our selues on the Lord, and our continuing in well doing, and our maintaining of a good cause to the vt∣most; so that a man might sooner pull the eyes out of our heads, and the heart out of our* 1.394 bodies, and bereaue vs of our liues, than make vs leaue righteousnes; and though troubles shall come, we will still follow our cause to the failing of our eyes, fainting of our hearts, and melting of our powers.

Herein then appeared the true vertue of the faith of this man of God; because, whilest no wickednesse is offered, many will doe well; but after often triall with iniuries, they exe∣cute neither iudgement nor iustice; so that where this faith wanteth, there is no true loue of iudgement and iustice: besides heere we are to marke, that that is a true prayer, which commeth from the true feeling, and deepe sense of his heart; and without this, well set, long, and lowd prayers preuaile not. For such prayers crie lowd in the Lords eares, which make a noise with the feeling of our wants, and when, though they continue to the failing* 1.395 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 feele our wants, or if we feele them, to dispaire.

For thy iust promise: Heere we see how the Prophet prayeth, not according to his owne fantasie, but according to the will of God reuealed in his word. When we desire any thing of God, we must doe it according to his promise. For when we pray not according to the promise of the Lord, we waite vpon our owne fantasies, and seeke after our owne imagina∣tions. Many breake in their prayers into headie and rash conceits, who haue not in the meane time the word in their hearts; but they obtaine nothing: neither shall we obtaine, if we be like affected vnto them. Ye know, saith S. Iohn, ye shall obtaine, if ye aske accor∣ding to the will of God.

And whereas he saith, I waited for thy iust promise, he sheweth that the Lord is no more liberall in promising, than faithful in performing: for if we waite for his promise, surely he

will performe it. Euery man will peraduenture confesse this to be a truth at the first, but the selfe same thing being in this Psalme so often repeated, bewrateth our incredulitie and hardnesse of beleefe of it. We can alledge indeed generally, that Gods promises be true, but we will falle in the particular applying of them to our selues, in saying, They are true vnto me, I haue felt the truth of them by experience in my selfe.

The Prophet vseth oft to giue this Epithite to Gods word, as vers. 106. I will keepe thy righteous iudgements. 137. Righteous art thou ô Lord, and iust are thy iudgements. 144. The righteousnes of thy testimonies is euerlasting. Why would the spirit of God repeate this one* 1.396 word so often, but because it is a singular worke of faith to beleeue the word, and a thing much incident to our nature, not to beleeue. Wherefore Paul vseth often this Preface as a prerogatiue: This is a true saying, and of all men worthie to be receiued, or this is a faithfull say∣ing. So that the holie Ghost prepareth such words to purchase credit to the word of God, because flesh and blood is so readie to mistrust, and Sathan so subtil to discredit the truth. This may happily soone seeme true: but put case a man being troubled had prayed, til his eyes failed, his heart fainted, and his flesh were parched, and still trusteth to Gods promi∣ses; 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 Gods good time; which thing if we also could truly say, we should neuer be ouercome of temptation.

Vers. 124.

Deale with thy seruant according to thy mercie, 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 owne faith. Here is then a difference betweene the faith of the godly, & the* 1.397 presumptiō of the vngodly, that, when the Lord suspendeth his truth for a while, the god∣ly suspect not the truth of the word, but the vnbeleefe of themselues, and pray against the same. If then when Gods promises are suspended, we be through Sathans policie and our frailtie tempted to mistrust, we can say, Thy word ô Lord doth not faile; but wee are dull in faith, we are wauering, we are full of vnbeleefe, good Lord, increase our faith, take from vs these mists and cloudes of mistrust, by shining vpon vs with the bright beames of thy spi∣rit, and though Sathan would weaken our hope to discredit thy truth, yet strengthen vs: and though we haue failed in many particular points of thy commandements, yet we be∣seech thee to forgiue the secret errors of our life: wee haue beleeued thy word, but if wee failed in faith, then reueale thy couenants vnto vs, that we may recouer.

Two things, as we haue often heard, sustaine Gods children in trouble, the one is the te∣stimonie* 1.398 of a good conscience; the other is faith in Gods promises, both which are heere set downe in the verses going before; for in that he executed iudgement and iustice, he had the testimonie of a good conscience; in that his eyes failed by waiting on the promises of God, his faith most plainely appeareth. This faith breedeth a good conscience, and this good conscience doth nourish faith. For whosoeuer will execute iudgement and iustice, must belieue the promises of God, & that the couenant of Christ is a sure couenant ratified in their hearts, which when they feele, they are vrged by loue to keep a good conscience. For the place to lay vp the treasure of faith in is a good conscience. Here then the man of God prayeth for both these things, and if we will seeke still after knowledge without fee∣ling, we will iudge this prayer to be barren: but if we will looke into our owne increduli∣tie, and enter with a single eye into our owne hearts (for such Christians are we, as we then shall be found to be) and shall enter into the particular troubles of bodie and soule, wee shall finde our masse of vnbeleefe, and we shall see, that we may labour often in the medita∣tion of this Psalme, and finde sufficient matter all our life long.

For the man of God said before, I haue executed iudgement and iustice; and yet heere he saith, teach me iudgement and iustice: hee meant not, that he had iudgement and iustice ful∣ly, perfitly, and absolutely, but that it was according to the grace which hee had receiued, yet he thought not himselfe therefore iustified, though he was not conscious in himselfe.

His meaning then is: Lord thou searchest the heart, corrupt is my hart, and blind is my minde; if I haue fallen, Lord grant me to recouer my selfe; if I faile in vnbeliefe, Lord in∣crease my faith, that I may daily grow in executing iudgement and iustice▪ So farre off was he from being weary in vpright dealing, that he praied still for the continuance of it.

Then if we be not wearie in our calling, and could come to say with this man of God, and with the Apostle Paul, that we are not conscious in our selues, yet we must further proceede and say, that we are not hereby iustified; because the largenes of the lawe cannot be concluded in the narrow compasse of our braine, we must pray for the increase both of our knowledge and faith.

According to thy mercie. Hee saith not giue iudgement, because I haue done well, but deale with thy seruant according to thy mercie. He doth not meane here as the Papists, he assu∣reth himselfe of nothing of desert, but though he shewed mercy vnto others, yet with God he sueth for mercie, and not for merite. If then hee had failed in nothing, hee would not* 1.399 haue pleaded so for mercie, as Paul reasoneth in the fourth to the Romanes, vers 4. To him that worketh, the wages is not counted by fauour, but by debt. And here we see that hee doth not glorie, that his executing of iudgement and iustice was his owne worke, but acknowled∣geth it to be the gift of God, and bringing nothing of his owne, he craueth pardon. It is an hard matter, when we haue thus done, not to haue our patience broken, and to doe the things which we haue done before. For, for this cause, in that the wicked loaded him with such euils, and they oppressed, and set themselues both against his cause, and his person, and his corruption was great, he praied for perseuerance.

And teach me thy statutes. That is, if thou wilt shew this fauour vpon thy seruant, so it is; if not, in the meane time, Lord teach me the true vnderstanding of thy word. We craue of∣ten Gods mercy and helpe, but we thinke not, that his mercie of all other were the grea∣test, as the Prophet saith, I desire thy fauour; but this is my greatest desire, euen to be in∣structed further in thy word. Let vs then looke on this man, who being in trouble, desireth nothing more than the word, and wisheth not so much the ease of the flesh, as hee desired to be deliuered from vnbeleefe. We must therefore aboue all pray for this. As in the grea∣test haruest we lose none occasion, but if we want oportunitie we craue it by prayer, and striue the more by labour to recompence the losse of time passed; then in our spirituall haruest, which so farre passeth the other, as the soule the bodie, how much need haue we to see, whether we haue this carking care to pretermit none occasion of Gods word, and to recompence that at one time, which we lose at another. And though he saith, Deale with thy seruant; he doth not here boast of his seruice, but pleadeth for mercie. If a Nobleman* 1.400 should take vs as vagabonds and rogues, or should rescue vs out of prison, when wee had any suite, we would craue mercie and fauour, and not speake of our seruice, here is no pre∣sumption: so likewise, we being taken as stray sheepe, and rescued from the prison of hell, if we crie, Lord deale with thy seruant according to thy mercie, we doe shewe no presumption, but plead for mercie, and say, Seeing thou hast vouchsafed Lord to take me to thy seruice, consider with what enemies I haue bene oppressed, though I am not in all things a skilfull seruant, yet I am faithfull to thee in affection, Lord therefore helpe me. The Papists then are destitute of Gods Spirite, they see not this metaphor, that it is of such seruants, who when they haue done all things they can, yet thinke themselues vnprofitable seruants. His meaning then is: O Lord defend me from mine enemies, for my cause is in thy seruice.

Verse 125

I am thy seruant: grant me therefore vnderstanding, that I may know thy testimo∣nies.

WE see the Prophet of God neuer calleth into question the promises of GOD, although they were long suspended, but rather his owne incredulitie and vnbe∣leefe, because he either did not so execute iustice & iudgement, as he ought to haue done; or else beleeued not so throughly the couenants of God, and therefore desireth hee to be taught in the statutes of the Lord, that he may further beleeue his couenants. For albeit he had executed iudgement and iustice, yet hee was oppressed; though hee waited on Gods

promises, yet they were not fulfilled: therefore he might haue shrinked, had not the Lord taught him his statutes to strengthen his obedience, and exercised him in his couenants to confirme his faith.

His prayer is the selfesame, which in effect Christ taught his Disciples, commaunding them to pray, Lord increase our faith; that is, Lord increase our faith in the assurance of our iustification, according to thy statutes, in the feeling of our sanctification: according to thy co∣uenants. So we see now, that as the man of God praied before, for a further vnderstanding of the statutes of the Lord, so heere he praieth for a further vnderstanding of his testimo∣nies. The Saints of God did neuer so brag of their gifts of knowledge and faith, but that* 1.401 they still acknowledged and lamented in themselues the remnants of ignorance and in∣credulitie, and desired the remedie of them by praier.

This ought to be for our instruction, that though we be not conscious in our selues of any grosse disobedience, or palpable vnbeleefe; yet we must pray for a further sight of the law, & finding our vnbeleefe, we must craue of God that we may be more staied in his pro∣mises. Perseuerance is an excellent thing, especially when Gods promises are delaied, and we in greatest danger, then is the sure triall both of our knowledge and faith. We are also taught here, that whatsoeuer good things we haue, we haue them not, as to locke them vp in our possession, but seeing wee may shrinke away and make shipwracke both of faith and a good conscience, we must pray to haue a greater knowledge of the statutes of the Lord, and a greater faith in his promises. And here is to be noted, how the Prophet desi∣ring a greater knowledge of Gods testimonies: he doth not so much desire any corporall reliefe against his enemies, as spirituall resistance against his vnbeliefe, teaching vs, that in perill we should especially craue the true vnderstanding of Gods will, that hauing got∣ten that, we may haue all other things, as it shall please the Lord. Here we see a great diffe∣rence* 1.402 betwixt the faith of Gods children, and the presumption of the wicked: flesh and blood after long triall either cast off all weldoing, and perseuering in obedience, or else la∣bour to weaken our faith; but in God his children it must not so preuaile, either to the stay∣ing of their obedience, or hindring of their faith. For flesh and blood in all troubles seeke to be released from them, but Gods children are taught to possesse their soules in patiēce, and aboue all, craue that faith, which pleaseth God, and that obedience, which is most ac∣ceptable vnto him.

This then is a token of a reuerent faith in the testimonies of our God, when we call into question rather our obedience and faith, than Gods promises and statutes, and when our consciences tell vs, that we doe not so much desire to be rid from our troubles, as that the rod of the wicked may not light vpon vs, either in rebelling against Gods lawe, or in mi∣strusting his couenants. For as we haue said, flesh and blood would rather be exempted from outward miseries, than to feele the comfort of Gods promises. But we must haue a iealousie of our selues, and suspect our want of care herein, as they do, who neuer can con∣tent themselues in carking and caring, when they are to bring in the fruites of the whole* 1.403 yeare in their haruest.

Many would thinke, that this praier of the man of God is superfluous, but if they truly knew their owne decaies of faith, and shrinking in obedience, they would not suspect this Psalme of any needlesse repetition, but would acknowledge, that it is the wonderfull wise∣dome and goodnesse of Gods Spirit, so to prouide for our vnbeleefe and disobedience. And as the holy ghost doth here set down the glasse of regeneration, and teacheth vs how to pray for the continuance of our obedience, and strength of faith: so we must so behold our corruptions therein, as from henceforth we may haue a greater iealousie of our selues in them both.

We learned in these two prayers, how contrary to the doctrine of the Sophisters, hee craued knowledge not of desert or merite, but of grace and mercie. Where we are to re∣member, that when we are to craue of God any new mercie to be receiued, or perseue∣rance in some mercy alreadie receiued, we must say with the man of God, Deale with thy seruant according vnto thy mercie.

Now in that he doubled (as we may see) his request, he sheweth the great necessitie of it,

and that the mysterie of faith is great. This is a thing that much deceiueth many, when we thinke that we haue eyes, and can see into matters as farre as other men; we haue eares, and can heare as much as another man can doe; we haue as good wits and reason; we can con∣ceiue and iudge of a thing as soone and as well as other men commonly doe; Here is a great iudgement of God, that we cannot acknowledge our dulnes and deadnes, and that we cannot attaine vnto the mightie power of the word as we ought to doe; for wan•• of this we become so fruitlesse in reading, and in hearing, because we cannot truly vnderstand what we reade or heare; we gather one thing here, and another thing there; we gather many things falsely, and often finde fault with the deliuerie of the word, when the fault is in our selues, in that we neuer suspect our selues, our reason, nor iudgement. The children of God must be iealous ouer their owne affections, & must know that there is no such na∣turall thing in them, but that all is the gift of God. We are here then to learne continually to pray, that our iudgement may be enlightened with the true vnderstanding of the word, and our affections renewed into the due obedience of the same. If we should see in how many things our reason erreth, and our affections wauer in vs, we should surely acknow∣ledge,* 1.404 that there are no superfluities in this Psalme. For vntill we be fully acquainted with the dulnesse of our hearts, we shall not see our necessitie in vsing the like prayers: but he that seeth the blindnesse of his minde, and corruptions of his heart, and desireth nothing more than to become a new man in Iesus Christ, and to learne nothing more than Iesus Christ crucified, howsoeuer others perswade themselues of more mysticall knowledge, (without this, in truth, knowing nothing) he will count all other knowledge but lothsome, and as dung, in respect of the doctrine of regeneration: whereby he is become a new man in Christ. For it is a greater blessing where this knowledge doth abound, and other gifts are in lesse measure, than where this is but small, though in many other gifts we doe a∣bound. For euery man must not be learned, euery man is not to trauell in the profound mysteries of the Scriptures, but euery one had neede to be humbled; and we being all de∣stitute of grace, had neede to be taught of God as children, that being spirituall we may iudge our selues, that the Lord will not iudge vs; and howsoeuer we thinke of our selues now, when the Lord shall take from vs the darknesse of our hearts, and the mists of our af∣fections, we shall espie our dulnes and blindnes to be very great.

Vers. 126.

It is time for thee Lord to worke: for they haue destroyed thy law.

AFter the man of God in the verses going before had praied for himselfe, now he com∣meth to pray against his enemies, & after he had prayed for ease of his trouble, which he had amōgst his enemies, when he himself in the meane time had deserued well of them, and had prayed that his knowledge might be ratified both in the law and Gospel of God; he now commeth, & sheweth a reason why he would the Lord should so do with him, euen because of the generall flood of iniquitie, and vniuersall corruption both in religion and maners, as knowing that it was now high time to keep, and to be taught the statutes & testi∣monies of the Lord, to be confirmed both in obedience & faith, because happy were they that now could beleeue the law, and keep the couenants, when on no side one might finde examples of the one or of the other. His meaning then briefly is this: O Lord, seeing there is no further place left for prayer for them, seeing I haue executed iudgement and iustice* 1.405 euen to the failing of mine eyes, seeing for all that I can do or say, they wax worse & worse, and whereas before they had some reuerence of thy iudgements, and now they are growne to the contempt and confounding of thy law, seeing mercy will not preuaile with them, but the longer thou bearest with them, the more they are hardned, but iudgement must be vsed, it is time O Lord, to put to thy helping hand. The man of God we see breaketh not out suddenly into this prayer, but vpon the great neede which vrged him thereunto.

We are here to learne first, that though at all seasons it be needfull to pray, to be guided* 1.406 in the true vnderstanding, and due obedience of Gods word: yet then especially, when through the generall floods of iniquitie all without y^t especiall grace of God, all are like to be carried away. For as common and vniuersall floods sweepe all away before them with

their swift and violent course: so in the common floods of corrupt religion and manners, euery man thinkes that the best religion, which most men doe hold, and that those things are most lawfull, which are most vsuall. But this is a peculiar and speciall grace of God, to be exempted from that generall corruption, as was Enoch, who was preserued to walke be∣fore the Lord in that corrupt age; Noah reserued, when all flesh had corrupted his waies; and Lot who liued a iust man euen among the filthie Sodomites. If then we shall be preser∣ued from corrupt religion, when religion is vsed but of custome, and not of conscience, when it is vsed coldly, and there is no heate in it; if when mens manners are generally be∣come corrupt, so that there is no humilitie, no mercie, no pitie, no chastitie, no puritie, no righteousnesse, no true dealing, no care of our neighbours credit; we can walke in the loue of God, and obedience of his will, doubtlesse this is a speciall grace of God. In this sense the Prophet prayed on this sort: Therefore haue I doubled my prayer, because I see so little helpe among men. I cannot see any good example to edifie me, Lord helpe me: It is time for thee O Lord to worke, for men haue destroyed thy law. We see then how well this dependeth on that which goeth before For in the beginning of this Portion he prayed, that he might not be oppressed of his enemies, now he prayeth that his enemies might be suppressed.

At the first sight this would seeme not to be a charitable kind of dealing, to pray against enemies, because loue requireth that we should pray for our enemies: how then doth this agree with the rule of loue? or shall we thinke that the man of God did any thing here a∣gainst* 1.407 the law of charitie? We haue shewed, that the children of God were neuer inkind∣led with wrath for their owne cause, but for the breach of the law of God: so this man of God had no respect of himself, but of Gods law: his cause was good, his persecutors cause was euill, he hurt them not, but laboured by all meanes to ouercome them with good, he did not for a while, but continued long in it; he was not wearie of his wel doing, but went forward, euen to the very failing of his eies, yea his eies, as he saith in the last verse of Port. 7. gush out with teares, because their sins were so great; he sought peace, & ensued it, and yet he saw no amendment, but that they were worse and worse: wherefore, seeing their sinne was past recouerie, and that there was no ordinarie help on earth, he prayeth God to deale with them from heauen. Neither doth he pray here for their confusion and vtter perdition, as some may falsely thinke, but rather sheweth, that it is now time, that the Lord should vse some chastisement, that they may know that there was a God, and that they had broken the lawes of God, that they might come to a sight and feeling of their sins, that they might be punished, if it were so the wil of God, to their conuersion, or at the least, that they might* 1.408 be no more a plague to the world, and a reproch to the word.

When our affections are mingled with our cause, we are to suspect our selues; but other∣wise when we haue a good cause, and see that we haue perseuered in executing iudgement and iustice, and yet the iniquitie of our aduersaries laieth it selfe so open, that it groweth desperate, then we may desire the Lord to take his cause into his owne hand.

And here we are to obserue, the Prophet saith, They haue &c. where he noteth not any particular person, nor maketh mention of the destruction of any singular man, but vseth a generall rule; wherefore for our instruction, these rules are more diligently to be obser∣ued. First, we are to looke that our cause be good, and our aduersaries cause be euill. Se∣condly,* 1.409 that we be not incensed with anger, because we are contemned, but because Gods word is despised, that is, that the cause why we pray against them be Gods, and not ours. Thirdly, that we keep our selues in well doing, and thereby heape coales of fire vpon their head, that we beare them, euen to the breaking of our backes. Fourthly, then, when we* 1.410 haue vsed curteous admonitions, and by the ministerie of the word, or Magistracie, if the* 1.411 matter so require, and may be obtained, haue sought to turne them. Fiftly, when we haue* 1.412 prayed for their amendment, and wept for their sinnes, and yet all these things will not* 1.413 serue, we may say as in a last refuge, Lord take the rod into thine hand, spare them not; al∣waies* 1.414 prouiding this, that we pray not against any particular person, but leaue them to Gods secret iudgement. Thus we see here is no breach of charitie.

But now adaies we may hereby see, men reuenge rather their owne affections, than de∣fend

Gods glorie. Wherefore when we haue prayed ill against them, for whom we neuer* 1.415 prayed for good, I say to them, tremble and feare: for this is not the zeale of Eliah; this is not the zeale of Dauid; it is a zeale of the flesh and not of the spirit, it will worke their sin∣gular woe, vnlesse they repent.

It is time. That man of God here teacheth Gods children, that when Gods law is de∣stroyed, it is time for the Lord to wake. This euery man may confesse: but blessed are they that can say in a good conscience, I haue liued iustly, I haue vsed no ill against mine ene∣mies, I haue prayed for them, I haue deuoured many iniuries at their hands, I neuer re∣uenged.

Secondly, we are here to learne, that when the law of God is once brought into con∣tempt,* 1.416 whether it be in a nation, in a countrie, in a citie, or particular person, let that nation, countrie, citie, or particular person know, that the wrath of God is not farre off either to their amendment, or to their further and more speedie destruction. If we goe through the doctrine of the Prophets, we shall see this to be true As first we may see in the first, second, third, sixt, seuenth, and eight of Esay, the Prophet of God threatneth the Israelites, that be∣cause they came to worship of a custome, but lay still in their sinnes, because they were re∣bellious, giuen to pleasure, and contemners of the word, they should be led captiue of the Assyrians, and denounceth many plagues against them, which all came to passe in the daies of Ahaz, they were carried away captiue, and were no more a people of seuentie yeares after, as may appeare Esay 6. And although Gods children haue their infirmities, and euen they which are Gods children by calling, may fall into grosse sinnes: yet because there is in them no general falling from honestie, but they haue in them a special care and feare of Gods word, so that they loue nothing more, they feare and tremble at nothing more than at it, though it may be in the meane time they fall into sinne, yet they will not fall from sinne to sinne; surely the Lord will in time draw them out of their sins, and spare them from the common destruction, as he did here Dauid, who though not this generall contempt of the word, yet some sinne he had. This is then in the children of God truely called, that although sometime more carnall than spirituall, and slide into many wants and infirmities, yet they fall not from one sinne to another sinne; but they tremble being rebuked by the word, they esteeme reuerently of the prayers of the faithfull, they thinke highly of the Sacraments vsed in the congregation, & are obedient to all discipline of the Church: in these there is great hope that they shall be reclaimed from sinne, and exemp∣ted from the punishment of the same. But when we ioyne sinne with sinne, and draw sinne to vs as it were with cart-ropes, when we contemne true religion, when we pray in cu∣stome, and care not for the Sacraments, when we make no account of the discipline of the Church, then the Lord will surely punish vs.

Let vs now looke into particular examples: we shall see in many places of the Scrip∣tures,* 1.417 that the Lord rendreth this reason of his comming to vengeance, euen because his word was forlorne. As Genes. 6. where we may see that after they had begun to corrupt re∣ligion, as in the last verse of the fourth chapter of Genesis appeareth, and thereby they be∣gun to mix themselues in corrupt marriage, and after sinne had growne to such perfecti∣on, 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, euen then in this generall flood of iniquitie, the Lord threatned to send a generall flood of destruction. And as this is apparant in the whole world, now let vs see it in more particular places and persons. The Lord complaineth, Genesis 18. that the sinnes of Sodome and Gomorrah cryed out to heauen for iudgement, where sinne was so high, that there was no difference betweene Magistrate and subiect, like people like priest, all were defiled, then came fire and brimstone from heauen.

To come yet to more particular iudgements, if we looke into the common-wealths of Iudah and Israel, whether when they liued vnder their Iudges, or vnder their Kings, we shall finde that before they were punished, mention is made either of their idolatrie and corrupting of religion, or of their vnthankfulnes and like corrupt manners. When the land was diuided into Iudah and Israel, we shall reade, 2. King. 17. that notwithstanding the Lord testified to Iudah and to Israel, by all the Prophets, and by all the Seers, that they

should turne from their Idolatrie, & keepe his statutes, they, for the contempt of the word, were taken prisoners of the Assyrians. Likewise 2. Chron. 36. 17. we may reade, that though Israel fell, yet Iudah was not amended, and though the Lord shewed compassion vpon it in sending his Prophets, yet Iudah contemned their admonitions, and when there could be no remedie, the wrath of the Lord waxed hot against them, and they were carried captiue to Babell: so that we see ere the Lord purposeth a generall sweeping away, he set∣teth not downe simple sinnes, one or two sinnes, but lincked and chained sinnes, the con∣tempt of his religion, the mocking of his Prophets and Preachers. As this is true in the de∣struction of societies, so is it also true in the ouerthrow of priuate persons. And although* 1.418 we may see out of the word seuerall denunciations of seuerall plagues to seuerall persons, yet we may learne it euen in our common prouerbe; There is no goodnes in him, he will come to naught; he is a common malefactor, he will come to some shame; he is so com∣mon and vsuall a sinner, that there will some plague light on him. The seruants of Nabal told Abigail their Mistres that he railed on them, and they added, that euill lucke would come vpon their maister, and vpon all his familie: for he was so wicked that a man could not speake to him, and indeed he liued not long after. So if we looke into Pharaoh, or into Saul, 1. Chron. 10. we shall see the pride of their sinnes went before the height of their pu∣nishments.

This doctrine is seene easily in other men and confessed of all, but in the meane time,* 1.419 few profit little by it in themselues. We haue great eyes to see other mens sinnes, but we scarse will see our owne at all. We haue many eyes to spie an hole in another mans coate, but we can hardly haue an eye to see them in our owne. We can see the moate in another mans eyes, but we leaue beames in our owne: we make mountaines of other mens faults, but we thinke our owne scarsely to be molehils. But Gods children are most studious in iudging themselues, although all the world besides lay nothing to their charge: but this thing much deceiueth vs, we thinke we are not the worse kind of people, and thinke there are worse than we are, because as yet we are vnspied and spared. But shall we thinke that the whole world, that Sodome, Iudah and Israel, that Saul and Pharaoh were at the first at the height of their sinnes, but that rather they grew by little and little as by degrees, and after one sinne followed many sinnes, and after few sinnes a great number of sinnes, which being ioyned with the rest moued the Lord to vengeance. This then deceiueth vs, that we compare our selues with the worst, and herein appeareth our madnes, and we shew our selues to be brainsicke, that we doe not perceiue our sinnes at the first, but by falling from one sinne to many, from small to great, at the length we become hardened. It may be thou doest not dispraise the word of God: but thou esteemest not so reuerently of it, as thou shouldest doe: thou wilt not speake ill of the Sacraments, but thou hast little care whether thou vse them or no: thou wilt not despise the Prayers of the Church, but thou makest no conscience of them: thou darest not speake against discipline, but thou doest lightly e∣steeme it: thou art not yet at the height of sinne, but thou canst commit one sinne after another, and yet not be grieued. But let vs know, that they were not at the first in the highest degree of sinne, but stepped from few sinnes to make no conscience of many sinnes, and from pettie sinnes, they brast out into grosse sinnes: Wherefore Gods children iudge themselues seuerely, and secretly; they haue rather particular sinnes than vniuersall; they striue against their sinnes, they loue religion, and maintaine the fauourers of it; they hope to recouer themselues by grace in Christ. But if by securitie the loue of Gods word, the liking of prayer, the delighting in the Sacramēts, the care of discipline be stolne out of our hearts; if we can now sweare, that could sometimes not suffer an oath; if we can now be content to heare the word with sleeping, which were wont to receiue it with teares; if we can now prophane the Sabbath, which could not abide to breake it: if these degrees creepe into vs, let vs feare our selues, sinne will deceiue vs, and deceiuing vs will harden vs; sinne will make fat our hearts that we shall not perceiue it, it wil blinde our mindes, that we cannot see it. This is then the wisedome of Gods children, not to tarrie whilest their sinnes* 1.420 be great, but to striue against the least, to esteeme of the word as of the ordinance of God to saluation, to thinke of the house of God as of their paradise or inheritance, which if we

could feele, vndoubtedly the Lord would giue greater blessings vpon the preachers, and greater graces to the hearers. But if we pray of custome, without a feeling of our wants, and sorrow of our sinnes, if we haue no loue of the Sacraments, no care of discipline, if our hearts be hardened, all is not well either some iudgement of God is at hand, or else we are to feare to be cast into some heresie or such like euill.

I finde that after Esay had prophecied a long time, The Lord God who would not haue his name plasphemed, seeing no amendment in his people comes with a greater maiestie, and bids the prophet Esay. 6. to tell them that they should heare, but not vnderstand, they should plainly see, but not perceiue: hee commandeth him moreouer, to make their hearts s••t, to make their eares heauie, and to shut their eyes, least they should see with their eyes, heare with their eares and vnderstand with their hearts: And because they would not make the word of God the sauour of life vnto life, it should bee vnto them the sauour of death vnto death. As this is especially meant of the vngodly: yet surely the godly escaped not but by repentance. It is the wisedome of God to vse all meanes, and then to vse destruction when his word wil not serue. We may be comforted euen at this day: that the Lord yet giueth a scattering of his people, and giueth vs some good ministers and magistrates: but if we cōsider of the Lords long suffering of vs, of the peace, abundance and many other graces bestowed on vs, and yet so small amendment; we trust for the remnants sake, that the generall iudgement of God shall not as yet come vpon vs: yet this sore saying should make vs afraide, it is time for thee Lord, to put to thine hand, &c. This may be much for the comfort of Gods children, and for the discomfort of the wicked.

Vers. 127.

Therefore loue I thy commandements aboue gold, yea, aboue most fine gold.

MArke here the spirit of the man of God. Doe wee not see that this is a common rate,* 1.421 the lesse religion is esteemed, the lesse it is of the most regarded; the greater the cor∣ruption of manners is, the greater is the follie: then this is a rare blessing of God, when religion is in euery place hated, euen then to loue religion; when manners are euerie where corrupted, euen then to be of good conuersation. When in our time then we see so many kinds of religion, as papistrie, the sect of the Iesuites, the family of loue, Anabaptists and such like, it is a singular grace of God, to bee established in the loue of true religion: When wee looke into their manners, whether we turne vs to Magistrates or subiects, wee shall neither finde zealous gouernment, nor faithfull obedience. If wee liued in a heauen among Angels, or in a paradise with Saints, and would defile our selues with sinne, wee were worthie to be cast out of Paradise with Adam, and out of the Church with Cain. But to liue with Noah vprightly, and to walke before God with him, when all flesh hath cor∣rupted his wayes; or to liue iustly with Lot in the middest of filthie Sodomits; or to keepe a pure religion or worship of God with Elias, when not one can bee found that hath not bowed to Baal▪ or to liue in keeping iudgement and iustice with Dauid, where are so many oppressors of the truth▪ to haue in this case an heart vpright both in religion and manners, o•• consider this to be an especiall worke of grace.

This we may also see both by naturall and ciuill reason: we see the more generall and contagious a disease is, the greater care we vse to watch ouer our health; and the greater mercie of God we count it if we be not infected with the rest: and shall wee not iudge the same in spirituall and more heauenly matters, that the more hot sinne groweth to bee, and like to ouerrun all, shall wee not grow the more zealous of the saluation of our soules, and thinke it the rarer grace of God, if wee being subiect to the common sinnes are preserued from them? In ciuill matters doe wee not see, that now deceite in buying and selling, vn∣faithfulnes in bargaining is so great, euery mā is circumspect to discerne ill dealings, euery man almost is become a lawyer, no man is ignorant of the common shifts of the world; yet this maketh not men therefore to giue ouer their deedes, but they make their deedes more sure: neither doth deceitfull dealing keepe them the more from markets and faires, but men are more carefull in their bargayning. Do we loue the Church thē, though there be so many corruptions of religion, and so many corruptions of manners? Let vs be more

afraide of our selues, and more carefull of the word, and heedie in our liues, than wee haue beene: let vs listen to the word, before the Lord hath sealed vp the prophecie, least the wic∣ked preuaile, and the iust man make himselfe a pray. Now is the time to repent, it may bee that the Lord will mitigate his iudgements, when they fal, & wil make his punishment par∣ticular and easier. For then we truly feare the publike iudgements of God, when wee feare the cause of them in our selues, when we carrie not for the height of sinne, but submit our selues with reuerence to all meanes of true religion and godly life, and speedily iudge our selues for not looking to the least occasion of sinne, watching ouer our soules, that we be∣come not remisse, or with looser conscience of prayer, the word, sacraments, or discipline. And as it is a secret iudgement of God to passe from one sinne to another, without any remorse of conscience, vntill wee come to the contempt of the word: so it is a speciall grace of God to be grieued with sinne in the beginning. And surely that so many are giuen to ill workes and so few to good, it is a manifest token, seeing the word wil not moue vs to be zealous that the Lord will shortly send a iudgement vpon vs, if not generall, yet at the least particular.

This then is worthie noting in the man of God; that the more religion decayed, the* 1.422 more religious was hee; the more godlinesse departed, the more godly was hee: which is a thing farre contrarie to our practises, who allowe that which most doe; and loue that least, which most doe like, making other mens examples placards for our sins. For many will say: how I pray, liueth such a man, how doth he? doth not he liue an honest life? can I follow a better man? wee must not doe as other men doe, but as the Lord commandeth by his word.

Let this then be a sure rule whereby euery man may examine himselfe: if the more reli∣gion* 1.423 and manners decay, thou art the more religious and godly, thou shalt not be carried away with the common destruction: but if thy zeale and care of godlines be the lesse, then feare, vnlesse thou repent, as thou art wrapped in the common sinne, thou shalt also be ta∣ken in the common reward of sinne.

Now that corruptions may not preuaile against vs, wee must thinke there is as great contrarietie betweene vs and others, as is betweene light and darknesse, God and the diuell. But if wee beginne to bee in mammering of Religion, and know not what to holde, but wauer in all, it is to bee doubted, that wee shall bee partakers of the common punishment.

Let vs learne then to shut vp our faith within the compasse of Noah his Arke, and not commit it to the broad waters of the wicked world. To this ende saide our Sauiour Christ, When the Sonne of man shall come, where shall hee finde faith in the earth? as though hee should say, it would be an hard matter to finde faith amongst men. We see in this man of God, if we will esteeme aright of the law of God, we must loue it aboue gold.

Vers. 128.

I esteeme all thy precepts most iust, and hate all false wayes.

HE sheweth, that there is no sound loue of good things, where there is not an hatred of euill. We shall see this by experience, he that loueth to keepe the Sabbath, he wil hate a prophane breaker of the Sabbath: he that loueth chastitie will abhorre adultery; he that loueth true dealing, hateth all vnrighteousnes; and surely if we doe not in truth loue good and hate euill, but bee found to halte in hypocrisie, wee shall in time be discouered, and one day taken in a trip. In that he vseth emphatically, I esteeme all thy precepts, hee de∣clareth that he loued not one or two, but all the commaundements. His meaning then is this: O Lord, there is not one of the least of thy commaundements, but I esteeme it: there is not one way of falsehoode but I abhorre it. Now we are to learne not to esteeme well of one commaundement, which our nature best liketh, and to dispense with another, but true christianitie esteemeth all alike, & euen that most, which by nature we are most ready to breake.

PORTION. 17. TETH.

Vers. 129.

Thy testimonies are wonderfull, therefore doth my soule keepe them.

THe selfe same argument is here continued, which hee vsed before. For hee partly prayeth for graces, and partly sheweth what graces hee hath receiued: in the first, second, third and last verses of this Portion, hee sheweth his graces, in the other hee prayeth for graces. As we see the selfe same argument, so we see a new reason. Thy testi∣monies (saith he) are wonderful; that ••••, thy lawe hath in it such mysteries, as naturall men cannot reach them, and therefore lone•• thy law. As if hee should haue said: Lord, what is▪ the cause, that men doe so basely esteeme of the greatnes of thy couenants, why doe men so little regard it? because they neuer tasted the excellencie of it, they neuer felt the won∣derfull and powerfull maiesty thereof. Why doe ••lay them vp as my soule? because in my soule I haue felt by thy word su•• wisdome ••s eye hath not seene, eare hath not heard, nor reason able to conceiue And why I pray you, in our times doe so few conceiue, or concei∣uing, doe keepe and so esteeme of the word of God? because the wise men of the worlde thinke it a thing very easie▪ and they can conceiue 〈◊〉〈◊〉 they list, & the more common sort of people make ••o more account of i••, ••han to giue it the hearing, and that with their naturall wit, and reason onely.

Some men may t••in•••• 〈…〉〈…〉 t••••u•••• against mens wits, but all men may see, that that is a mysterie which cann•••• 〈…〉〈…〉 by reason, and that if it be a thing which by wit and reason may be conceiue•• and 〈…〉〈…〉, that it is no mysterie. This is the reason why comming to the word, we must haue new eyes to see spiritually, new eares to discerne, new hearts to conceiue.

Vers. 130.

The entrance into thy word sheweth light, and giueth vnderstanding to the simple.

THis is no painted wisedome, yet the simplicitie of the word is of more glorie and* 1.424 pompe, than all the wisedome of the world besides. Wherefore Paul, Ephes. 3. prayed that the Ephesians might according to the riches of Gods glorie, receiue strength by his spirit in the inner man, to comprehend the breadth and height and length and depth of this our Sauiour Christ speaking to Peter of this mysterie attained to by faith, saith, Flesh and blood hath not 〈…〉〈…〉 this vnto thee, but the Spirit. And in Matth. 13 11. where our Sa∣uiour Christ spake in Parables, he ••••••••e, Because it is giuen to you to knowe the secrets of the kingdome of ••••••••••n▪ but to ••h••m it is not giuen. Many may haue the word of God strike their eares▪ they may haue an humane conceiuing of it, but few haue the right and spiri∣tuall vnderstanding of it.

When we come then in feare and trembling to heare the word, as knowing that of our selues we can neuer vnderstand the word, but must craue of God by prayer, to be giuen vs by his holy Spirit, who as he was the author in giuing it, so hee is also the causer of concei∣uing it, wee are sure we shall vnderstand. There is an hearing of the letter and an hearing of the Spirit. Why then haue wee so little iudgement and cold affections in hearing and reading, but because we heare and reade so malapertly, and are not throughly and truely perswaded of the maiestie thereof? The Lord is delighted with the soule that is humbled, and refuseth the purpose of the proud. For what is the cause that so many runne into he∣resie; but because they are proude in their owne conceits? On the contrarie, if we had this humbled minde, we should not be so senselesse in conceiuing, nor so soone caried away with the flouds and tempests of corrupt doctrine.

In that he saith, My soule doth keepe them, his meaning is, that therefore hee laide vp the precepts of God in his heart, that hee might haue them in a readinesse when hee should practise them, as he saith portion 2. 3. I haue hid thy promise in my heart, that I might not sinne against thee.

The soule is the seate of affections, for hee saith, that hee had the statutes of the Lord in* 1.425 his affections. The seate of diuinitie is the heart, wherefore the Scriptures vse so often to say, the heart of man is corrupt, the Lord searcheth the heart, the foolish man hath said in his heart. For though the Philosophers saide, that the minde was the seate of knowledge, yet they could neuer see, that the heart is the seate of Christian religion. Which if it were in our minde, wee should surely be puft vp with it, as wee are with knowledge. Here is then* 1.426 a triall of our hearts. I see many labour after knowledge, but fewe after affections. This in temptation will not helpe, vntill both knowledge and affections be on our sides to re∣sist, so that which we haue in knowledge, may also be in affections. For though wee may learne it, and commend it for a while; yet surely wee shall haue no profit by it in tempta∣tion.* 1.427 When we haue none other seate for diuinitie, but our heart, and doe not place it in our braine, and when we haue throughly set our affections on it, our life though it should be taken from vs, yet our soule would sticke to the thing whereon our affections are so earnestly set. So Ionathans heart was saide to bee knit to Dauid: wherefore let vs labour to say with the Virgine Mary, My soule doth magnifie th•• Lord, my spirit reioyceth in God my Sauiour.

Thy testimonies are wonderfull: Hereof say the Papists that the word of God being mysti∣cal, should not be taught to the common sort of people, & the common people say them∣selues: what will ye haue vs doe 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 vs. The holy ghost here most fitly prouideth against the Papists and the common people Let vs know then this, that a simple man of the countrie, 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 attaine to great knowledge.

They are wonderfull then to humane wit, and reason not sanctified, and the more wise men wander in the skyes, and houer aloft in vaine conceites, and yet haue not learned Christ Iesus crucified, haue nothing in them, when as poore simple people desirous to be taught, doe vnderstand wonderfull things. The Prophet saith, Psalm. 78. Heare my word O my people, &c. I will open my mouth in a parable &c. and hee addeth afterward, we will not hide them from their children. He calleth them high speeches, and darke sentences to mans capa∣citie; but Gods people can vnderstand them: they are hidden to them that trust too much to their owne reason and are reuealed vnto them that renounce their owne reason.

Marke here he saith: the 〈…〉〈…〉 into thy statutes. Will then the beginning giue vn∣derstanding? what will it doe to them that are gone forward in it? what hindreth vs, why we goe forward no more? but euen the too much trusting to our owne wits. What? haue we such wits in outward matters, and are so grosse in matters concerning our saluation? Oh hypocrites saith our Sauiour Christ, you can discerne the outward seasons, &c. What meaneth then this dulnes and deadnesse in heauenly things, but that men deceiue their owne soules. For if their wits were sanctified, they would as well conceiue spirituall things, as corporall. To doe ill, saith ••eremie, this people is wise, but to doe good they haue no wit. What a curse of God vpon our wits is this, that wee are so quicke in worldly things, and so dull in heauenly things? surely, it is the punishment of the Lord, for the pride of mans reason.

The meaning then of this place is not, that they which are altogether bereaued of dis∣cretion, haue such a light in the word; but it is vnderstoode of them, who being lowly in their owne eyes, abase their pride of wit to the pure wisedome of Gods spirit; so that nei∣ther the simplicitie of the baser sort is any hinderance to the gospell, neither the wisedome of the mightie any thing auaileth thereunto, vnlesse it be sanctified, howsoeuer men brag of an holy foolishnes. For Ioseph, Iob, Dauid and Daniel had good wits, but sanctified, and subiect by Gods spirit to the word.

Wee are then to learne by the things which we haue spoken, that no man hateth sinne with a godly zeale in another, but he first hated it in himselfe: we must cast the first stone at ourselues. True it is, that we cannot auoide all ill wayes, yet we must hate one euill way as well as another, and though we cannot doe all good things, yet we must loue one com∣maundement

as well as another. This then is that which the Lord requireth, euen to heare ••l his commaundements alike.

Againe, so much we profit by the word the more, when we must esteeme of those things, against which our reason doth most resist, and our affections most fight. We shewed also out of the 129. verse, that the Prophets meaning was not, that there were some profound mysteries in the word; but that all were mysteries, what thing soeuer therein contained. We shewed that the man of God did not place the word in his vnderstanding onely, but also in his heart and affections. We must labour to ioyne iudgement and affection, for in ••oble, if affection bee not ioyned with iudgement, iudgement will not helpe, because af∣fections rebell, and wee shall finde such a conflict, that we will say we haue lab〈…〉〈…〉 much in iudgement, and too little in affections. When then in temptation we shall not onely haue iudgement, but also affection on ourside, we shal be able the better to •••••••• un∣ter with 〈…〉〈…〉 things commaunded a speciall meane to embrace them is, to trauaile as well with affection ••s with iudgement: in things forbidden these two ioyned together, will make vs the better to auoyde them. Wherefore it is good for a man thus to ••rie himselfe: Lord giue mee 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▪ euer la∣boured* 1.428 so after my affections, as after iudgements, I laid vp thy word more in my minde, than in my heart.

Vers. 131.

I opened my mouth and panted because I loued thy commendements

SOme would thinke this zeale to be madnesse, because they had neuer such feelings nor affections. But what saith this man of God more of himselfe? hee saith, that with his feete he walked in the lawe of God, his eyes looke to it, his hands were lift vp, his spirit panted, and as a man being wearie gapeth to take breath, and swalloweth vp the ayre: so the Prophet in the wearinesse of his troubles, swallowed vp the word of God. O hungrie soule which the Lord did ••atisfie, and with his word alone could comfort. The metapher is taken from wearied and panting Hinds, which after long pursuing and chasing was very drye through hea••e, and desire nothing more than the water b••ookes. So that as he chased Hart longeth after the waters, so his thirstie soule desired nothing more than to be satisfied with the word.

This Psalme is giuen vs by Gods blessing to remoue vs from our dulnesse, and to teach vs 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 vs; much 〈◊〉〈◊〉 doth 〈…〉〈…〉 vs, we ex∣amine not ourselues 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 siluer, and sear••hest for her as for treasure 5 Th•••••• shalt thou vnderstand the feare of the Lord, &c. Here we see the holy ghost calleth 〈…〉〈…〉 word a ••reasure, that is ••id and shew∣eth how we must seeke & search for it Awakethe your affections, awake your affections,* 1.429 behold here the blessing of God, he will blesse ••ts, and satisfie the hungrie soules. The Lord requireth nothing of vs, but to mistrust our reason: and to suspect our affections but to be teachable in spirit, to hunger in heart, and thirstingly to long after his word, which if we shall doe, we shall receiue increase of knowledge, and amendment of life For to them,* 1.430 that as meeke schollers wil be taught of Gods spirit, and submit their reason to the simpli∣c••t••e of the word, the Lord saith, Matth. 5. Blessed an•• the poore in spirit, for their••s is the king∣dome of heauen. Blessed are they that hunger and thirst for righteousnes for they shall be filled.

But here may seeme to mans reason a great repugnance, to the verse aforegoing. The entrance into thy word sheweth light and giueth vnderstanding to the simile. For hee had shewed in the verse going before, that the testimonies of the Lord were wonderfull, not in part; •••••• meaning that all therein was mysticall: and here he saith that the very entrance into Gods word giueth light, and vnderstanding to the simple. We answere that the law, or e∣specially the second table of it may bee conceiued by reason: but it is nothing so in* 1.431 •••••• doctrine of faith, which is here meant in this word testimonies, which we shewed to bee

taken for the couenants of God. The doctors of reason, I meane the papists, say the word is not to be taught to the common people, because it is mystical; but they neuer knew, not by good experience felt, that the Scriptures of God were easie to them, that would submit themselues to them, and vse them familiarly. Others indeed may read, see, and heare them: but they shall be as Parables and enigmaticall vnto them. If then wee did see this aright, that that which the wisest man cannot conceiue, the simplest soules may attaine to, if they will be taught of God, would it not take vp our affections? This made our Sauiour Christ say: I thanke thee O Father, Lord of heauen and earth, that thou hast hia these things from the •••••••• and prudent, and hast reuealed them vnto babes: euen so O Father, was it thy good will and plea∣sure: As if our Sauiour Christ should haue said, O Lord, I see the wise men haue great con∣ceiuings, and yet they attaine not to thy word; yet to them that are humble and poore of spirit▪ I see thou makest it knowne. Did our Sauiour Christ giue thankes for this thing, and shall not we for whose example these things were done? We can giue thankes for our wits,* 1.432 and for our memories: but what is that to the purpose: our wit may rather hinder vs, than further vs in the true knowledge of the Lord, vnles it be humbled and subiect to Gods spi∣rit. But here is a great cause of thankefulnesse, that the simple shall vnderstand these my∣steries, not as we shewed before, such as haue no conceiuing at all, but such as acknowledge their simplicitie, and hunger after the word: euen as we also grant, that wisemen shall haue this vnderstanding, if they will denie their reason, and stir vp affection. For as all wise men shal not be debarred from this priuiledge; so all simple men shal not be preferred thereun∣to▪ For neither wisedome in it selfe, nor simplicitie in it owne nature, doe either further or hinder hereunto But alas, I see how loath men would bee, to lose their worldly wit, and how they seeke after praise and commendation for the same; but few, eyther with like af∣fection desire spirituall vnderstanding; or sorrow, in any like measure, when they haue it not. Deut. 4. 6. That is your vnderstanding and wisedome in the sight of the people saith A Moses, That the Lord permitteth you so neere to approch to him, and to bee taught his ordinances and lawes. What then meane these speeches of them, that hunt so much after worldly wit? Why, doe you thinke I am a foole? Doe you thinke I am an asse, and haue no wit to con∣ceiue what things be, as well as other men? Doe you count me but a dul head? Surely they are too proud, and too much blinded in their owne conceits. Wherfore the Prophet doth shew vs, that as the mysteries of Gods word are reuealed to them that are simple of vnder∣standing; so are they to thē that are zealous in affectiō. The cause then why we do no more profit by the word, is because wee doe not denie our reason, wee haue not affections that hunger after it, nor loue to make vs pant for it, which things if we did, we should surely be satisfied.

Indeed the Lord giueth vnderstanding to whom he pleaseth, & where he purposeth to bestow so great a blessing, hee giueth grace also more aboundantly to suboue their rea∣son. And as simplicitio cannot of it selfe bee a cause of spirituall vnderstanding, but as it sooner bringeth vs to a sight of our wants, and maketh vs the more to long after Gods word; so wisedome is no cause of hinderance, but as wee resting too much in the feare of reason, cannot easily be brought to the simplicitie of Gods word. And if the entrance, rudiments and principles of religiō giue such knowledge, and the very catechismes yeeld such vnderstanding, what is to be hoped for, when wee attaine to riper knowledge, when wee haue more vnderstanding, when wee haue more affections? well, let vs then examine our owne hearts herein: when wee begunne, were wee delighted with vnderstanding, and did our vnderstanding moue in vs such affections, and in our proceedings, is our vnder∣standing lesse, and our affections fewer, or doe we not thinke still of our ignorance, and de∣sire to haue our iudgemēt clearer? we are in a dangerous estate, we must suspect our selues. Sathan wil bewitch vs, and tel vs that this is a paradoxe, that after so long hearing and rea∣ding we should still be ignorant, and that still we haue neede to hunger after the word. It is therfore the great mercy of God, that to the receiuing of so singular a benefit, he requireth nothing of vs, but the acknowleding of our ignorance, and bewayling of our wants. Hee would, that we should still put our selues in minde of this one thing, that though we haue not this vnderstanding in the highest degree, or in an hundred fold; yet we must haue it in

some degrees, either in threescore fold, or in thirtie fold: we must vexe, grieue and trouble our selues for this affection. For where it is, the heart is a liberall and free ruler of our affecti∣ons; and where it is not, we must learne to lay violent hands euen on our affections. We are to shew that which we omitted in the latter ende of the verse going before; Because I loued thy law, &c. Heere the prophet sheweth, that the loue which hee did beare to Gods lawe, was so great, that it could not satisfie him, but still hee thirsted after it, and thirsting, did pant.

Loue, as we say, alwaies setteth a price of things, nothing is too deare, no trauaile is too* 1.433 much, no paine seemeth too great, for the thing which wee loue; we set a great price on things which are loued.

So then, if we make our loue of the word, and make our price on it, we shall thinke no paines sufficient, no trauell enough to attaine vnto it: and on the contrary, if our loue be little and small to the word, we shall finde it to be the cause, why we set so little a price on it. For if our loue be in any measure, it will draw on our affections; but when we haue lost our loue, no maruel though we haue so barren feelings. If then we will haue any true triall of our loue, let vs see, if with the man of God, we can open our mouth and pant. Now, if we thinke, that in others it is reproueable, that they haue lost their former heate, and broken their first loue; and we see the holy Ghost reprehendeth the Nicolaitans, and that they be fault worthie, who neither be hotte nor colde, whom the Lord protesteth to spue out of his mouth, as hee threatneth the Laodiceans; and shall we thinke the selfe same things not too reproueable, or blame worthie in our selues? Wherfore when we feele such coldnes in affection, such luke-warmenes in loue, we must earnestly striue & labour in praier against them. For where there is no feruencie, there is no loue in truth: and if we doe any thing drowsily, it is an argument our loue is cooled, and we are to suspect the deadnes & dulnes of our affections. So that this may be the briefe sense of the man of God; Because I desired to haue my loue satisfied, I panted.

If we looke into that heauenly and spirituall Song of Salomon, wherin is set downe both* 1.434 the pure loue of Christ to his Church, and the ardent affection of the Church to Christ her spouse, we shall be ashamed of the want of our affections, the want whereof doth breed the want of loue.

Vers. 132.

Looke vpon me, and be mercifull vnto me, as thou vsest to do vnto those that loue thy name.

HEre the man of God continueth to shew his loue, in that nothing can satisfie him, in making his petitions, saying: O Lord regard me, looke vpon me thy seruant, not according to thy iustice, but in dealing mercifully with thy seruant. We are peraduenture accustomed to this prayer, and we sometime happily haue this affection, yet we do it not with the Pro∣phet, to the panting of our hearts, or opening of our mouthes. We desire the Lord to be good and mercifull to vs, because we are in some miserie and distresse, not that we haue a∣ny desire to see the glorie of God aduanced, in the accomplishment of his promises Let vs see then whether we haue this affection of the Prophet in vs or no. Why doe we pray for fauour and mercy at the hand of God? because of his promise. This is something; but we ought to doe it, because we loue the word: If our prayers, as we haue said before, could pierce the skies with their shrilnesse, if they were so eloquent, as all men were delighted with them; yet they finde no grace nor fauour before the throne of God, vnlesse they be∣ing grounded on the promises of God, grow from a loue of his word. Thus we see, how first he proued his loue to the word, in that he opened his mouth and panted, and after he desireth, that his loue might be satisfied.

We must first see this in iudgement, and after be ashamed of our selues. Wee maruell why we go on in loue and affection so little; why we pray so much, and obtaine so little; we thinke, we perswade our selues, to haue asked much of the Lord; yea, but not aright. For we must so craue of the Lord to looke vpon vs, that if he should looke from vs, we should hold our selues to be most miserable. The yoong Rauens craue of the Lord whē they are

hungrie, the Lyons yell and roare for foode, and both the croking of the Rauens, and yel∣ling of the Lyons is satisfied with meate. If the Lord so dealeth with these, which are more inferiour creatures than man, much more wil•• he do it to vs, if we with like affection shall craue it. If the Lord then looke not on vs, and be mercifull vnto vs, we are gone, and then we are to shew our longing to his mercie, and to ease our hearts with prayer, according to the example prescribed vnto vs of the Prophet.

When then we haue griefes, we languish away with them, and martyr our selues; we* 1.435 bite vpon the hard bridle; but here we must haue our remedie, euen by laying our selues open, in God his bosome: we are not to pine and consume away with them, but to laie them downe in the lap of the Lord.

Why doe so fewe good motions come vnto vs? or when they come, why fleet they so* 1.436 soone away? euen because we cherish them not, nor giue them good entertainment, be∣cause we chaunge not our motions into prayer, but put them to silence, and smother them by other rouing cogitations.

And be mercifull vnto me: We see the man of God still desireth mercy. This is all that he esteemeth of, this is the thing which we must alwaies couet, and coueting this, we may leaue all other things according to Gods pleasure.

As to them that loue thy name, &c. It might seeme that hee had merited, and by desert might haue challenged the graunt of his prayer: but he still cried for mercie, and craues nothing of merites. We see then the papists are carnall hauing proud spirits, for although the Prophet had executed iudgement & iustice, he sueth for mercy. He desireth the Lord to renew his graces in him, that he might also renew his mercy towards him.

This doctrine is manifest in the second commandement, where the Lord saith; I wil haue* 1.437 mercie vpon thousands of them that loue m••, and keepe my commandements: Marke, he saith not, that he wil reward them that are truly zealous in the worshipping of him, but he saith, that he will sh••w mercy v••to them. For it is both the mercie of God, that we haue grace to doe the will of God in our first beginnings; it is the mercie of God, that we haue grace to conti∣nue in doing his will in our after proceedings.

This is a comfortable doctrine, when we remember that the rarest and dearest seruants of God did renue the mercies of the Lord towards thē, by crauing that his graces might be renued in them. Mercie it is that moueth God, to begin any grace in vs, it is mercie to continue vs in grace, it is mercie that he crowneth his gifts in vs. When the Lord then will bestow any mercifull thing vpon vs▪ hee preuenteth vs by bestowing also some grace vpon vs. For if we respect our selues, we are so far from any right challenging of any new grace or mercie to be giuen vs, that we are most worthie to be depriued of the old graces alreadie receiued.

As thou vs••st to doe to them that loue thy name, &c. The words in their proper tongue signifie thus much: According to thy in lgements, which thou do••st execute to them that loue thy name, according to that in the fourth verse of the seuenth portion. I remember thy iudge∣ments of old o Lord, and haue bene comforted. His meaning therefore in these former words, is not fully expressed▪ Here we may learne, the necessarie vse of this word, and how need∣fu••l a thing it is, and how speciall a gift it is of God his wisedome, rightly to discerne and di∣stinguish the words.

Iudgements as we haue often fore shewed, is taken either for executing the threatnings* 1.438 of the Lord denounced in wrath and in desert: or else for the performance of his promises, made in compassion and of mercie. His meaning briefly is: be mercifull in iudging me, as thou art wont to iudge thy seruants, let me haue iudgement in mercie, and enter not into the iudgement of my sinnes, for no flesh then shall be saued, and deale with me, as with thy deare seruant. If we be guiltie of our owne crosses, we must acknowledge our sinnes, as the iust causes thereof, for neuer any of the children of God obtained mercie without this. We are then in trouble to looke to the promises of God, if we by faith can finde the like testimonie of a good conscience: but when we see our sinnes to be the cause of our troubles, or that it is the Lord his hand of iustice vpon vs, we cannot in truth vse this prayer of the Prophet. There is a iudgement in righteousnesse, and there is a iudge∣ment

in mercy. Of the first the man of God speaketh when he saith, Enter not into iudge∣ment,* 1.439 &c. the iudgement in righteousnesse: of the second the Prophet Ieremie speaketh, Correct me, O Lord, yet in iudgement. that is, in the iudgement of mercy and fatherly cor∣rection. And because we faile for the most part, either in our outward actions or inward af∣fections, we had neede to pray, that the Lord would deale with vs according to his merci∣full iudgement. True it is, that the Saints of God doe say, O God of my righteousnesse, O God of my saluation: but that is to be vnderstood in respect of men, and not in respect of God: but they that come with their case to be iudged and pleaded before God, must needes say▪ Lord be mercifull to thy seruants. We must neuer draw neere then in prayer before the Lord, without this clause, that the Lord would accept vs, in Christ hi•• obedience, and that we doubt not of mercy, when the Lord iudgeth vs in his Christ.

Here we are to obserue, 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 loue thee: but I loue thee: therefore Lord deale mercifully with me. This deceiueth many: we reade not the* 1.440 word of God for imitation, or as thinking that those affections which we reade to haue been in the children of God are to be required in and of vs also; but let vs know, that what∣soeuer haue been the strangest and rarest affections of God his children, they are for vs to follow. For though we cannot attaine to them in the like measure that this man of God, because we will not deny, that he had a greater measure of Gods spirit than we haue; yet we must by vsing the like meanes attaine to some measure, if not an hundred fold, yet threescore and thirtie fold. Now we see, that he hauing obtained the like graces with God his people, craueth here the like mercies with thē For his sense is euident: as thou diddest not make a couenant with thy seruants after their sinnes, but according to thy mercy, euen so Lord deale with me. Here is no speciall thing mentioned, but he setteth downe that, which hath been, and may be in the children of God. He prayeth no•• for any speciall mer∣cie then, but for that mercy, which by experience he hath seene ratified in others: likewise he speaketh not here of any extraordinary graces of God his holy spirit, but of thē which are ordinarie and incident to any one of God his children as to another, although not in like measure. And surely we haue not the like mercies with them, because we haue not the like graces that they had. To loue the word of God as gold, to gape after it, to breath and* 1.441 ••••nt for it, are singular gifts of God, but giuen to none in that time, with such speciall pre∣rogatiue, as they may not in some measure be giuen to the Saints of God in our time, if we soloued 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 loue the Lord. For when the promises are ge∣nerall in pronouncing, we must make them particular by a seuerall applying of thē to our s••lues. Let vs then be ashamed of our selues for our wants of loue. The Lord hath not graunted vnto others, nor denied vnto vs any speciall priuiledges, 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 Lords hand is not shortened, that he can lesse helpe vs, than he hath in times past our forefathers; neither is his mercy lesse, that he will not helpe vs: for his is the kingdome, his is the power, his is the glorie for euer: but our sinnes, as saith the Prophet, haue made a partition, and a diuorcement betweene the Lord and vs, our loue is lesse, our sinnes are greater, than they were in our forefathers. Let this comfort vs, the man of God here prayeth not for any extraordinarie mercy. For as the loue of God to vs ward is common with other of his children, in like manner our loue to Gods word must be common with them, and if we haue the like graces with them we shall obtaine the like mercies with them. For in the substance of saluation, if we haue faith, the Lord will deale with vs according as he dealt with Abraham, Isaac, and Iacob, with the Prophets and A∣postles. Wherefore the Lord, as we said a little before, hath set downe his promises i•• ge∣nerall words, which we must deriue by faith, as particular and proper to our selues. Now if we had this sealed in our hearts, that they were neuer confounded nor deceiued which put their trust in the Lord, we should be assured, that his arme is not shortned, he is as able to reach it out vnto vs as euer he was before, if onely, we will beleeue and say with the Pro∣phet of God, Amen.

We must take ••eede, that we suffer not as ill doers, and that the Lord finde vs not ly∣ing in some sins: for then we cannot in truth vse the Prophets prayer for the like mercies, in that we haue not with the Prophet the like graces. If we then fall in vnbeleefe, or in time of trouble possesse not our soules in patience, let vs not hope for this mercie: but if in* 1.442 a right cause, we haue walked vprightly vnder hope of the like grace, we may pray for the like mercy.

That loue thy name. Whatsoeuer loue he had to God, he would not expresse it by shew∣ing it to the Lord, but by testifying it to his word. The name of euery person or thing ser∣ueth* 1.443 especially as we know, to make them knowne to vs, and to discerne them from other in that kinde. So is it in the name of the Lord, whose name is set downe to vs Exod. 33. and 34. by the Lord himselfe speaking to Moses, The Lord passed before his face, and cried, the Lord, the Lord, strong, mercifull and gracious, &c. We see what is the name of the Lord, the eternitie, wisedome, power, strength, and goodnes of the Lord: for all these things abide in him, and spring from him to his creatures as from a fountaine.

Now, in that these things cannot be known but by the word, whatsoeuer loue we shew to God, we must testifie it by obedience to his word. For in that he is in all these things so infinit, he sheweth vs in the second Commaundement, that no Idoll can expresse his wise∣dome, power, loue and iustice, but his word alone, which is the glasse wherein alone whilest* 1.444 we are in this life we see the face of the Lord. Seeing then the word doth make his name so knowne vnto vs, we then loue his name whē we loue his word, which sheweth vs his loue, power, eternitie, and goodnes. Wherefore the Prophet in this same Psalme saith: Thy testi∣monies are mine heritage for euer, expressing by the word his loue to the Lord: according to that Psal. 16. 5. The Lord is the portion of mine inheritance. Then he said he loued the Lord, when he loueth his law.

Here then we see that Heretikes loue not the Lord, bragge they thereof neuer so much, and call themselues the Familie of loue, because they loue not the word. We must then try our loue to God by our loue to his word, and sith the loue of God is not pure in Heretikes,* 1.445 let vs loue the word, which is a sound triall of our loue of God: for looke what loue he would haue done to him, he requireth to haue it shewed to his word.

Thus we see they loue Gods name, which loue his mercy, iustice, strength and power: but because we cannot know them, nor be endued with them, but as the Lord by the mini∣stery of his word, and working of his Spirit communicateth them vnto vs, we must shew that loue to the word, which we would shew 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 reioyce when we see it obserued and kept in our selues, and in others, as we are grieued to see this broken in our selues and others; euen such is our loue to God his word.

Vers. 133.

Direct my steps in thy word, and let none iniquitie haue dominion euer me.

VVHen the man of God said before, that he opened his mouth and panted, and that he saw the word of God was wonderfull, and that the very entrance into it gaue light & vnderstanding vnto the simple, he now prayeth for continuance in this his loue. The ende then of this his prayer is perseuerance, and sheweth, that though he loued the word, yet he is still ready to goe out of the way, and so vnlesse the Lord stay and establish him, iniquitie should get the vpper hand, Thus we see how he feared and suspected him∣selfe: for had he not feared; this had been an vnnecessary prayer. The man of God had not that opinion of himselfe, which men haue now adaies, in thinking so highly of their owne strength, but prayeth to the Lord that he may not goe astray: which thing he thought he might of himselfe easily doe, and that if it were so that he slipt somewhat awrie, yet that he might not goe too farre, least that iniquitie should haue the vpper hand of him. Thus we see that in this Psalme is set down vnto vs a myrrour of godlines, wherin a man may come* 1.446 to the sight of his corruptions, and to a feeling of his neede, in hauing his steps numbred, and his pathes guided by the word. If we were truely perswaded of this same, it would pull

vs on our knees, and humble vs, it would make vs make much of the meanes, whereby we might helpe these infirmities. But we suspect no such danger, and therefore wee are not so carefull in our singular actions to watch ouer our selues, 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 looke vpon him, and be mercifull to him, he sheweth that there was neuer any man but he was in dan∣ger and most readie to fall, vnlesse God looked on him, and were the more mercifull vnto him. So that with the gift of perseuerance hee prayeth for mercie, declaring that vnlesse 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 dreame, that a man ha∣uing freewill, may hold forth his course in the right way, and may promise to himselfe safe* 1.447 passage. True it is, Gods children may assure themselues of strength, because the Lord is on their right hand, but so, as they are still to feare their owne frailenes, and to pray for fi∣nall perseuerance. This verse is all one in effect with the first verse, portion 14. Thy word is a lanterne to my feete, and a light vnto my paths. In both which places hee sheweth, that as hee that goeth in a darke place or in the night, cannot goe on right step, but as hee receiueth light from the lanterne to see his way, and when hee is in neuer so little darkenes, hee is in danger and readie to stumble: so we, if we march forward in ignorance and darkenes, can∣not guide our selues one step to the kingdome of heauen, but as wee may haue light from the lanterne of Gods word, to beware how wee tread, and when wee swarue neuer so little from this light, wee are in daunger of making our conscience to stumble. This borrowed speech goeth then thus farre: As he that is in darknes can goe no further safely, than he is within the compasse of the light of the candle: so according to the measure of our know∣ledge of Gods word are we able to direct our affections happily, and no further.

In th••t he saith, Direct my steps, he noteth, that although wee haue the light of the word* 1.448 before vs, yet vnlesse the Lord open our eyes, it shall bee as vnprofitable and vnable to guide vs, as the light of a candle is to direct a man that is blind. Now therefore he teacheth vs to pray, that though wee haue the word, yet the Lord would inlighten our vnderstand∣ding and affections by his Spirit, which may guide vs in our iourney. And seeing the man of God hath vsed this prayer before vs, wee are to learne, that in reading, hearing, medita∣ting, and receiuing of the word wee are altogether vnprofitable, vntill the Lord shall take the gouernment of our steps into his owne hand, and shall direct vs by his Spirit.

My steps. Loe he prayeth here for affection and not for iudgement, as he doth in a verse following, where he saith, Shew the light of thy countenance vpon me, and teach me thy statutes. Here the Prophet instructeth vs as well to pray for affection to be mooued by the word of* 1.449 God, as for iudgement to vnderstand it. For if this were not needful, then were this prayer but a vaine babling, and often repeating of one and the selfe-same thing, contrary to that rule of our Sauiour Christ, Mat. 6. 7▪ When ye pray, vse no vaine repetitions, as the Heathen: for they thinke to be heard for their much babling. Why doth this man then vse this repetition? Surely because it is another matter greater than we think of▪ He saw there was much blind∣nes in our minds, there is much rebellion in our affections, and great sluggishnes in our hearts, that without light we cannot tread in the right path; yea though wee bee deliuered from by-paths, if the candle be obscured, and our way darkened, yet wee returne to them againe. For as a man being in the darke, may easily goe out of the way, and being out, can∣not easily come in againe, but is faine to wander in vnknown and vncertaine places: so if God guide vs not by his word and Spirit, wee shall hardly finde the right way of know∣ledge, and if we finde it, we can hardly continue in it, but may easily goe out of it, and be∣ing out, we can hardly recouer it againe. Wherefore hitherto appertaineth the saying of our Sauiour Christ, Matth. 7 13 Enter in at the streight gate, &c. because the gate is streight, and the way narrow, that leadeth vnto life: wherein as it is hard to continue; so to goe on either side out of it, is most easie. We see then how he prayeth, that his paces might be gui∣ded by the word, and that the spirit of God might carrie this lanterne of the word before him, without whose guiding we cannot goe three steps but we shall misse of our way, and leese the path, and being once out we may easily erre, and once erring we shall not returne

aright. Many would thinke this ridiculous, but Gods children know by experience that there is a necessarie vse of these things by reason of the blindnes of our minde, and that it is a speciall grace of God to be guided by his spiritual grace.

That no iniquitie haue dominion ouer me. The simple sense of this verse is this: Lord, if thou doest not order my goings, surely iniquitie will haue dominion ouer me The end of his request (as we touched before) is, that he might not misca••••••e in his way Hee acknow∣ledgeth, that a man being out of the way, may be enforced to wander, and after wand••ing can hardly recouer himselfe. Wherefore he prayeth to this effect: Lord, so keepe me, that though I ••rre, yet I may returne: so ••uide me, that though I goe out a little, ye•• suffer me not to wa••der altogether, least iniquitie ouer runne me. Thus we see God•• children feare themselues: and why? because though the raging raigne of sinne be take•• f••••m them, ••et the massi•• lumpe of naturall corruption dwelleth in them, and the very daungerous of sinne are very daungerous. Wherefore our Sauiour Christ ••aught vs ••o pray, L••a•••• vs not into temptation: the meaning whereof is here of the Prophet plainly set downe, which is, that though we cannot au••ide the causes of temptation, which is ou•• corrupt nature, yet that euery man must resist, and no•• yeelde in willing co••sent vnto sinne, that it should get the dominion ouer vs. It euery Saint of God ••ee commaunded to say this in ••••u••h and not in hypocrisie of heart; •••••• euery Saint hath neede of this prayer: for euery man is subiect ••o temptation and iniquitie in him may haue the vpper hand.

True it is, there are many weakenesses and infirmities in Gods ••••i••••ren, as••r••th and anger; yet by how much they be the more and the greater, the more and the oftner they* 1.450 are to watch ouer themselues. Shall they then giue place and 〈…〉〈…〉 themselues in anger? Some man will say, wee are full of corruption, wee cannot but often f••ll. Wee answere, we must be the more watie of our selues: 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 goe downe in his wrath, can fall asleepe in his anger, and can be angrie still when he awa∣keth againe, the spirit of God there hath not the chiefe rule, but iniquitie hath dominion ouer him. Wherefore when temptation ariseth, let vs learne by prayer to preuent the ra∣ging of it. As thus: Lord, I will not thus much trust myselfe, that I can match with sinne, Lord I haue corruption in me, but cleanse thou me from my sinne, and let it not vtterly preuaile against me.

The Saints of God dare not tarrie vntill the dead blowe commeth but they suspect the first strokes of sinne▪ they ••arrie not to be stung to death, but they feare the least b••zzing of sinne, because they may easily be carried out of the way, through the deceiuablenes of sinne, and the deceitfulnesse of sinne may bring hardnes of heart. Wherefore the Apostle (Hebr 3) exhorteth them to applie one another with exhortations whilest it is called to day, least any of them should be hardned through the deceitfulnes of sinne. And the holy Ghost saith, Psal 95 vers. 8. To day if ye will heare his voyce, harden not your hearts. Wherefore the Saint of God thus prayeth, that if hee should giue a little roome and s••••ll libertie to his affections, Gods grace could not continue in him. Neither can the children of God being out of the way, easily recouer themselues, as we may see in Dauid, who thought him∣selfe after that he had sinned to be cast from the presence of God, to be for sakē of his holy Spirit▪ and vnlesse the Lord would cast him into the wombe againe, vnles the Lord would cast him into a new mould, there was no hope that he should recouer himselfe. The vio∣lence of sinne is so impetuous, that a man may soone slip and easily fall, but hardly rise a∣gaine. Wherefore the Wiseman saith, Prou 28. 14. Blessed is the man that ••e••••th alway: but he that hardeneth his heart shall f••ll into euill: that is, blessed is he that in euery action exa∣mineth his heart, that he fall not.

Not without cause then haue I this iealousie, that when men are readie to deceiue them∣selues they are in dāger of being hardned, because the mā of God here so ioyneth both to∣gether, that he should haue ••is steps directed, least that iniquitie should haue the domini∣on ouer him: for I take the whole verse to be but one request. The sooner we meete with temptation the better we shall ouer match it; the longer wee continue and let it 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 vs, ouerreach vs, and get the vantage, or else we must get ground and vantage of it: if it ouercome vs, wee shall hardly recouer our paces.

This is then the wisedome of God his spirit in his children, which men call precisenes,* 1.451 to set a warie and heedy watch ouer euery affection that we thinke, ouer euery word which we speake, ouer euery deede we doe, least wee be deceiued, and through deceite bee harde∣ned, and so iniquitie get the dominion ouer vs. Thus we see the Prophet desireth the gift of perseuerance, acknowledging, that to continue is Gods gift, as well as to begin. And in that he desireth speciall mercy to perseuere, he declareth that many begin well; but after∣ward iniquitie getteth the vpper hand, and they fall away: so that it is a peculi••r mercy of God to preserue his to the end. And in praying as well here for the 〈…〉〈…〉 af∣fections, as he did before for the direction of his iudgmēt, he giueth vs to vnderstand, that if we purpose to perseuere, we must no lesse looke to our affections, than to our iudge∣ment This then is a double grace of God on whomsoeuer▪ first to haue our iudgement en∣lightened, and then to haue our affections touched.

Direct my feete, &c. As our feete carie our bodies, so our affections support our actions. It is a good thing to stay our affections, when our outward actions are rightly ordered; and for this cause mention is made so often in the booke of God of lifting vp our eyes, of holding vp our hands, of walking with our feete. As then we will haue our affections truly touched: for we must not contemne this outward gouernment.

Now, whereas he prayeth, that the secret masse of corruption which lieth in him, may not breake out in him, he noteth, that they who are carelesse of their finall perseuerance, make little conscience of their former corruptions But such are greatly to feare, least that in the latter end of their regeneration, they bee cast our of Paradise with Adam, and throwne out of the Church with Cain. For if Adam sinned in Paradise, whilest as yet he was perfect, how easily may we fall, which are in the dayes wherein iniquitie doth raigne, and are full of imperfections? Againe as we touched briefly before, God his children doe not tarrie so long as to labour for life, and striue for breath in temptations: but in the be∣ginning they espie their errours; whereby they see how they might sail further, were it not that Gods spirit mightily did preserue them. And surely euery man by experiēce shal find, that the sooner we begin to 〈…〉〈…〉 the more speedily and easily we shall preuaile against it; whether it be that we are tempted to leaue good things vndone, or to doe things not to be done. For let a man once leaue the searching of his heart, & vpon some great necessitie cease from the ransacking and rifling of his consciēce, when he hath not happily slipt no∣toriously: we may see, we may find our recouery to our exercises againe: But if we haue omitted these exercises a long time and often, when we should come to practise them, and put them in vre againe; what a strange thing will this seeme to vs? how hardly shall wee get our hearts to yeeld to it? our flesh is vnwilling, this thing is so vncome vnto vs, that we are faine to sweate againe, for those practises of prayer and priuate examination, which by vsing we had with ease; and by not vsing we had almost lost.

Wherefore as proofe maketh euident; like as in a tree though the rootes be somewhat* 1.452 mangled, yet there will sprout buds, which with a small instrument, by daily resorting to them, and keeping vnder, may be kept from much growing, and yet afterward by negli∣gence and permission, as with a hatchet they will hardly be hewen down; And as in a great* 1.453 concourse of waters, though the fountaine be stopped, yet the riuers remaine open, which being taken in time with a floud-gate, may bee staied, and leesing long oportunitie, by great bankes from ouerflowing cānot be restrained: euen so a man in the beginning of his temptation, whilest as yet it is but in the sprout, and hauing a little course is vnable to make any great breach, by prayer and the spirit of God may bee kept vnder and stayed: but if it be left alone, not looked to as before, the extraordinarie spirit of the Preacher, or the extraordinarie trauell of a man in prayer and fasting, will not be able to remedie it.

Well many there be, that charme the charmer neuer so wisely, they will not heare, that they might preuent the rage of sinne. If when we shall vse all meanes to subdue sinne, all is too* 1.454 little, if we giue it any libertie, how great is the daunger? If a man in vsing a sparing dyet,

moderate apparell, and little sleepe, shall still finde in himselfe a selfe-loue and liking of sinne; how much more when hee frameth himselfe to all the guises and fashions of the world, shall he see selfe-loue preuaile against him? when wee are iustified in Christ, and ingraffed into him by faith, and yet haue not the rootes of sinne throughly pulled out, not* 1.455 the riuers of iniquitie dried vp, but onely the spring▪ head is staied. I know there be many, who thinke it a precisenesse, to be so much afraid of our owne weakenes, and to be watch∣full and warie of our owne affections; yea, and oftentimes in those things, which to iudge∣ment are lawfull, yet abstaineth in life and in our practise: but blessed be that feare, and happie is that precisenesse, which is so carefull ouer our owne infirmities, and so much su∣specteth our owne wants and weakenesse. Wherefore the man of God still prayeth for perseuerance.

In thy word: In that he maketh the word of God his meanes of perseuering, he teacheth vs, that though we haue profited neuer so much, yet vnlesse the word of God enlighten our iudgements, and reforme our affections, we may easily erre out of the way. We knowe but in part, our heart is reformed but in part, our knowledge is bettered but in▪ part; and that which we haue, is giuen of God by the preaching of the word, and working of his spirit: and that we may yet be deliuered from those affections which in vs remaine corrupt, wee had neede to pray for the vse of the word.

Againe, in that he would be grieued by the word, the man of God sheweth vs, that vn∣lesse the Lord teach vs, it is vnprofitable. Wee must ioyne to the ministerie of the word, the direction of Gods spirit. What is the cause, why we haue a generall liking of the word, and yet haue not a particular misliking of our deserts? euen because we haue not the par∣ticular guiding and gouernment of Gods spirit.

Marke here, the Prophet prayeth not the Lord to direct him, either by fantastical reue∣lations, whereof heretikes dreame so much, nor by vaine superstitions, which blinde the Papists, nor by ciuill policies, wherein wicked worldlings so abound, but onely by his word▪ N••••••••••r in truth is there any thing that can purifie our hearts, or cleanse our affecti∣ons, but onely the word; which also is vnfruitful, vnlesse the Lord guide vs For it is an hard thing to gette in to the way, but it is harder being once in the way, to continue in it, and hardest of all, when wee are out of the way, to come in againe. For seeing the way to be so strict, that sometimes we goe on this hand, and sometimes on that, it is a grace of graces, either to be kept in the way, or being out, quickly to be brought in againe.

And let none iniquitie haue dominion ouer me, &c. Iniquitie, as wee taught before, hath do∣minion* 1.456 ouer them, where it breaketh out without controlement, and in whom it beareth a sway with delight, to the hinderance of Gods glory, to the breaking the peace of their owne consciences, and to the euill example of others.

He prayeth not we see, to be without sinne, for that he know he could not be in this life; but that 〈…〉〈…〉 might not rule & raigne in him. No more doth our Sauiour Christ teach vs to pray, that we might be without sinne, but that our sinnes might be for giuen; not that we* 1.457 should bee voide of all temptations, (for of all temptations, not to bee tempte•• is the greatest) but not to be ouercome of temptations; not to be freed from all sinnes, but that Sathan* 1.458 the author of euil might not preuaile against vs. Wherefore the Prophet saith, Psal. 19. 13. Keepe thy seruant from presumptuous sinnes, let them not raigne ouer mee: Where he meaneth, Let not the errors which are so rife in me, grow too presumptuous; but giue thy seruant grace to espie and foresee them, which agreeth with his sense in this place: Lord, though I see this heape of corruption is still in me, and lurketh still in my body, and is buried in my flesh; yet let it not breake out to thy dishonour, or to the griefe of mine owne soule. Now as wee are indeede to beware of the great securitie and carelesnesse of many professors in our time, so must wee beware of the presumptuous pride of heretikes. For if either Gods commaundement or promises had permitted him to pray for a full deliuerance from* 1.459 sinne, then hee had beene remisse or flacke in so doing, he should haue shewed himselfe not to haue beleeued the promise of God, but disobedient to his Law, and to haue flatte∣red himselfe in sinne, and to haue had some loue▪ liking thereof.

Seeing then the scriptures of God allow this kinde of prayer, that seeing we knowe not

the manifold errors of this life, we might ••r••••e that we breake not 〈…〉〈…〉 pre•••• 〈…〉〈…〉 marua••••e though the fanta••••••e ••ll heretikes be blowness high, that they 〈…〉〈…〉 can∣not sinne. If Adam in his perfection & in paradise, sinned against the 〈…〉〈…〉 who an hundred yeares continued a iust man, ••ell in the Arke; ••f Moses 〈…〉〈…〉* 1.460 earth, was ouercome by ••••p••••ienc••e; if Dauid a man after Gods 〈…〉〈…〉 dayes began to▪ 〈◊〉〈◊〉 his people; •••• Ezechias a good ruler of the 〈…〉〈…〉 did breake out to v••••••glorie, in shewing of his treasure; if 〈…〉〈…〉n all things was wo•••• to aske cou••sell of the Lord, did no•• ••••ke 〈…〉〈…〉 was to fight against the King of Egypt, though ••i••••ne ••id n••uer 〈…〉〈…〉∣mon ouer any of them, and yet after abundance of Gods graces 〈…〉〈…〉, sinne tooke holde on them: then what •••• hell••••h pride of 〈…〉〈…〉 of such perfection? And againe, here wee must beware of the conu〈…〉〈…〉▪ that we g••ue not our selues to much libertie. For though for Gods children, which t••rou•••• infir∣mities haue ••l••ded, this is a ••o••o••t, yet for them that giue the bridle to ••in•••• ••••o l••ade ••hem as it listeth, it is nothing app••••taining▪ For it is easier to slippe w•••••• Gods ••••il••ren, then when wee haue slipped to recouer our selues with them ••••ame; •••• •••• easier to fall, •••••••• to rise againe with them▪ and man••e haue their sinnes, which haue ••e••t••er their repentance,* 1.461 ••or the rem••ssion of sinnes with them▪ It is saide, Ezech. 18 14. •••• the ••ig••t••••us turne away from his righteousnes, and co••••it iniquitie, and doth according to all the abbomi••••ti••••s, that the wicked doe: sh••l•• hee liue? all the righteousnes that hee hath done shall not be menti••ned▪ but in his transgress••••ns that ••e ••a•••• committed▪ and in his sinne▪ that he hath sinned, in them sh••ll hee di••. We must not thinke hee speaketh here of ••nie particular breach, but of generall back-slidings, when iniquitie hath gotten the vpper hand.

But here is a common objection now a dayes, vsed almost in euery mans mouth: what sir? what doe you tell vs of sinne? and make so much adoe about it? is there not sinne in you as well as there is in mee? why speake you so much of sinne? is it not in other prea∣chers, and in other hearers, as it is in me? why do you cha••ge me so sir? we answere, is there no difference betweene dimnes of sight & blindnes▪ is there no difference between num∣nes and sensl••snes? betweene slumbring and dead sleeping? betweene a little sl••p and a dead* 1.462 fall? if there be a distinction to be made of these things, shall we not also put difference be∣tweene infirmities, and leauing of some good things? and grosse sinnes, and ••u••••ing head∣long to vngodlines? Is there no difference betweene the error and ignorance which is i••* 1.463 Gods children, with griefe and with a desire to be freed from them; and the errors and ig∣norance of the wicked, wherein they gladly he still, and where o•• •••••••• haue no care to bee ••id? No difference betweene the frail••••e and infirmitie of Gods children, •••••• the sinne and iniquitie of the wicked? is there no difference betweene i••fi••••••t•• and presumptuous▪ fra••l∣tie, and rebellion? betweene motion and action? is there no difference betweene two steppes of a long ladder to the skyes, and two steppes at the bottome? •••••• betweene him* 1.464 that trauaileth, though hee attaineth not to the highest steppes, and him that still tarrieth at the ladders foote? Thus we see, they are willingly blinde.

Where Gods children steppe into some one sinne, and being admonished are therefore sorrowfull, and labour to recouer themselues, and the wicked wall••w in so many sinnes, and by no admonition can be brought either to a go••ly sorrowing, o•• forsaking of their sinne: is there no difference betweene these? Iudas and Peter sinned both, and both against their Maister: was there no difference, or like danger •••• their sins? Is it not one thing for a man to betray his owne Maister for couetousnes of a little money, and another for feare and in∣firmitie to denie him? Is it not one thing to purpos•• well doing, & yet to f••ll for feare, and another thing willingly to suffer the d•••• •••••••• to carry him from action to action, to haue the purse deliuered him, to be forewarned of it, to take the soppe of him whom he should be∣tray, and yet to perseuere in his wickednes? Is there no difference betwixt him, who when hee had sinned, wept and ••ined away for sorrow; and another, that after he had sinned, ha∣uing an hell••••h desperation, tooke vengeance of himselfe? Thus we see, that there is a ma∣nifest difference betweene the sinnes of the godly, and of the wicked; the sinne of the one, was not a purposed sinne; the sinne of the other wa•• forepurposed; the one when he heard

of his sinne, striued to get out of it, the other being admonished was carelesse. Finally, the one renued himselfe by Faith in Iesus Christ: the other hauing sinned, vtterly de••pai••ed. For saith the Lord. 2. King. 15. 5. Dauid did right, &c: saue onely in the matter of 〈◊〉〈◊〉 t••e Hitti••: did not Dauid else sinne? we know he numbred his people; ••e would haue killed* 1.465 Nabal; he had conceiued an euill of M••••••bosheth; howbeit the holy Ghost counteth not as it were of these sinnes, as being done of infirmitie, but saith the spirit of God, this was a soule sinne. For the other sinnes the Lord would not deale with them, but passed them o∣uer as it were; but this sinne must needs be punished. And wherein did this sinne become so great aboue the rest? did he not first sinne with his eye, wherwith he had before almost made a couenant? was he not an hypocrite in desiring to hide his sinne? when this could not be done, he still was deceiued by Sathan, and when he saw the fact must needs out, and should come to light, when it should now be knowne, and the woman must be examined, what did he then? although he had neither hatred to the man Vriah, who had deserued wel of him, nor earnest loue to the woman: yet sendeth he a Captain with his letters: & where∣as in the warres they vse to set for lorne persons in the forefront of the first hand, hee had appointed Vriah to be the man in that battaile, and still he perswaded himselfe, that he kil∣led him not; and after, to auoid publike infamie, he tooke home the woman to him. Thus was Dauid deceiued of Sathan, both subtillie and dangerously: and yet not so; but that there is a difference betwixt him and another, that should make an occupation of adulte∣rie, and still bathe himselfe in filthie loue. But the Prophet Nathan comes no sooner to him, and telleth him but closely and slenderly of his sinne; but see, hee is s••••icken to the heart; hee controlles him not though he were a King: but he admitteth him vnto him, and receiueth him humblie. He had sinned before, but hee did not see it before: we see here no presumption, for hee flatly accused, and not excused himselfe, saving: I haue sin∣ned against the Lord. Where are they now, that will make the sinnes of others placard•• for their sinnes? where are they that will make such grosse presidences for sinning, because there are some infirmities and ignorances in Gods children? let them consider rightly of these differences of sinnes. We see then the plaine meaning of the man of God: he pray∣eth not to haue no sinne within him, but that he might no••••ly in sinne.

There is then a difference betweene affectate ignorance and diuelish presumption, and the weake ignorance and infirmities of God his children; there is a diff••rence betweene sinning in fewe things, and sinning in manie; betweene sinne committed and repented of▪ and sinne committed without any repentance: betweene infirmities and presumpti∣ons. Wherefore the Apostle saith: Let not sinne raigne in your mortall bodies: and yet the same man saith, Ro 7. that sinne dwelt in him, and that he was solde v••to sinne. There is a dif∣ference betweene permitting a Prince as our lawfull gouernor to rule and raigne ouer vs, and to yeelde obedience to him willingly, and a griuous Tyrant whom wee resist, and per∣forme* 1.466 no obedience to him, because he commeth with vsurped authoritie, who would in∣force vs whether we will or no, and caryeth vs violently to prison. So the meaning of the Apostle when he saith, let not sinne raigne, is this: acknowledge not sinne 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 your selues not to be willingly drawne into his ser∣uitude: crie out, Oh mortall man that I am, who shall deliuer me from this bodie of sin & death? Is there not then a difference betweene him, who when he hath sinned, is afraid to pray to God, trembleth to come before God, feareth euen to goe on the earth: and another, who when he hath sinned, is merry, and pleaseth himselfe in it, and maketh but a delight, a pas∣time, and an occupation of it? Is there not a difference betweene him that fighteth bold∣ly, and him that will not fight at all against sinne? Wherefore though Gods children haue such infirmities, yet they vse all meanes to resist them, and account much of hearing, praying, meditating, and conferring of the worde, that thereby iniquitie might not haue the vpper hand of them.

Thus we see, how the children of God are violently haled to sinne: the wicked are vo∣luntarily carried headlong into sinne: the godly recouer themselues; the wicked fall from sinne to sinne: the godly yeeld to admonitions, the vngodly thereby are worse and worse.

Vers. 134.

Deliuer me from the oppression of men, and I will keepe ••hy precepts.

AS we haue oft declared, it is the lot of Gods children to bee troubled with the vngod∣ly, and therefore this man setteth himselfe down as a patterne therein, and seeing the Lord Iesus hath made himselfe a chiefe exāple in the house of example, who is our head; it is meere that we who are his members should also suffer troubles, that wee may be made like vnto him. What is the cause then, why wee are so much at quiet with our selues, both Minister and Magistrate, people and subiect; but because we doe not so much resist Sathan, fight against the world, & striue against our selues. For we beginning to rebuke the world* 1.467 of sinne, the world cannot away with vs; and when we stir vp our selues against the diuell, he setteth himselfe and all his impes against vs, and when wee checke and controll our selues, we can neuer finde quiet. True it is, that sometimes wee shall haue quiet; but this is but a breathing time; yet that must be fulfilled in the members, which was begunne in the head, that we being like to him in suffering, may also be like to him in glorie, remembring alwaies that which is in Psalm 125. The rod of the wicked shall not rest on the lot of the righte∣ous. So that the man of God prayeth here, that his affliction might not hinder his glorie. And no maruell, for his enemies first laboured to daunt his faith, then they went about to loade him with iniuries, either subtilly to circumuent him, or openly to oppresse him: when these things would not serue, they striued to bring his person to contempt, and his cause to discredit, as also they went about to bring themselues into estimation, and their cause into credite. No maruell then though he thus prayed, least that they resisting him too long, hee should be ouermatched. Wherein we are to learne, that wee must not ouer∣come ill with ill, subtiltie with subtiltie, violence by violence, but by praier. And seeing the Lords eares are open to the prayers of the iust, and his eyes vpon them that feare him, see∣ing his eares are shut to the wicked, and hee will not looke vpon them in mercy, but his face is set against them, the Lord vndoubtedly will heare vs, and looke vpon vs, and will confonud our enemies.

And I will keepe thy testimonies. Behold, the man of God promiseth thankefulnes, and if it pleaseth the Lord to free him from these euils, hee would keepe his law, not that we must thinke, that he before did breake them: but though the proude had him exceedingly in derision, Psal. 51. though the bands of the wicked had robbed him, 61. though the proude had imagined a lye against him, 69. though they had dealt wickedly and falsely with him, 78. though they had almost consumed him vpon the earth, 87. and he was like the bottle in the smoke; so that hee was wonder∣fully distracted in his calling: yet if the Lord would vouchsafe to free him from these euils, as before in part; so now in whole, he would bestow his life on the Lord.

We are then to learne, that in trouble wee are to desire to none other end to be deliue∣red,* 1.468 than the better and more freely to serue the Lord, and that when wee haue made so solemne a promise to the Lord, we throughly purpose in trueth to performe it. For though affliction of it selfe helpeth vs nothing vnto godlinesse, but is rather some hin∣drance why in our calling wee are lesse profitable; yet as it is sanctified in Christ, and re∣ceiueth a blessing from God to worke in vs, it keepeth vs from euill, and prouoketh vs the more to doe good. But wee, if we be in aduersitie, if wee haue trouble or losse of goods, or losse of friends, oppression of enemies, or such like, make large vowes and plentifull pro∣mises, and crie: Oh if I might be deliuered from this sicknes, if I might be freed from this trouble, if I might be vnburthened of this euill; I would surely serue the Lord, I would be∣come a new man, I would change my life, and enter the waies of repentance: but we looke not to performance.

This thankfulnes 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 saluation, and call vpon the name of the Lord: I will pay my vowes vnto the Lord, euen now in the sight of all his people: Where wee* 1.469 see, that it was the custome of Gods people, to stirre vp themselues after their deliuerance vnto thankfulnes. We shall see now by examining our selues how it is so in vs. Oh (say we)

that I were recouered of my health; oh that the Lord would restore those things to me a∣gaine which I haue lost; then doubtles would I wholy giue my selfe to the Lord. But let vs see if in all these things wee bee not vow-breakers, and are rather growne worse than wee were: so greatly are we to feare our selues. God hath deliuered vs from our enemies, freed vs from war••es, saued vs from scarcitie, penurie, pouertie, plagues and sicknesse, and hath blessed vs with peace, abundance, plentie, health, and all other blessings, let vs see how we vse these things. We know the times haue been such, when we could not haue this liberty, to reade and heare the word of God; but wee are now freed from such miserie, and set in great libertie; whether doe wee vse this time to Gods glorie, and increase of our know∣ledge, and building vp 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 graunted to vs a long time of libertie and quietnes: so our course must come by the order and change of things to be vexed with troubles, and others shall be set at some libertie. Are we the better then for this benefit? If wee bee, all is well: if not, will it not, thinke wee, be laide to our charge, that what time the Lord had giuen vs, wherein we might reforme our selues, wee haue abused in being so little reformed, what our time hath been to set forth Gods glorie, how little glorie the Lord hath gained by vs.

We haue often heard, that our two principall props in trouble are faith in the promises* 1.470 of God, and a testimonie of a good conscience, which wee see often to be in this Prophet. Wherefore what doth fasten and comfort faith? euen a good conscience: what doth make it wither and wauer? euen because we haue been fruitles, and haue not done good workes. This then must be our comfort in trouble, that we suffer not as ill doers, that we may look for Gods promises. But if our sinnes accuse vs, and we suffer as ill doers, wee shall not bee able to feele any comfort in God his promises.

Then let vs see the fruit of this prayer. The Saints of God and deare Martyrs of Christ made this prayer before vs, the fruit and effect whereof is growne vnto vs. For their suffe∣rings were our prosperitie, their losse our gaine, their imprisonmēt our libertie, their death our life: as true as old is that saying proued, The blood of the Martyrs is the seede of the Church. For their blood h••th cried vp to heauen, with the blood of Abel, for our comfort, and brought downe vengeance on our enemies, and obtained mercy for vs. They did sowe in teares, and wee haue entred into their haruest with ioy, let vs beware least wee sow euill to our selues, and for others: they sowed comfort for their posteritie, let vs take heede that wee sow not discomfort for them that shall come after vs. And as their death hath stayed the wrath of God from heauen, that it is not fallen vpon the vine, & seeing many yeeres he hath planted among vs a vineyard, seeing he hath hedged it, and gathered out the stones* 1.471 of it, and hath planted it with the best plants, and hath built a tower in the middest there∣of, and made a wine-presse therein, and hath looked it should bring forth grapes, but it hath brought forth wilde grapes: so our sinnes so inkindle the wrath of God, that hee will take away the hedge thereof, and his vineyard shall bee eaten vp; hee will breake the wall thereof, and it shall be troden downe; he will lay it waste, and the wild bores shall enter in∣to it. What a thing is this, that the deare Saints and Martyrs of God should deserue so well of vs, and wee should deserue so ill of our selues and of our posterities? Seeing then Gods mercie hath been shewed by so many blessings, and we eate of their sweete of the haruest, who neuer haue tasted of the cold of the winter, nor heate of the summer; let vs feare, least for our vnthankfulnes, the Lord doth come to punish vs, and both for our want of religi∣on, and vngodly life cause the Lord to remoue the candlesticke, take away the Gospel, and bereaue vs of our talents. Wherefore wee haue great neede to pray to be reformed in our iudgement, & renued in our affections, that our thankfulnes may appeare in loue of sound religion, and obedience of godly life to the glory of our good God.

Thus we see it is not a strange thing for Gods children to suffer in this world, although God giueth vs sometime a breathing time, and maketh vs as children of the wedding; who, so long as the Bridegrome is with them, doe not lament nor mourne. And seeing euery one that will liue godly in Christ Iesus must suffer persecution, and for a good con∣science, Minister, Magistrate, and master of an household shall finde trouble in his owne

flesh, hatred of the world, and persecution of Sathan; it is certaine that we often pur∣chase too much quietnes to our selues, because we doe not so labour for the mortifying of our flesh, for reproouing of sinne, and the beating downe of the kingdome of Sathan, as we ought to doe. Thus we see, the Prophet groundeth himselfe on Gods promises, who hath said, that the rod of the wicked shall not rest on the lot of the godly: shewing vs that no temptation shall come to vs, but we shall haue either strength to beare it, or else the Lord will remoue the force of it: so that if he remoue the violent force of it, we shall neede but little strength to beare it; if our trouble be great, the Lord will giue vs great strength. Neither (as some doe) doth the man of God vse forgerie for forgerie, and deceit for deceit, but staieth himselfe onely and wholy vpon prayer. For Gods children haue no such spirit as the worldlings haue, who for the most part requite euil for euil, subtiltie with subtiltie, euill language with euill language: but by prayer onely they labour for helpe at Gods hand.

We haue heard, that insomuch as he protesteth to keepe the testimonies of the Lord, he meaneth that he will more throughly keepe them than before. We haue further learned, that it is our corruption to be godly in time of trouble, but afterward the case with vs is al∣tered. Wherefore our godlines then is to be suspected, and he is very vngodly, that at such* 1.472 times will not be godly. But herein is the difference betweene the regenerate and vnrege∣nerate, that the regenerate after their visitations are more godly, after sicknes they haue a greater zeale, after their deliuerance a further care of glorifying God, which is nothing with the vnregenerate. Now, seeing the Lord hath heaped benefit vpon benefit, yeare after yeare, mercy vpon mercy, whether hath God wonne some speciall glorie, or our br••thren some speciall benefit by vs or no? And as the Lord heard the mones of his Martyrs, their teares and their blood, and gaue them mercy: so let vs feare, least our sinnes crie for ven∣geance vnto him. All afflictions of themselues are tags of Gods vengeance, yet being sanc∣tified* 1.473 in Christ to God his children, they be turned into blessings, as all outward bles∣sings, not blessed of God, are turned to curses to the wicked. For as sicknes and aduersitie, by the Lord sanctifying them, are turned to blessings to Gods children: so health, peace, and prosperitie, are turned to ill to the vngodly, because of their abuse.

Vers. 135.

Shew the light of thy countenance vpon thy seruant, and teach me thy statutes.

VNtill his deliuerance came, the Prophet of God prayeth to be taught in the statutes of the Lord, whereby he might learne to behaue himselfe well in the time of trouble. For affliction is so violent a storme, and carrieth away a man so headlong, that vnlesse the Lord guide vs, we may soone take hurt. But what desire we most? If we in sicknes delight most in the sweete face and gratious countenance of the Lord, it is happinesse: if not, we are truely in miserie. For this is the cause why many goe from euill to worse in their trou∣ble, and become so dull, because they neuer pray to see the cause of their affliction, and that they might profit thereby.

The sense of the man of God is: If Lord, thou wilt deliuer me, I shall obey thee more; if not, Lord giue me strength to glorifie thee by patience. Away then with the violence of flesh and blood, which maketh vs to some out these and such like speeches: Who could a∣way with such pangs as I suffer? who could suffer such paines as I am in? Surely euen they that pray to God to profit by them, they haue Gods spirit: as for the wicked they cannot profit thereby. If then we be deliuered out of aduersitie, we must obey the word; if not, we must craue wisedome to see the will of God, constancie to abide in it, patience meekely and thankfully to suffer whatsoeuer the Lord shall lay vpon vs. I care not (saith the man of God) so much for my libertie, as I might thereby praise thy name, and obey thy com∣mandements. This is an vsuall thing in the booke of God, to pray for the Lords counte∣nance: Psal. 4 6. Many say, who will shew vs any good? but Lord, lift thou vp the light of thy countenance vpon vs. And Psal. 67. 1. God be mercifull vnto vs, and blesse vs, and sh••w vs the light of his countenance, and be mercifull vnto vs. And Psal. 80. 3. 7. 19 Turne vs againe, O God, and cause thy face to shine, that we may be saued.

This verse is read three times in this Psalme, which sheweth v•• that this ought to be the summe, the heape, and the chiefe of all our requests, namely, that in what estate soeuer we are, we may be assured that we haue the testimonie of Gods fauour; if we be in affliction, that the Lord is not angrie with vs; if we be in prosperitie (because the Sunne shineth on the iust and vniust) that we may see withall the mercies of God, and his louing fauour in Christ giuen vnto vs. We see where Gods spirit is, there we are thankfull in prosperitie and patient in aduersitie: where God his spirit is not, there we are proud in prosperity, and murmurers in aduersitie. Many (saith the Prophet, Psal. 4. 6.) say, who will shew vs any good? See how the man of God setteth downe the tearmes of his companions, and sheweth how he coueted only Gods louing countenance. The sicke desire health, the imprisoned li∣bertie, the poore desire riches: but few desire Gods countenance in the forgiuenes of sinne,* 1.474 in the beholding of vs in Christ, in giuing the graces of his holy spirit, which are the pled∣ges of his loue.

Many worlds are nothing worth: it is a good heart which the Lord requireth. Sanctifi∣cation, holines, and the blessing of Gods spirit are true riches, which we must craue and obtaine with sighs, grones, and teares. For if we can sigh, if we can grone, if we can sorrow,* 1.475 when we are but in sicknes of body, or some outward calamitie; what a shame is it, if we cannot sigh, sorrow, and grone for the inward wants and necessities of the soule? But if men knew what it were to haue the inward peace of conscience, which passeth all vnder∣standing, they would surely desire it more.

That I might keepe thy statutes. So, many would haue Gods fauour to shine vnto them in libertie, in health, or in riches: but he craueth God his fauour in his word, which if we can get, let the Lord deale with other things, which concerne vs, as pleaseth him best, Will we know then when we haue a true loue to God his word? It is when we especially desire* 1.476 it, and nothing aboue it. For as the greatest light that euer came to the world is the light of the Sunne: so the most precious thing that can come to the world, is the light of Gods word, that we may see the light in God his light, and behold the countenance of the Lord: Otherwise, if we be in prosperitie, we will thinke our selues to be well; when we are in ad∣uersitie, we thinke our selues ill Here we may see, that as there is cleerenes when the Sunne shineth, and that there is darknesse in the mists and cloudinesse; so there is a vicissitude of Gods children, whilest sometime their vnderstanding is cleered by the comfort of the word, other sometimes it is darkened by the mists of ignorance; which commeth to passe, that we might the more reuerently and louingly esteeme the word. For as the Lord hath the dispensation of the Sunne in heauen, so hath he the disposing of his countenance to vs on earth.

Vers. 136.

Mine eyes gush out with riuers of water, because they keepe not thy Law.

MIne eyes gush out with water: He doth here shew a cause why he did so earnestly pray for Gods louing countenance in his word; for he was greatly grieued, and sore afflic∣ted, and trouble compassed him on euery side. The speech is not a false or fained speech, but such as sheweth the greatnes of his griefe, by that which is greater: and it is as much as if he had said, I weepe bitterly and often, because men keepe not thy Law. And this is the note of true zeale, which easeth it selfe with teares, and not with reuenge or anger: and this is godly zeale, when we cannot helpe a thing, then by teares to commit it to God, who alone is able to saue men.

This was not for priuate iniurie, but because Gods law is broken. This then is true zeale, when we can deuoure priuate iniuries, & be zealous in Gods cause: for fleshly men are hot in their owne causes, and cold in the cause of the Lord. A man cannot thus be sorrowfull for another, vnlesse he be sorrowfull for himselfe; and then are we truely sorrowfull for our selues, when we can mourne for others. As Marie loued much, and therefore wept much, because much was forgiuen her. And hereof it commeth, that most notorious sin∣ners, being conuerted, are most truely zealous, & haue greatest compassion ouer sinners; for they haue felt Gods goodnes so greatly to them, that they desire that others should

be partakers thereof. As Panl more zealous than the rest, because more notorious than the rest of the Apostles.

PORTION. 18. TSADDE.

Vers. 137.

Righteous art thou O Lord, and iust are thy iudgements.

AS in the latter end of the former Portion, the Prophet shewed, that his eyes gusht out with riuers of waters, because of the generall backsliding and falling to iniquitie; so here he sheweth, that he had almost pined a∣way, and consumed to nothing, to see the ripenes of iniquities in them, which were his enemies. And whereas this might haue beene a great temptation, that notwithstanding there were made so many promises to the godly, and such iudgements threatned to the wicked; yet the godly sustained so hard things, and the wicked were in so good a case, he confirmeth his faith, by staying his whole confidence on God, and trusteth in God, because he is righteous, and acknowledgeth him to be a righteous God, because euery part of his word is righteous, and whatsoeuer the Lord hath said, either concerning his promises to his seruants, or threatnings to his ene∣mies, is most iust and true.

The selfe same must also stay vs, when we are in the like temptations, when we shall be counted as precise fooles, and vnquiet spirits, because we weepe and lament for the sinnes of others; or when we, seeing the wicked liue in such pleasures, begin to maruell how it commeth to passe, that the godly are so ill dealt withall, and when the godly liue with teares, and the vngodly passe their time in ioy.

Wherefore the man of God raiseth vp himselfe with this meditation: howsoeuer those* 1.477 things seeme to be confounded & cast together, yet thou ô Lord, art God, and gouernest all: thou art a righteous God, and thy iudgements are righteous; yea euery word of thy word ô Lord is righteous and true; thy promises which in time thou shalt performe, will not fall away; nor thy iudgements which thou wilt one day execute, shall not faile. Behold how we also must strengthen our faith in the like assaults. This was a notable example of faith, which so yeelded to the due obedience of the word of God, for our instruction: when we are in such distresse, our eyes must not be set on any visible or earthly things, but onely on things inuisible and heauenly, euen on the word of God, on his promises, which he wil performe; on his iustice, which he will execute: we must I say haue our eyes lifted vp fur∣ther than the scope of heauen, and the circuites of the Sunne; we must looke to heauen, where Gods promises shall be fully performed and accomplished; we must looke to hell, where his iudgements shall be finished & fully executed. For though both Gods promises may on earth be performed, and his vengeance may here be executed; yet all his promi∣ses are not shewed to any, nor many of them shewed to all, but there may be some wan∣ting of them; and the wicked may haue a great torment of minde, and hell of conscience,* 1.478 and yet all haue them not, neither haue any all, because many are glorious in their life, and pompous in their death. What then shall we say to this, but with the Prophet, Righteous art thou ô Lord, and righteous are thy iudgements.

Although then the promises of God are not at all times by and by performed, nor his iudgements presently executed; but the godly do often grone vnder miseries, and the vn∣godly wallow in their delights; yet the Lord after death will shew, that he is righteous, when he wil erect & magnifie his iustice before his glorious throne. This thing appeareth to be manifest, by that historie Luke 16. of the rich man and Lazarus, who (that the Lord* 1.479 might make knowne his iustice (died both together: but as their life was altogether diuers, so their death did altogether differ. For the rich man liued delicately, and fared daintily; but Lazarus lying sore and hungrie at his gate, found more courtesie at his dogs, which licked him, than at his hands which should haue relieued him. Well, when they were both dead, it is said, that the rich man being in hell in torments, lifting vp his eyes, and see∣ing

Lazarus a farre oft in Abrahams bosome, cried, Father Abraham, send Lazarus, that he may dip the tip of his finger in water, and coole his tongue: but Abraham answered, Thou art far deceiued and disappointed, my sonne, the places are far distant between thee and vs, so that the inhabitants must keep their places. And my son, cōsider of the equity of Gods iustice herein, for thou in thy life time didst liue in health, in pleasure and prosperitie, and didst not glorifie God thereby, therefore it is meet and right with God, that thou shouldest now haue paine and torments; and this man hauing pouertie, sicknesse and miserie, desired Gods glorie: wherefore it standeth with the righteous promise of the Lord, that he should now receiue ioy & comfort. So Christ also teacheth vs, though at the first, the Lord regar∣deth not all good at the 〈…〉〈…〉, yet he that rewardeth one, will reward all; and he that punish∣eth 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 haue our liues hidden in Christ, that it may appeare with Christ at his cōming. Now as this doctrine seemeth profitable for comfort, so is it necessarie also for terrour. For if a man shall lie in sinne, and yet through impu∣nitie, because neither the hand of God is vpon him, nor the authoritie of the Magistrate taketh hold on him, shall not repent: and because as the wise man saith, Eccles. 8. 11. Sen∣tence against an euill worke is not executed speedily, therefore the heart of the children of men is fully set in them to doe euill; as we may see in profane persons, in abusers of the name of God, in breakers of the Sabbath, in disobedient persons, murderers, adulterers, theeues, and back biters: let him beware, and not flatter himselfe in iniquitie; and though God doth not, at the very instant, when sinne is committed, punish all, nor the Magistrate presently apprehend all; if a man begin to be hot, and would haue all men like him∣selfe, and is offended because there is no present execution of iudgement, yet God is righ∣teous, he will not iustifie the sinner, but he hath his fierce wrath, vengeance & indignation laid vp in store to fal suddenly & fearefully vpon the vngodly. For assure thy selfe, ô man, whosoeuer thou art, he that hath said, that no whoremonger, nor adulterer, nor couetous person shall enter into the kingdome of heauen, and he that hath promised in this life, to trie 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 sinnes, the Lord calleth thee to repentance; if that will not serue, the Lord will vndoubtedly breake thy necke, and presse thee downe with further iudgements.

Thus we see, how needfull it is to vrge this doctrine to the abusers of the Lords long suf∣fring, and contemners of his righteous iudgements. Psal. 89. the man of God sheweth, that albeit the Lord had made a couenant of mercy with his people, yet if their children did forsake his lawes, and walke not in his iudgements, if they did breake his statutes, and kept not his commandements; he would 32. visit their transgression with the rod, and their iniqui∣tie with strokes. And surely, if we will not be remoued by the word calling vs from our secu∣ritie, we shall taste indeed of the Lords heauie scourges and fearefull strokes. Wherefore in time let vs humble our selues vnder the louing hand of God, & learne to deny our selues.

Vers. 138.

Thou hast commanded iustice by thy testimonies and truth especially.

HE sheweth that in all the holy writings, the Lord had set downe speciall mercies and speciall iudgements, and that the iustice and truth which the Lord hath taught in his word is a speciall iustice, and a speciall truth, and euery part thereof is iust and true, yea and if there could be degrees therein, they are most iust and most true according to that Psal. 19. 9. The iudgements of the Lord are true and righteous altogether. So that without* 1.480 exception, all the threatnings of the Lord are iust, and all his promises true.

Sure it is then, that he will performe his wrath threatned, and fulfill his couenants pro∣mised, for there is nothing in the word, which is not truth and iustice it selfe.

Thus we must learne when we are in trouble, to looke to God his word, and to knowe that euery title thereof is righteous and true, and though heauen and earth doe passe, yet

not one io•• of it shall faile. This is necessarie for vs to beleeue, for from hence springeth faith. Wherefore the Prophet seeing that this would hardly be beleeued, and that euen Gods children sometime, are slacke in faith, hope and loue, and are not so soone perswaded that euery man must performe this, but rather that it was a speciall thing: the Prophet (I say) reciteth this word fiue times in the compasse of eight verses, being but one portion.* 1.481 So much doth he shew incredulitie to raigne in Gods children, and declareth it the more vehemently because the wicked will not be brought to beleeue this. For what is the cause of sinne, either in failing of doing those things which are to be done, or in failing to doe those things, which ought not to be done, in omitting of good things or committing of euill, but onely incredulitie? Could we beleeue the word of God? Oh happie were we!* 1.482 can we not beleeue? oh cursed are we! We shall see, as the wicked in all things, so Gods children in many things discredit the word of God: as the wicked beleeue not at all; so the godly beleeue but in part, & see but in a glasse. And doubtlesse they want the comfort which they should haue, in that although they consent generally to the truth, yet when they come to particulars, they reason this with themselues: How can this be? by what meanes possible should this be so? and therefore the Lord suffereth them to miscarrie in iudgement, and punisheth them in their affections.

Thus we see, how the man of God doth strengthen him and vs by faith, in beleeuing that God is righteous, and his iudgements to be righteous, and that euery part of them is most righteous, iust, and true: wherefore our Sauiour Christ in his holy Gospell vseth so often, Doest thou beleeue? beleeue and thou shalt be made whole: according to thy faith be it done vnto thee: which he doth to shew vs our incredulitie. Wherefore we must pray, Lord, I beleeue, helpe my vnbeleefe: Lord increase my faith, that beleeuing thy iudgements, I may feare thee; beleeuing thy mercies & promises, I may be comforted; beleeuing the things thou com∣mandest, I may do them; beleeuing the things which thou forbiddest, I may auoide them.

Verse. 139.

My zeale hath euen consumed me, because mine enemies haue forgotten thy word.

LEt vs here trie our faith, which perswade our selues to haue such faith, behold here is a triall. True it is, that to all is not giuen the like measure of faith: vnto some are giuen tenne talents, vnto some fiue, vnto some two: neither haue all grounds like measure of seede, nor render againe like measure of increase: for some ground according as it hath receiued, bringeth fourth one an hundreth fold, some sixtie, some thirtie fold, according to the good wil and wisedome of our God. Neither must we thinke that it is required of vs, that we cannot otherwise be faithfull and zealous, vnlesse we euen consume away, or our eyes gush out with riuers of waters: for we must not thinke that it was so in the Prophet himselfe, as though riuers of teares were in his head, or that he was vtterly pined away: but rather they are figuratiue speeches, to shew some rare zeale, and notable kinde of sorrow∣ing in him.

Now whatsoeuer exhortation is to be drawne from hence, it will little auaile vs, vnlesse we beleeue that there is no one thing here in this Psalme, but in some measure it is to be performed of euery Christian. For politike men cānot profit by such things, because they doe not thinke that it containeth any generall doctrine, but rather that it is a particular doctrine. But seeing this Psalme is the type and image of a regenerate man, and no one treatise so fully and wholie (though peraduenture some whole booke may doe it) expres∣seth the same; and yet so, that neither the man of God as with a trumpet doth blow forth his owne praise, nor womanishly painteth fourth his owne miseries by moanes and com∣plaints; but aduanceth Gods glorie, and putteth vs in minde, what graces of God should be in vs, and humbleth himselfe and sheweth vs what infirmities raigne in vs. What then (will some say) meane these speeches? My soule fainteth, mine eyes failed, mine heart brea∣keth,* 1.483 my soule cleaueth to the ground; my soule melteth, mine eyes gush out with riuers of water. What (say they) appertaineth it to vs, that he saith: Seuen times a day doe I praise thee, I pre∣uented the morning light and cried: mine eyes preuented the night watches: I opened my mouth

and panted: how sweete are thy promises to my mouth; yea more than honey vnto my mouth: I am like a bottle in the smoke, I haue remembred thy name in the night: the law of thy 〈…〉〈…〉 better vnto me, than thousands of gold and siluer; I haue had as great delight in thy ••estim••••i••s as in all manner of riches; I loue thy commundements aboue gold, yea aboue most fine gold: •• r••∣••oyce at thy word, as one that findeth a great spoyle: These were extraordinarie things, and we haue not to deale with them. To answere these we may see the same doctrine in other persons, and in other places of the booke of God. Iob. 33. Elihu there declareth, that the Lord speaketh diuers times vnto 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 shew his mercies vnto them. Psal. 14. God speaketh once or twice and one seeth it not, &c. 23. If there be a messenger with him or an interpreter, one of a thousand to declare vnto m••n his righteousnes, then will he haue mercie vpon him, and will say, Deliuer him, that he goe not downe into the pit; for I haue receiued a reconciliation, then shall his flesh be as fresh as a childs, and shall returne as in the daies of his youth. And though the Lord punished not grosse sinnes in Iob,* 1.484 yet he punished incredulitie, impatience, selfe-loue & vaine glorie in him; for though Iob were a good man, yet he stood in some neede of greater mortification. The Apostle Paul sheweth, that the wrath of God should fall on the Corinthians, if they presumed without due examination of themselues to eate the body and blood of Christ, & that from thence came sudden deaths, and vnnaturall deaths, languishing and pining diseases. 1. Cor. 11. For this cause (saith the Apostle) many are weake and sicke among you, and many sleepe, for if we would iudge our selues we should not be iudged: So he speaketh this of the Corinthians, which were learned men; who had great knowledge and excelled in many good gifts, as he him∣selfe reporteth of them, and yet he sheweth them this truth. Neither do these things espe∣cially and onely come for sinne, but more particularly for the trying of faith, prouing and perfecting of patience, although afterward it may be, for punishing of sins by degrees (for euen in the triall of faith, and prouing of patience, is also a secret punishing of sin.) Where∣fore we must not suffer for a while, but euen to the shedding of our blood and spending of our liues, as witnesseth the author to the Heb. chap. 12. where the Apostle hauing set down in the chapter going before a register of the fathers in the old Church, and of their workes, (whereof some may also seeme to be extraordinarie, although indeed they be alleaged but as fruites of their faith) inferreth in the 12. chapter this exhortation, Heb. 12 1. Wherefore let vs also, seeing that we are compassed with so great a cloude of witnesses, cast away euery thing that presseth downe, let vs runne with patience the race that is set before vs; 2. looking vnto Iesus the author and finisher of our faith: Who for the ioy that was set before him, endured the crosse, and despised the shame, &c. 4. Ye haue not yet resisted vnto blood, striuing against sinne, and ye haue forgotten the consolation, which speaketh vnto you as vnto children, &c.

Here the Lord sheweth the faith and gifts of his Saints, declaring that he would bestow on vs the like graces according to that proportion which he thinketh good In that they are called witnesses, it was because they gaue witnesse to the truth of Gods promises, and to shew how the Lord would enable sinfull flesh, thus to beleeue, and thus to doe. And marke here the wisedome of the spirit of God, setting down the strength of his Saints; for flesh & blood might haue obiected: what tell you vs of these extraordinarie and priuiledged men? but behold, he calleth them (as we said before) witnesses, testifying that if we would call for, and craue the like graces, we should receiue them sufficiently: then he biddeth vs to looke to Christ the author and finisher of our faith. For what were they? this is he from whom al the Fathers receiued their strength. Striue (saith he) death is not yet come, ye haue not resisted vnto blood. What? must euery man be a m••rtyr? no, the meaning of the holy Ghost is, that though we haue 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 haue vs also for his sake imprisoned, our blood shed, and though he giue vs no remission, yet we must not faint herein, but euen offer our liues to the Lords pleasure also. What can seeme 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 shewed before) he preuented the morning light, and the euening wat∣ches with his meditations? But shall we not finde this commended vnto vs in other pla∣ces

of the Scriptures? that we might also in some measure seek these practises in our selues. Looke Prouer. 2 1. My sonne, if thou wi••t receiue my 〈…〉〈…〉, and hide my commandements ••it••∣•••• t••••e, &c. 4. If th••se seekest wisedome, •••• sil••••••, •••••• se••r••h•••••• for her as for treasure, 5. Then shalt thou vnderstand the feare of the Lord, and finde the knowledge of God. And Psalme 19. 10. The iudg••••e••t•• of the Lord are more to be desired than gold, y••a than much fine gold: what doe we now see here in this man of God, which the Scriptures doe not teach vs in other places? So that here is set down but a patterne of practise of things taught in the word; and why doth* 1.485 the man of God set downe himselfe here as a type to be followed? surely to shew that like as he was a man subiect to the like affections that we are: so we may labour for the like graces as he had. And if we will be like vnto him in his sinnes, why should we not be like vnto him in his graces? And as albeit we are not like vnto 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 pro∣portion of his graces be like also vnto him. It may also seeme 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 vs, because in shewing his reason, how he obtained this grace, he alleageth not the cause to be any extraordinarie or new reuelations, but that he attained through the word: for he was wiser than his enemies, in that he opposed not subtiltie with subtiltie, craft with craft, forgerie with forgerie, and in all his assaires asked not counsell of flesh and blood, but of the word, as he also testifieth of himselfe, Port. 3. 7. 8. vers. Princes al∣so ••id sit and speake against me, but thy seruant did moditate in thy statutes: Also, thy testimo∣nies are my delight and my counsellers. As if he should say, when the mightie states vsed their policie and wisedome against me, though I had an heau••e heart, yet I asked counsaile of thy word. Likewise, Port. 21. 1. Princes haue persecuted me without cause, but mine heart stood in awe of thy word: That is, the great men persecuted me, I durst not striue with them in po∣licie, for so I was afraid I should haue sinned against thee; but rested in thy word, and then I gate as great victorie, as they which get spoyles. We see now, whosoeuer (as Saint Iames exhorteth vs) shall aske wisedome, when he wanteth it, of the Lord and of his word, shall with Dauid 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 giuing himselfe to be gouerned by the word. Is this then proper to the dearest Saints of God a∣lone? No, for Moses the man of God faith, Deut. 4. 6. Onely this people is wise, and of vnder∣standing. He speaketh not of the rarest Iewes, and of the Magistrates alone, but of the com∣mon people, and telleth them, if they wanted wisedome, the Lord was at hand to teach them. And so the meanest people by the word of God were wiser than the mightie Prin∣ces, and the great Princes were more doltish than the common people, when they asked not counsel of the Lord. The promise which our Sauiour Christ vseth, Matth. 10. 19. When they deliuer you vp, take no thought how not what yee shall speake, for it shall be giuen you in that houre what yee shall say. This promise is not made onely to the Euangelists, Apostles, Dis∣ciples, Doctors or Magistrates; but to all whomsoeuer the Lord shall call, to giue such te∣stimonie of his name. And we know by experience, how this was not onely performed in the Primitiue Church, but also in the deare Saints and Marryrs of God of late memorie in Queene Maries raigne, who did striue against sinne, 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 booke cases and gene∣rall doctrine of his teachers, applied their generall rules to his particular state. Likewise we, if we doe not stay our selues in the generall things, which we heare or reade; but bring the generall things into particulars, singulars and practises, shall be wiser, though happily not learneder, than our teachers. Thirdly, he was wiser than the ancient, in that they made shipwracke of faith, and of a good conscience, notwithstanding their knowledge: whereas he laboured to bring his good learning to good liuing, and his knowledge to a good con∣science. We see at this day, how old ancient Protestants grow not in spirituall vnderstan∣ding, because they put not in practise the things which they haue knowne. On the other side, we are not to goe farre, but may obserue in our age, how young men, vnto whom the Lord hath made old men as glasses & examples of our infirmities least they fal, comming

with 〈◊〉〈◊〉 & ••el••••e to practise t••at which they ••••••te, are 〈…〉〈…〉 and are more able to i••••truct the ignorant, & to comfort them that 〈…〉〈…〉 the age••▪ W••••••o••er then will labour to bring the rules into life which h••e 〈…〉〈…〉y p••e∣c••••ts he shall be at the l••a••t wi••er, if not more learned, than the auncient 〈…〉〈…〉es.

M••z al•• ••••th ••uen co••••um•••• me, &c. This among the rest ••ight 〈…〉〈…〉 more proper and peculiar to the Prophet: but it is (is wee haue declared) an ex 〈…〉〈…〉 much vsed of the learned to expresse some matter of importance, and ••he 〈…〉〈…〉 in a false or light matter, may bee an vntollerable lie. As then is meant by 〈…〉〈…〉 of 〈◊〉〈◊〉 gu••••ing out of his eyes, a ••••edding of many teares, and his co••s••ming •••••••• with 〈…〉〈…〉▪ his earnest aff••ction: so wee must labour to finde these exerc••ses in •••• according to that measure and proportion, which the Lord for his glorie shall vouch〈…〉〈…〉 vs. We reade also Psal. 69. ••▪ The zeale of thine house hath euen me, a•••• 〈…〉〈…〉 rebuked th••e, are fallen vpon ••••. The Prophet here sheweth, how he was •••• much tormented for these things, whereby Gods glorie was e••p••yre••, as if he had been ••a••en with infam•••• himselfe. This we see maketh as wel•• for our imitation as for our instruction.

The selfe same thing is repeated Rom. 15. The rebuke of them that rebuked th••e, &c. where the Apostle inferreth this exhortation, Let the same mind▪ be in you which ••as i•• C••r••••▪ &c. as if he should ••••••; you must knowe, that the selfesame affection, though not in the selfe∣same measure▪ ••r••u•••• ••e in you, which was in Christ or in Da••i••: for as Christ had •••••••• ••••fi∣••••te measure, and Dauid in great abundance, that must you also haue in ••o••e measure. This ••as ••••d••e•• ••ered••••arie to Iesus Christ, and to Dauid ••ene••iciarie, and that which Da∣uid speaketh of actiuely, as well done of himselfe or of Christ, that the Apostle speaketh of passiuely▪ as ••e requireth ••t to be done of others. For as Dauid did suffer t•••• ••••i••••ies, repro∣ches, and ••g••o••in••es which came to Gods name, as his owne: so Paul speaketh passiuely, wisheth that wee should suffer these things with Christ, euen as though wee our selues had done the iniuries▪ ••e••ciue•• the reproches, or were guiltie of the igno••i••es. But wee must alwaies shew our selues gu••••t••e••••▪ in vsing all meanes to set foorth Gods glorie, and in be∣〈…〉〈…〉 of the people with t••ares and with prayer.

Notable is that place, Ezech. 9. 4▪ where the Lord speaketh to the man clothed with lin∣nen, ••••••en had the writers in••khorne, saying: Goe through the •••••••• of the 〈…〉〈…〉en through the most of Ierusalem and •••••••• marke vpon the f••••e•• e••a••s o•• th•••• that 〈◊〉〈◊〉 and are sorrow∣full for all the abominations that are done in the m••ast thereof. But the other was commanded to follow after, and to destroy euery mothers sonne of them which mourned not. This then is no st••••••ge thing when Gods glorie and image is defaced, to be grieued as much as if it were for ourselues. 1. Cor. 5 the Apostle rebuketh the Co••••nt••ians, because they rested and reioyced at the sinne committed amongst them, contrarie to the rule of loue, which willeth vs not ••o••••i•• y••e i•• inu••••••••••, and telleth them that they had not mourned, and shew∣eth how they had ••a••••hed at him, when they should rather haue mourned. Where hee de∣clareth in his owne example, who was so grieued, that where he had preached the Gospel, one should fall into so great a sinne, how all faithfull Ministers, godly Magistrates, and Christian householders may and ought to mourne, when some of the cha••ge cō••ite•• to them, fall into some ••••torious sinne. And though for a while he was sorrowful that he had made them so heauie, yet afterward 2. Cor 7. he telleth them that he was not sorie: For (faith he) though I mad▪ you sorrowfull, I repent not: for behold this thing, th••t y•• ••aue beene god∣ly sorrowfull, what great t••are it hath wrought in you? yea what ••l••a••ing of our selues? yea, what indignation? yea what feare? yea what great desire? yea what a zeale? yea w••a•• p••••ishm••nt? In all thing you haue shewed yourselues▪ that yee are pure in this matter. As if he•• sh••uld say; Be∣fore ye reioiced▪ and then were ye guilty of his blood: but now that ye haue ••ourne•• and prayed for him, it shall not be laid to your charge. Thus we see the Church was not cleere, vntill they had mourned for this one mans sinne; no more was the whole ar••ie of the Is∣raelites, vntill they had humbled themselues in prayer and fasting for the sinne of A ••••••. Wherefore euery man must labour in some measure, to finde the same affection in him∣selfe which was in Christ, that we may differ from the hypocrites, who esteeme their owne credit more than the credit of the word. So that wee alwaies remember this to bee a pro∣pertie

of true zeale, that as we are zealous against the sinne, so we must haue a comm••ta∣tion* 1.486 of the person, as knowing that wee our selues may fall into the like offence.

Well, to goe forward, we see how this verse is inferred after them that goe before. For hauing shewed that the Lord was righteous, and that his iudgements were righteous, and that euery part of his testimonies contained speciall Truths, this was the thing that made him so to loue the word, and louing it to haue so feruent a zeale vnto it. His meaning then is thus much: Seeing the word of God hath in it such exquisite goodnes, such wonderfull truth, such rare perfection, such Eternitie, such efficacie, that in the time of trouble, when all other comforts forsake a man, this will bee a speciall comfort to him, and giueth euen* 1.487 life to a man halfe dead, and without it I see a man is but as a beast. I cannot but loue, and beare an heartie zeale vnto it, and when I enter into the consideration hereof, I am euen pined away, and griefe euen eateth me vp, when I see it is not esteemed, and that the worde of God can haue no more honour. And seeing the word of God was so exquisite, so vn∣changeable, so glorious, and so comfortable, what a griefe 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 vaine superstitions, and in the meane time the Word little regarded. This was it that pricked him at the heart, this touched him at the quicke. He teacheth vs then thus much: If the glorie of God be deare to vs, the contempt of it will surely grieue vs: if the saluation of our brethren bee precious to vs, wee will be grieued for the contrarie. Now let vs see what true zeale is.

I finde here the Tractate of Zeale, 2. part was last to bee inlarged, and therefore (good Reader) I would not depriue thee of this benefit.

Hebr. 10. 27 The nature of it is set downe, where the Apostle heauily threatneth them,* 1.488 that willingly giue ouer themselues to sinne, and there is named in the proper tongue, the zeale of fire. For as fire is not without it heate, but oft bursteth forth into a flame: so zeale is hote, and cannot long be held in. It is described also by contraries, Reuel▪ 3. where the ho∣lie Ghost reproueth the church of Laodicea, because they were neither hot nor cold, but lukewarme, such as the Lord would spue out of his mouth: and afterward is added, bee zealous & amend. Where we see how zeale is opposed to luke-warmnes, which is too tem∣perate a warmenes for the profession of the Gospell. Wee must not then onely renounce coldnes farre from vs, and put away lukewarmnes, but wee must be very hote and feruent in the profession of the truth.

Againe, 1. Cor. 14. 1. that which our common translation hath, Follow after loue, & couet gifts, but especially prophecie: the naturall Text hath, bee zealous after the more excellent gifts▪ And Rom. 12. Be feruent to the spirit, that is, let Gods spirit inkindle in you a fire, which may cause you to flame with a zeale of Gods glorie, and with a loue of mankinde.

Now there are diuers kinds of zeale: there is a zeale of the world, there is a zeale of the* 1.489 flesh; there is a zeale of false religion; there is a zeale of heresie, and there is a zeale of the true word of God. First, wee see the zeale of the world maketh men to labour day and* 1.490 night to get a transitorie thing. The zeale of the flesh tormenteth mens minds early and* 1.491 late for a momentarie pleasure. The zeale of heresie maketh men trauaile and compasse* 1.492 Sea and Land, for the maintaining and increasing of theis opinion. Thus wee see euery man is eaten with some kinde of zeale. The drunkard is consumed with drunkennes, the whoremonger is spent with his whoredome, the Heretike is eaten with heresies: oh how ought this to make vs ashamed, who are so little eaten, spent, & consumed, with the zeale of the word! And so much the rather, because godlie zeale leaueth in vs an aduantage, and a recompence, which the worldlie and carnallie zealous men haue not. For when they haue spent all the strength of their bodies, and powers of their minde, they haue no gaine, nor comfort left, but torment of conscience; and when they are outwardly spent, they are inwardly neuer the better: whereas the godly being consumed for a good thing, and eaten vp with the zeale of Gods glorie, haue this notable priuiledge and profite, that howsoeuer their outward man perisheth and decayeth, yet their inward man is still refre∣shed and nourished to euerlasting life. Oh what a benefit it is to bee eaten with the loue and zeale of a good thing.

Leauing now the carnall and worldly zeale, wee know how zealous Idolaters were, that they would euen offer their children in the fire. We know the zeale of the Iewes, Math. 13. who would compasse Sea and Land to make a man a Proselyte. Heretikes, as we see, spare no labour, and let not for a••••e cost to maintaine their Heresies: but these are not good. The true zeale is that whereof the Apostle speaketh, 1. Cor. 11. I am iealous ouer you with an holie jealousie. Rom: 10. the Apostle ••aith, the Iewes had the zeale of God, but not ac∣cording to knowledge.

Wherefore to shewe some properties of true zeale, whereby we may trye our selues, let vs first know that our zeale must be grounded on knowledge: for otherwise it will carrie* 1.493 vs further to destruction, as it did them who oppre••••ed the truth, and persecuted the deare seruants of God, and yet thought that they did well. Wherefore in true zeale it is requi∣site, to haue knowledge going before. Wee see the zeale of the Prophet did arise here of the contempt of the law of God. For seeing it to be ••o exquisite, perfit, euerlasting, power∣full, & comfortable, it is a manifest argument that he was well grounded on the word. This zeale then (that we may the lesse be deceiued with the contrary) hath these few rules: first, as we haue already said, it must be agreeable wholy with the word of God, to begin where it beginneth to end, where it endeth. Therefore we may thus trie our true zeale: If first, and especially, wee make conscience of the principall matters of the word, as of prayer, of the Sacraments, of discipline, of charitie: and then of the lesse things that are commaun∣ded,* 1.494 if wee will doe them; if anie be forbidden, wee also auoide them, yet euer tollerating through loue, little things, as they that would not trouble the Church of God▪ Wherefore the Apostle saith, 1. Cor. 11. 1. 10. If anie man lust to be contentious, we haue no such cu∣stome, neither the Churches of God: as if he should say, If any man will striue about mat∣ters* 1.495 of lesse importance, wee, according to the order of the Church, will not striue with them, but rather will beare many things in loue, and yet so, as still we vse this caueat, That we account nothing small or little which is Gods word.

This doctrine may be manifested by familiar examples. If a man shall steale things of great weight, or some great summe of money, which deserueth hanging, and the cutting off of life, we will abhorre him: but when it cōmeth out that they may ••eale lesse things, as wood, and corne, and that not of necessitie, but euen of greedinesse of minde, thinking it not to be subiect to so high a punishment, they will make no conscience of it. But if Adam was cast out of Paradise for the biting of an apple, wee must not thinke any thing that the word commaundeth or forbiddeth to be little, or that the doing or not doing is but a tri∣fling sinne, least that through the iust iudgements of God, we falling by little and little by degrees, fall into great & monstrous sinnes. And as this is in life, so is it much more in the worship of God. It is a great fault that wee will make a scruple in matters of small impor∣tance, and will not sticke to be dissolute in things of greater weight. Indeed it must needs be confessed, that our grand zeale must be in great things, and yet wee must not lightly e∣steeme of any thing in the glorious word of God.

The second rule of true zeale is, that wee must looke to the things which are within, as well as to the things which are without. This also our Sauiour Christ teacheth vs by re∣prehending* 1.496 the Pharisies, in telling them that they made cleane the outside of the plat∣ters, but left the inside foule: shewing, that their liues outwardly was without reproofe, but inwardly they were full of secret pride, disdaine, selfe-loue and hatred. Our zeale must beginne within, and in time appeare outwardly: and as we will not sinne outwardly, so we must be as loth to sinne inwardly.

Wherefore here also are two things to be obserued: the first is, that we feare no more to do ill before men, then we do by our selues. For wee be giuen to be loth to be accounted* 1.497 ill, and yet make no such conscience to be ill: we see theeues, whores, and ill-do••rs are loth to bee so accounted, and yet in the meane season, if they can doe this secretly, they make no care of it. We outwardly are carefull to maintaine our credit, and to trauaile with our selues, yet secretly wee can commit sinne greedily. What is this but to be painted sepul∣chers, and dishes cleane without, but foule within? Wherefore wee are to beware of this, and so much the rather, because the Lord hath plagued them that in outward shewe haue

borne a great countenance of religion, whose liues priuily were filthie, whose cases and vi∣zards when the Lord hath taken from them, and hath reuealed their corruptions, they haue appeared hypocrites.

The second obseruation is, that we looke to the priuie corruptions of nature lurking in* 1.498 our hearts, which containe such a bottomlesse pit of corruption, that it is the special grace of Gods spirit, to gage them to the depth. Wee must therefore learne to search our hearts, for it is the fearefull iudgement of God, when we make no conscience of sinne secretly, to haue our sin breake forth publikely. As when we haue no care to pilfer secretly, we shall be brought to steale openly by the secret wrath of God: whereby also secret lusts, malice & * 1.499 hatred, nourished in the heart and affections are permitted to breake out in time euen into our outward actions. This is a plague to them, who rather would seeme to be, than in truth desire to be godly. Couetous men haue this propertie, that they rather would be rich than be accounted rich: such ought our affections to be, that we should indeede rather be god∣ly, than desire to bee so accounted of. Let vs labour to doe well secretly, howsoeuer 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 giue vs grace to doe well publikely.

But peraduenture the wicked will say: what ground? what intent? what cause haue 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* 1.500 more violently to grosse sinnes, and euery man shall trie this to be true in himselfe, that he that maketh conscience of his thoughts, will vndoubtedly make conscience of his words, and deedes; and he that maketh no conscience of his thoughts, he may come to make no conscience of his words and deedes. Besides, he that beginneth to reforme his heart, hath this promise in the word, that he shall not be confounded, as Psal. 119. 6. Then shall I not bee confounded when I haue respect to all thy commandements. And Port. 10. 8. Let my heart be vp∣right in thy statutes, that I be not ashamed. Wherefore if wee will bee truly zealous, wee may adde another rule, that we haue none other end of our zeale, than how wee may glorifie our God; whether it be in prosperitie, or aduersitie.

This then is the third rule, that we keep a right course & tenour of zeale in both estates.* 1.501 We must especially look to that, wherunto we are most ready, that is, whether we be more zealous in prosperitie, and fall away in aduersitie; or whether we are more feruent in affli∣ction, and ouerwhelmed in abundance: whether by the one wee are not puft vp with secu∣ritie and secret pride; or whether with the other we be not too farre humbled and abased. For many in time of peace are religious, who seeing persecution to followe the Gospell, slide backe and flie from it. Iobs wife whiles her husband was in prosperitie could worship God, and shew her selfe in outward things as zealous as Iob himselfe: but when affliction came, she was readie 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 haue credit by giuing countenance to the Gospell, goe farre; but when discredit comes they will leaue all. But the Prophet saith, I am small and despised, yet doe I not forget thy word. O ther'on the contrarie part, so long as God exerciseth them with any crosse, are zealous pro∣fessors, who being set aloft and comming once aboue, begin to be secure. We see many in time ••f their misery to be much humbled; and whilest they want liuings and preferments, we see both preachers and people very godly, who when they haue gotten them some li∣uing, & obtained that which they sought for, haue their zeale choked. Do not many pray for the continuance of the peace of the Gospell, that they themselues might continue in peace and prosperitie? Doe not many mourne in the aduersitie of the Gospell, because they mourne for their owne aduersitie? Oh great corruption of our hearts! Oh bottomles pit of hypocrisie! If wee were ashamed that wee are no more grounded on the word, and that we can be no more holy and vpright in our hearts, surely the Lord would so gouerne vs, that hee would not suffer either prosperitie to quench and carrie away our zeale, to bee buried in the graue of securitie; or aduersitie too much to dismay and discourage vs.

This is then our triall herein: if when we are in greatest prosperitie, we can mourne with them that mourne in the Lord, and when wee are in greatest aduersitie, if wee can reioyce

with them that reioyce in Christ. This is a sure token wee loue not the Gospell, nor fauour the word, because wee haue a loue to prosperitie; neither are zealous to see the word con∣remned, because we haue an hatred of aduersitie.

Daniel concerning outward things was an happie man as being neere to the Crowne: and yet when he saw the God of Israel his glorie to bee defaced, and an abominable Idoll to be erected, hee could content himselfe with nothing so much, as with weeping, fasting, and prayer. And Paul being in bonds for the testimonie of Iesus Christ, and concerning his outward man in a miserable case, reioyced greatly, and as it were reuiued, when hee heard that the Gospell prospered; and howsoeuer hee was in bands, hee neuer felt them grieuous vnto him, for the ioy which he had, that the Gospell was at libertie. If this zeale were in vs, that the word of God were so exact, pure, and holy in our eyes, that when wee are most aloft, wee could be sorrowfull, if the word of God hath a fall; and when wee were in our greatest downefull, yet we could bee glad that the word of God were set aloft: then surely we would labour to sanctifie the creatures of God which we vse, with the word and by prayer, and at the least giue the tenth part of the day to the worship of the Lord. But if wee cannot bestow on him the tithe, it is a token that wee labour more for the bodie than for the soule. And if our soules bee farre more pretious than our bodies, and it is an harder thing to prouide well for the soule than for the body, we must deuide our times the better, that daily wee may bestow some part of our time in the word and prayer: if wee would truly espie our thriuings and proceedings in our seuerall callings, and take a dili∣gent view of our selues in our vocations, we should vndoubtedly see the plentifull blessing of God, when in truth wee vse the word and prayer, and his fearefull curse to be vpon it, when we vse it not.

The fourth rule is, that if we will labour for true zeale, wee must be patient in our owne* 1.502 causes, and deuoure many priuate iniuries, that the Lords cause may be the better prouided for, and that his glory may goe the better forward. For wee see, how soone and how grie∣uously we are moued for our owne causes, and how soone we are cold in defending Gods cause. This then is true Christian zeale, to deny our own reason and priuate commodities, and especially to seeke Gods glory, though it be with our danger. This would so stop the mouth of the aduersarie, that howsoeuer for a while he thinketh vs to be cholerike & mad men, and esteemeth of vs as reuengers of our own affections; yet one day he will confesse, that wee did not seeke either our owne commoditie or our owne reuenge, but that what∣soeuer we did, we did it for Gods glorie and in the defence of a good cause.

The seeking to reuenge our priuate euils doth much hurt, and bringeth great iniurie to this godly zeale: for if we could speake with the tongues of Angels, and could speake ne∣uer so gloriously to the delight of all men, and haue not loue, euen to our very enemies, all were nothing, all were abomination in the sight of the Lord. Contrariwise, if wee can be content to forsake our selues, and to be accounted as nothing, wee shall bee more accep∣table to the Lord, and finde lesse trouble to our selues.

True it is, that God his children euen in their best actions are troubled, whiles they sur∣uay their inward affections, and gage their hearts before the Lord, whether they haue not done their things in selfe-loue rather than for loue of God: whether in vaine glory, rather* 1.503 than for the glory of God: without which exercise we shall neuer see, whether our actions be pure, or whether they be vnpure, or whether they be mixed; whether they be in respect of God, or in respect of our selues. Many can reioyce at good things in themselues, and repine to see them in others: many can be grieued with euils in themselues, which will re∣ioyce to see it in others. Wherefore we are greatly to suspect our selues and our zeale, when we are thus affected, because it is a manifest token, that we are not pleased with that which is good for Gods glory, but for selfe-loue; neither doe wee repine for Gods dishonour, but at our owne discredit.

But wee are to learne, howsoeuer the good is done, to reioyce; and howsoeuer euill is committed, to be sorrowfull. We see the Prophet here was not grieued so much because they were his enemies, as because they were the enemies of God. For if he had thought thē to haue bin Gods childrē, whatsoeuer priuate iniurie he had receiued, he could haue swal∣lowed

it vp, and more haue reioyced in them, as they had been the children of God, than haue beene griued because they iniured him.

Here then we must learne to beare with the infirmities one with another, but especially* 1.504 with the frailties of the children of God: neither are we so hainously to be offended with the infirmities of the godly, as with the presumptuous sins of the vngodly and obstinate. True it is indeed, that our zeale must cause vs most to be grieued for the sins of the godly, by how much they were come neerer to the image of God, than others. Howbeit it must alwaies be with a fellow feeling and pitifull sympathie towards them, as the Apostle ex∣horteth vs, Rom. 15. that the same minde should be in vs, which was in Christ Iesus, of which place we haue spoken often before.

Wherefore we must make Gods friends our friends, without any respect of persons, howsoeuer they be otherwise farre distant from vs, either by place, or familiaritie, or na∣ture, or howsoeuer: and on the contrarie, whosoeuer is Gods enemie, must also be ours, howsoeuer we are ioyned together, yea, though we lie both together in one wombe.

This would seeme an hard doctrine to flesh and blood, and yet our Sauiour Christ hath manifestly and plainly taught it vs, Matth. 10. 37. and 16 14. Luke 14 26. If amy man come to me and hate not his father and mother, and wife and children, and brethren and sisters, yea and his owne life, he cannot be my disciple: What? would he haue vs to cast off all naturall affec∣tion? and so the Scripture should repugne; whereas it is set as a note of them that should come in the last perillous times, 2. Tim. 3. 3. That they should be voide of naturall loue and af∣fection: and might be contrarie to that Exod. 20. Honour thy father and thy mother, &c. No, he meaneth nothing lesse; but he meaneth, that we should so be ioyned in naturall loue, as he speaketh of himselfe, Who is my mother? who is my brother? euen he that heareth the word. So that though we be neuer so farre asunder, we must loue them that loue God; and though that we be neuer so neere, we must hate them that hate God: yea, and so farre as our friends would pull vs from God and from his truth, we must shake off all naturall af∣fections; not because they be ioyned to vs in the flesh, but because by no meanes they will be ioyned with vs in the spirit.

Yet in the meane time we must remember, that we doe all duties of loue, and obedience* 1.505 to them, as in admonishing them, in praying for them, and mourning for them: and then if nothing will serue, but we must either cleaue to them and forsake God, or forsake them and cl••••ue to God; we must separate our selues from their corruptions, knowing alwaies, that we must obey the first Table before the second, and pietie must goe before charitie, and we must serue God before we serue man, and nature must giue place to godlinesse.

The fift rule is, that we must be stricter to our selues, than to any others in some things,* 1.506 and we must offer more libertie to others than to our selues: If we complaine of sinne, let vs be at most defiance with our owne corruptions; so when we fight against the corrup∣tions of others, we shall not fight against their persons, but against their sinnes.

This is the doctrine which our Sauiour Christ also taught vs, that if we would see well to pull out the more of sinne in another man, we should first labour to take away the beame of sinnes in our selues. Why calleth he it a beame in vs, and more in others? because our owne corruptions are or ought to be farre better knowne to vs, than the corruptions of other men, we should be best acquainted with our owne infirmities, and know that there is in vs a bottomlesse pit of corruptions. Which Paul saw when he said, that of all sinners, he was the cheifest: that is, he had the greatest light of his owne wants, and was most familiar with his owne corruptions.

Wherefore we must first iudge our selues, and cast the first stone at our selues, we must labour to remooue this mountaine of sinne in our selues: so finding how ougly a thing sinne is, and that by experience in our selues, we shall neither flatter others in their sinne, nor yet rebuke them too rigorously. For he that doth so trauaile with his owne heart, shall loue that good thing in another which he liketh in himselfe, and shall be grieued for that sinne in another, which he hath found grieuing before in himselfe. For as we hauing been in sicknesse and are recouered, can by the smart which we haue felt, pitie the smart of mother, and can tell how comfortable health is to another, which we haue found comfor∣table

to vs: euen so we can shew compassion to them, which are stung with sinne, as fee∣ling the burden therof in our selues, and can reioyce at the libertie of conscience & peace of minde in others, which we haue reioyced at in our selues, because in suffering miserie, we haue learned to offer mercy: let vs see this doctrine more plainely.

We shall see some very warie in vsing a ceremonie, and peraduenture not without cause, because it is not necessarie to edification in the Church of God: and although it may be that they thinke it lawfull in respect of the thing, and in respect of themselues; yet because it is not expedient they willingly refuse it, and will not meddle with it: and then if others doe not so, but thinke it lawfull to be worne, and therefore vse it, here through loue the matter being about a thing indifferent, they must learne to beare with them. Others there be who vnwilling to vse it themselues, iudge straight all others as heinous offenders, that vse it.

Let vs learne this of Abraham, who refused to take so much of the Egyptians himselfe, as a shooe-latcher; and yet to others that would take, he would not deny the law of armes. He confesseth that he refused for his nephewes sake, and therefore gaue libertie to others to doe as they would. See this good father was more streight to himselfe, than to others; and gaue more libertie to others, than to himselfe. So Paul seeing that in some places he could not so conueniently liue of other mens charges, as at Corinth, and Thessalonica, al∣though at Colossos he receiued 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 doe the* 1.507 like? surely no, for what one thing doth he labour about more than this, that Ministers ought sufficiently to be prouided for? For we see he was strict to himselfe in many things, yet euermore he left libertie vnto others: as we may see Rom. 14 1 Cor 8. and 10 where he entreateth of the vse of things indifferent▪ Wherefore he would haue Christians of this minde, that they might say thus with themselues: I can doe this by Christian libertie, but if it be any hindrance or offence to my brother or any slander to the Gospell, I will not doe it: if they doe it not, so they make conscience of other good things, I will not in this wage warre with them, I will not oppose battaile against them, but to ioyne with them in greater and better matters, through loue I will pardon the lesse. We must now most streightly deale with our selues, both for these reasons alleaged, as also because we know what mercies of God we haue receiued more than others: we must giue libertie vnto o∣thers, because we know not whether they haue receiued the like gifts, graces, and mercies of God, as we haue. If this had been vsed long agoe, what vnitie had there been established in the Church of God: for want of this, what troubles haue risen therein? Here we must beware that we flatter not a man, no not in the least sin, that is farre frō the nature of loue whereof we speake; but we must so tolerate, as we purpose not to let any man lie in sinne, but labour to reclaime it; yet aswaies with the zeale of Gods glorie, and the hatred of his sinne, and with the spirit of meeknes, and pitie of his person.

Wherefore here doth fitly come in the sixt rule, which is, that then we shall most surely know when our zeale is right; when we are much moued, when God is much grieued; and* 1.508 we are much grieued, because our brother hath so offended.

Here is an excellent and infallible difference betweene godly zeale and fleshly anger. When the griefe of our brothers falling meeteth and is mixed with the anger of his sin∣ning against God, our anger shall not feede it selfe vpon the partie because of our wrath, but of his sin, because of our zeale. In pure zeale therefore there must be anger for offen∣ding God, and griefe because our brother hath offended. When our Sauiour Christ went about to heale the man that had the withered had, the Pharisies that stood by murmured, because he would heale on the Sabbath day, it is said that he looked about him angerly, and yet it is added that he sorrowed for the blindnes of their hearts. Marke here in this notable example, how anger and sorrow meete together. Anger, that men should haue so little knowledge of God and loue of their brother: sorrow, that through ignorance, they were so fouly ouerseene. So likewise in zeale of his father Christ looked on Ierusalem with an hatred to their sinne, and yet with a pitie to their miserie, which was at hand, he wept ouer it. Mark this in al the Prophets from time to time, whether it hath not bin so in them.

Looke on Esay, on Ieremy, on 〈◊〉〈◊〉, on Da•••••• •••• •••••• 〈◊〉〈◊〉 of spirit••••ey ••••d not vtter their words; and when they most threatned the people for their sinnes, they were most grieued and feared, least they should fall vpon them.

This is a blessed temperature, thus to mingle griefe with zeale. But that it is an ouerrea∣ching zeale, where our zeale feedeth more of the person, than of the sinne. Wherefore we must craue this speciall grace at the hand of God by prayer, to be gouerned by a right* 1.509 zeale, and that we may truly discerne the difference betweene fretting anger, and pining zeale. Samuel spares not Saul in his sinne, but notwithstanding his great authoritie in zeale of Gods glorie, he telleth him flatly, that he is a sinner; and yet alwaies was he bent to lament for Saul, and to pray for him. If we keepe this golden mixture, we shall stop the mouth of the aduersaries, who accuse vs to be too full of rancor and malice, if we be angry as enemies to their sinne, but are grieued, in that for sinne they are become enemies to God. If then we admonish others, and he angrie with them, not as seeking any reuenge of our selues, but as doing it of necessitie, because otherwise we shall be guiltie of dishonou∣ring God, and shewing our selues to be angrie against our will, and that we doe it onely for Gods cause, and therewithall remember our selues to be but men, subiect to the same, we shall admonish them with that affection, wherewith we of them in the like case would* 1.510 be admonished; and yet as we also remember to be admonished of them, as though we were admonished of God. Doest thou loue Gods glorie? then wilt thou surely admonish thy brother of sinne. Doest thou loue thy brother? then wilt thou admonish him with compassion. See here is that, which teacheth all wisedome.

I must be grieued for sinne, because it is that that casts all mankinde from the Lord, be∣cause it is such a thing as thrust Adam out of Paradise: it is so grieuous a thing that it o∣uerwhelmed the old world with waters; it consumed Sodome and Gomorrah with fi••e; it crucified Iesus Christ the Sonne of God; it is such a thing, as is an enemie to God the Fa∣ther, an enemie to God the Sonne, and an enemie to God the holy Ghost: and therefore I must needes be an enemie vnto it; yet I must be grieued, as putting my selfe in the like case, that the offender is. Wherefore many faithfull Ministers of God, when they are most hot, they haue most heauines in their soules, least the curse which they must needs threa∣ten, doe turne to the confusion of the persons whom they threaten. Thus we see, this zeale will teach vs, neither to rebuke sinne too coldly, nor yet too hotly. For we shall not so loue God, as we shall abuse man the image of God, neither shall we so loue man, as we shall hinder or impaire the glorie of God: for if we be sorrowfull that God is offended, and that man hath offended, we shall be sure to make an holy medlie.

Vers. 140.

Thy word is proued must pure, and thy seruant loueth it.

HEre the Prophet shewing his loue to be the cause of his zeale, repeateth in effect, that which he said before. It may seeme strange why the man of God should make men∣tion of this so oft, that the word of God is true. But we must know, that he did it to strengthen his faith, in the time of trouble, and that then he might not faint. We thinke not, that there is such need of faith, because we feele not the like temptations. For they that* 1.511 haue no sight of their corruptions, know not their vnbeliefe, and they that feele not their vnbeliefe, feele not the necessitie of this strengthning of their faith. And as they that know not their vnbeliefe, know nothing: so they that beleeue, and see their vnbeliefe, know this to be necessarie. They then that haue a true triall of their vnbeliefe, know this faith to be a rare gift of God. So that the Prophet commendeth the word of God here of experience: for he saith, Thy word is proued most pure. His meaning is this: This is the cause why I am so zealous, euen because I loue thy word; and therefore, O'Lord I loue thy word, because I finde it by proofe to be so pure.

That we then may make this our rule for examination, why are we so cold in zeale? euen because we are cold in the loue of the word. For as our loue encreaseth, so encrease also our delight and griefe: our delight to see the thing loued to haue happie procee∣dings; our griefe, to see the thing which we loue, to be despised.

This we see to be in euery kinde of loue. For a man that truly loueth his wif••▪ cannot a∣bide to see his wife contemned and discredited: nor the woman that truly loueth her husband can abide to see him reiected and despised. When we loue our friend, we are grie∣ued to see any contempt offered vnto him. This then we see in the nature of true loue, to reioyce to see the person loued, aduanced, or the thing which we loue, esteemed; and grie∣ued, to see either the person or thing so loued, to be cast downe and contemned. It was a griefe euen to the Heathenish Philosophers to see their doctrine not regarded: were they so moued for the small regard of that earthly doctrine, which had no exact truth in it, but was mingled with infinite errors and vntruths, and shall not we much more be moued, to see the word of God, which hath so exact a truth, and no vntruth, contemned and little set▪ by? wherefore when we haue not this godly griefe in vs, it is a manifest argument, that our loue is very cold. For as our loue is the greater, so vndoubtedly our griefe will be the grea∣ter; and so as our loue is the lesse, so will our griefe to see the thing defaced, be also the lesse. When we haue much delight in any thing, we are much grieued, and who are more grieued to see the word of God troden downe, than the godly? because of all other, their delight is most in it. Not without cause then is this loue commended vnto vs, to be a to∣ken of our zeale, and therefore we see Psalme 67. the Church praiseth and prouoketh all the world to praise God, when the word had free successe: such is the loue of it to the word of God. O let thy people praise thee O God, yea let all the people praise thee. Oh l••t the nations re∣ioyce and be glad, &c. As then the children of God thinke themselues in ioy and prosperity, when the word of God is in prosperitie; so it being in any trouble, death is not trouble∣some to them, so that by their death and suffering they may any thing confirme the truth, and giue countenance to it.

The Prophet of God sheweth his loue to the word, saying: All my springs O Lord are in it: meaning that all his ioy, his delight and affections, were wholy set on the word of God. Wherefore if there be such ioy in hauing it, there must needes be great griefe in wan∣ting it. We are herein greatly to condemne our selues, that we are no more thankfull; for our vnthankfulnes bringeth this secret curse, that we are no more zealous, & because ma∣ny can hardly iudge betweene fleshly anger, and spirituall zeale (such is the rare feeling of this true zeale) they are readie to imagine, that if one be godly zealous, they are straight∣way carnally angrie.

How necessary a thing therfore it is to know godly zeale, all men may see: for as we haue said, that the Lord threatneth Reuel. 3. that vnlesse the Laodiceans would be more zealous and amend, he would spue them out, that is, he would haue no delight in them. 〈◊〉〈◊〉 the Lord would as leeue haue vs of another religion, as to be so luke-warme in his true re∣ligion. For as a stomacke is easily brought to prouoke a vomite by receiuing somewhat that is lukewarme: so the Lord spueth as it were out of his stomack luke warme professors, as them whom by no meanes he can brooke, which is a most feareful thing. We know that the good father Elie 1. Sam. 3. although otherwise no doubt he was the deare seruant of God, was grieued for the sinnes of his sonnes, and mourned when the Arke of God was ta∣ken, was reproued by the holy Ghost, that he should loue the glorie of his sons more than the glorie of God▪ because he did not more seuerely, and more zealously rebuke his sons, and in that there wanted in him that feruencie of spirit, whreby he should haue cut off his sonnes from their office; wherefore the hand of God did cut off his life, and depriued all his posteritie of the Priesthood. Although this good man was offended, and grieued with the euils of his sonnes; yet his coldnes in zeale brought ••pon him this plague.

Elias (whose zeale as much pleased the Lord, as the coldnes of Elie displeased him) was of a feruent spirit; for when the Lord asked him where he had been, he answered: I haue beene zealous for the Lord God of Hosts sake, and when he complained, that he could finde none which had not bowed vnto Baal, the Lord vouchsafeth to comfort him, and telleth him, there be 7000. which neuer bowed their knees to him. Well, because he continued zea∣lous in beating downe Idolatrie, the Lord came downe visibly with a firie Chariot, and fetched Eliah from earth to heauen.

We need not here speake of the great zeale of Moses, Phinees, and other of the seruants of

God. We see and know the cause of this loue in the man of God, was the purenesse of the word. We heard in the first verse, that the iudgements of the Lord were righteous, we haue heard in the second verse, that the testimonies of the Lord contained a speciall righteous∣nesse, wee shall heare in the sixt verse, that the righteousnesse of the Lord is an euerlasting righteousnesse, wee may see in the seuenth verse, that it made him delight in trouble, and in the eight verse, that the righteousnesse of the Lord is euerlasting. Wherefore doth hee this? as we haue alreadie said to strengthen his Faith: for after hee had said, that the riuers of teares through zeale and griefe burst out of his eyes, hee addeth and rehearseth these things. What shall we say, they are vaine repititions? Nay, we know the holy Ghost repro∣ueth* 1.512 them Math. 6. We see then that in so oft commending the word of God, the Prophet sheweth to vs our vnbeliefe, which he felt so much in himselfe. When do idle repetitions so much displease the Lord? Surely, when our tongues walke idlie, and in our prayers wee speake we know not what. But when a mans heart is full of sorrow, and fraught with griefe of his sinnes, or earnestly longeth after a thing, then let vs crie, Lord haue mercie vpon mee, then let vs powre out our spirits, & say: Sonne of Dauid haue mercie vpon me: Lord I belieue, helpe my vnbeliefe. Thus when the heart is loth to bee ouercome of vnbeliefe, and when it desireth to shewe forth his sorrow, or when Gods children would exercise their Faith, or feele in themselues any rare ioy, which they would gladly expresse, then they vse manie repetitions, as wee may see both in the booke of Chronicles and the Psalmes, Praise yee* 1.513 the Lorde, because hee is good, for his mercie endureth for euer: where wee shall see in 26. ver∣ses this still repeated: for his mercie endureth for euer. What shall wee say now, that here is any needlesse repetition? No: well, we see here then, that wee must not speake simplie a∣gainst repetitions, but in great wisedome of the Spirit, because the heart of the godly can∣not satisfie it selfe with Faith and feeling of Gods promises, vnlesse it breaketh foorth as a fire into many speeches.

Hereby we know now, that the man of God here expresseth his faith, & we are to learne, that without some liuely feeling of faith, of ioy, or of griefe, we are not to vse oft repeti∣tions, vnlesse happily they be vsed to stirre vs vp the more to these or such like. So cried the woman of Canaan, O Sonne of Dauid haue mercie vpon me; and being rebuked, she still cried, O Sonne of Dauid haue mercie vpon me. We would thinke it somewhat strange, and as a great matter, to see a poore body shoote out so many prayers at once, when they speake out of the abundance of their heart, which is stuffed with so many griefes and troubles.

Thy word (saith the Prophet) is proued true; it hath no changeable goodnesse, but hath in it an euerlasting righteousnes, seruing for all ages, for all persons, and for all times. Mens opinions faile, the wisedome, strength and authoritie of man in time hath an end; but this Word is exceeding large, and neuer hath end.

Thy word is proued pure. Many would thinke this to be but a small commendation for the word of God: but come to a man when his minde is much troubled, and tell him of the word, and what purenesse, what comfort will he finde in it? Surely he will be as one that hath no taste in it, and as one that feeleth no more sweetnesse, than a sicke man doth taste in a chip. And notwithstanding all that the word shall doe to him, he will still follow his owne waies, and goe on forward in the deuices of his owne head. Doe men then feele 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.

Looke into Gods children, how greatly they lament their vnbeleefe▪ looke into Dauid, looke on Iob; looke on the late and blessed Martyr of God Bradford, who almost in all his* 1.514 bookes, and in euery meditation complaineth of his vnbeleefe; notwithstanding that he was a man so rich in the graces of God, so throughly mortified to the world, so stayed in faith; and yet the neerer he came daily to Christ, the more he stil crieth against vnbeleefe. Wherefore Paul seeing this to be a common disease among all men, saith, This is a faith∣full thing, and worthie of all men to be remembred, That Iesus Christ came into the world to saue sinners: this is a faithfull saying, with such like speeches, which the Apostle vseth as pre∣paratiues to stirre vp our faith.

The purenesse of the word is mentioned of the Prophet, when after he had lamented the

miserable ellate of the godly, and the great decay of godlinesse, he crieth out to the Lord, speedily to assist his children, saying. Helpe Lord (Psal. 12. 4) for there is not a godly man le•••• &c. and by and by he addeth verse 6. The wordes of the Lord are pure words, as the siluer tried in a furnace of earth fined seuen fold. If we should imagine the purest siluer, that is often tried, and serueth in the court for Princes, euen so pure must we beleeue the word of God to be, which not seuen times alone, but seuentie times seuen times hath beene tried in the fire of aduersitie, and still hath remained most pure, and neuer could any corruption b•• found in it Wee haue seene good men as it were confounded, and yet comforted, and be∣ing tried are found to be pure.

The meaning of the man of God in that place is, trie the word, as you doe trie the pu∣rest mettals, with persecution, with torment, with contempt, or howsoeuer, I tell you the word is true, and this is mine onely comfort, O Lord, that though the wicked rage, thy pro∣mise for euer is vnchangeable.

Proued true. What could deceiue 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 firie furnace of Gomorrah, of Egypt and of Babylon? No▪ Looke from the first father of all, Adam vnto this day, and how many seruants the Lord hath died and sound pure; so many examples wee haue of the purenes of the word. This then we see is a word pure by proofe. We esteeme greatly of armour of proofe, which neither the speare could pearce, nor the shot of gun batter, nor dart in any battaile could bruise? oh how hath the word en∣countered with Sathan, and with all his adherents? How many darts of the worldlings hath it sustained, and neuer yeelded? but as a sword of proofe hath not onely striken off the heads of Sathan, and of all heresies and schismes, but also hath mightily preuailed against powers, and authorities, and principalities in heauenly things. When wee haue an ap∣proued medicine, we thinke it a thing of great price, being such a one as neuer failed; but wheresoeuer it was laid, it wrought the feate: so, here is a tried medicine for the soule, which neuer did deceiue any that vse it a right. This is a most rare medicine and soueraigne salue. For neuer sore was so great in mans soule, neuer maladie so grieuous, neuer corrup∣tion of sinne so fare gone, neuer was there any wound of conscience so desperate, which ei∣ther this did not cure being vsed, or might haue cured if it had been vsed.

This hath been tried, and is approued by all the sicke soules that euer were, since the be∣ginning* 1.515 of the world to this day, whereof some were deliuered from many sores of their conscience, & many euen rescued from the depth of their sorrowes. We count him a tried friend and approued, which in no troubles that euer did befall vs shrunke from vs, and fai∣led vs, but stood vs in all stead possible: but whom, I pray you, hath the Lord euer decei∣ued vs, that put their trust in him? or in whom hath the word of the Lord euer failed? which wil stick with vs to the end, which will saue vs from all euils, accompany vs in all dangers, recouer vs in all infirmities, pitie and relieue vs in all miseries, which will saue vs from hel, and will speake for vs before the ludge, and pleade our cause, and euen whilest life lasteth, will still stand vs in stead. Wherefore seeing the word of God hath in it such excellencie, that it taketh vp all the delights of Gods children, and the contempt thereof taketh vp all the sorrowes of the Saints of God; seeing for being eaten vp with the zeale of Gods word, whatsoeuer we lose in the outward man, we gaine and are recompenced for it in the inward man; contrarie to the eating zeale in all other things whatsoeuer, seeing the neerer wee come to God in his word, and the further we go from our selues, though we were thrown to the ground, wee should be reedified; seeing, if we were tried in the furnace, wee should finde such an happie exchange, that as the gold wee should lose no weight, but become more pure; seeing it only reneuth vs in trouble, and we cannot more discredit the word of God, than euer to suffer it to be contemned, or not sufficiently esteemed, as becommeth a thing of such perfection, glorie, eternitie, and exact righteousnes; seeing it is such an ar∣mour of proofe, so tried a medicine, so approued a friend: let vs craue of God that he would open our eyes, and cleere our vnderstanding, that we louing it for these causes, may zea∣lously be set on fire, and truly be grieued to see it contemned.

Thus we see how exact, how pure, how comfortable, how euerlasting the word is. Thy

righteousne•• (saith the Prophet) is an euerlasting righteous••••••▪ Psal. 11. thou ha••••, O Lord, set downe a perfit righteousnes, which hath been, is, and shall be for euer, one, and most con∣stant, thine is the kingdome, the power, and the glorie for euer: thy hand is not shortned more than it hath been, thy word neuer could be accused, onely let vs say, Lord increase our faith: let vs say, Lord giue vs the like faith of thy seruants, and wee shall haue like graces with them, though not in so large measure as they had.

Vers. 141.

I am small and despised: yet doe I not forget thy precepts.

HIs meaning briefly is this: Lord, seeing thy word is so pure, I loue it for it owne cause, though nothing come withall; if thou wilt bestowe any thing else of thy seruant, I thanke thee; if not, I loue it still; yea though I should suffer discredit for it, I am content. For I loue thy word, because it is a pure word, and worthie to be loued, with what crosse so∣euer it be accompanied.

As the common prouerbe is; Trueth may be blamed, but trueth can neuer be ashamed, and iniquitie may be ocuered for a time, but yet iniquitie one day shall bee discouered. It cannot be denied, that it is a singular blessing, which is said of our Sauiour Christ, to grow in fauour with God and man, and to be loued of both, as it is reported of Samuel: because as it is, Eccles 7. 3. A good name is better than a good oyntment, and Prou. 22 1. is to bee chosen aboue great riches, and louing fauour is aboue siluer, and aboue gold: neither can there come a more grieuous crosse to a liberall nature and stout person, than want of it. Howbeit, to search out the cause of discredit, wee must alwayes enter into it, whether our conscience telleth vs that wee suffer as well doers, not as ill doers. For euen the very Hea∣then said; that a mans conscience is as a theater in the world. Wherefore if wee suffer dis∣credit iustly because of sinne, it is to be lamented: but when we haue faith in Gods promi∣ses, and a good conscience flowing from our faith, though we neuer so much bee discredi∣ted, it is a small thing. Great is the loue of our selues, and great is the care which we haue to maintaine our credit. For many will bee content to hazard their liues, which cannot bee contēt to endanger their good name. For if a man liue bereft of his good name, he had al∣most as liue bee bereft of his life. And therefore Heretikes, as the Familie of loue, giue in precept: that they should rather die, than suffer the credit of their sect to fall. And no mar∣uell: for they see no better life, neither do they feele any true comfort of God in their pro∣speritie, neither can they truly call vpon him in their trouble. Thus we see how a name is esteemed in the world.

This then is a true argument of zeale, euen when wee are despised and suffer discredit, still to beare good affection to the word. For many are liuely and quicke, whilest they are contented and well pleased, and whilest things haue that successe which they looke for, who when they suffer discredit, are vtterly cast downe.

We see here the man of God is content to lose his credit, so God be not dishonored, and is readie to buy glorie to the name of God with the losse of his own name. For he resteth in this, that though he may be misdeemed, & of the world ill iudged of, yet he hath a war∣rant in his cōscience from the Lord, that he wil depose for him; and howsoeuer for a time he beareth the reproch as an euill doer, yet the Lord will one day drawe out his righteous dealing, and make it knowne to all men, Wherefore the Prophet saith, Psalm. 37. Fr••t not thy selfe, because of the wicked men, neither bee enuious for the euill doers, &c. And then hee ad∣deth, vers. 5. Commit thy way vnto the Lord, and trust in him, and he shall bring it to passe, 6. And he shall bring forth thy righteousnes as a light, and thy iudgement as the noone da••. As if he should say, waite still on the Lord, and possesse thy soule in patience, the Lord in time will put a∣way the clowdie mists of ill reports, and will cause thy righteousnes one day to shine as brightly as the Sunne in the midday.

If we should consider the discredit of Noah, how he was accounted as a gazing stocke to the old world; if wee should thinke 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 hee liued, with many other holy men, wee would thinke it wonderfull.

Nay, if wee would but consider but how this man of God Dauid suffered reproach, con∣tempt and discredit, wee should much marueile. First, when hee had the rarest gifts of all his brethren, and excelled them in the gifts of God, he was set to keepe sheepe in the field, when the rest were sent to aduance themselues in the warres. Then, when he had slaine the Beare, and was come among his brethren, where he saw the vncircumcised Philistin brea∣thing out blasphemie against the Lord, and his people, and through Faith in Gods promi∣ses and zeale of the spirit, could not abide him so to blaspheme the liuing God, marueiling, that his brethren without great indignation should sustaine it, hee setteth vpon the great Goliah, which when his brethrer saw, in contempt they asked what that princocke could* 1.516 doe, and tell him, that it were more fitte for him to deale with his sheep-hooke, then to at∣tempt to fight for so noble a victorie. Besides, when as afterwards by his singular dexteri∣tie which he had, by playing on the Harpe, he had appeased Sauls furious spirit, they could not cease to despise him, and opprobriously sayd of him, Is not this the sonne of Ishai? Then being offered one of Sauls daughters in mariage, they mocked him, by disappointing her of her dowrie: afterwards, when hee should haue had the second daughter, who had her dowrie appoynted and allotted, euery clawbacke scorned him; yea Doeg (that was the heardsman) was suffered to slay the children of God: So Dauid was faine to ••lie for succour to the Heathen kings, his owne men contemning and forsaking him. And yet stil he saith, I am small and despised, yet doe I not forget thy word. Well, let vs see, did not the Lord pro∣mote him, after he had thus continued in patience? we know the Lord made his righ∣teousnes glorious, and his good name to shine abroad, and his innocency to appeare to all men after the death of Saul By faith (saith the Apostle, Hebr. 11. 2.) our Elders were well re∣ported of: whereof some are there said to be tried by mockings and scourgings, vers. 36. We suppose (saith Paul) we are made a gazing stocke, and the off-scouring of the world: yet he fainted not, because he knew that howsoeuer vile he was in the eyes of the world, yet the Lord de∣lighted in him, the Angels of God in heauē, the Church of Gods Saints on earth reioyced in him, his owne conscience felt ioy & peace, through that patience wherein he possessed his soule. Wherefore our Sauiour Christ said to his Disciples, Matth 5. Blessed are yee, when men reuile you, persccute you, and say all manner of euill against you for my sake falsely, &c. Where∣fore let vs learne that we are to fight daily against selfe-loue, and loue of our credit, and let vs be as contented to giue our names to the Lord, as we are to giue him our goods, our liues and our countries. Let vs offer all that we haue to the Lord, of whom we haue recei∣ued it, and of whom in his good time we shall receiue it againe. Abraham gaue Isaac his sonne to the Lord in sacrifice, and yet he receiued him again. So let vs giue our names to the Lord by what meanes soeuer he pleaseth to receiue them. For many would be content to do so, if they might leese their name, because they haue been famous in warre, or haue come by it by some noble sufferings: but to suffer discredit wrongfully, and as traytors, or rebels, and to haue most false inditements in the face of the world proceed a∣gainst vs, so that people clap their hands at vs, as notable malefactors or heretikes, is a thing very difficult. But if our Sauiour Christ be contemned as a destroyer of the Tem∣ple, and S••euen bee accused to speake blasphemie against Moses, let vs bee content to leese our name as weldoers also, knowing that the Lord in time will take away the clowde which Sathan as a vatle doth put before vs, who would perswade vs, that when our name is gone, God seeth not, nor regardeth our righteousnes. But hee that draweth the light to shine out of darknes, he can also in time deliuer our names out of discredit. Doe the wic∣ked then thinke to obscure the glorie of Gods Martyrs? Noah, Lot, Eliah. and all the Saints and Martyrs of the Lorde are most glorious, the Lord hath glorified them, wee still praise them, and daily they are commended in the Church of God. Alexander the great, in all his royaltie, nor Pomp••y, nor Caesar, nor Tullie, haue euer receiued such commendari∣ons in their greatest pomps, as haue the deare Martyrs of God. And although with the Papists, we make them not as halfe Gods to pray vnto them, or as Angels to praise them, yet we praise God for them. Let vs learne therefore to giue our names freely to the Lord. Some mens sinnes, saith the Apost: go before to iudgement, & some mens follow after. Some mens sinnes goe before, and the godly Magistrate seeth them, and punisheth them. Some mens

sinnes come after, and shall be in time remembred and reuenged, if they be not pardoned in the death of Iesus Christ.

Trueth is the daughter of time, and in time all shall bee reuealed, whether it be good or ill; and all ill either in this world or in the world to come, shall be remembred, and come to reckoning, vnlesse it bee buried in Christ his passion. All good things either in this life with the Saints of God, or in the life to come among the Angels, shal haue their praise and commendation.

For our triall then this is a true argument, that a man doth not loue the word for riches* 1.517 sake, because if he were the poorest man in the world, he would loue it sh••ll, and whilest he is rich, thinketh the word of God to be his greatest riches. This is an vndoubted token that a man doth loue the word for liberties sake, because if hee were in captiuitie and impriso∣ned, hee would still loue the word, as well as if hee were in the greatest libertie. This is a sure signe, ••at a man loueth not the word, because thereby hee hath credit, when hee can be content to suffer discredit for the word▪ and yet loue it as deerely, as if he had the credit and countenance o•• the whole world. We see it come to passe in all things; the better wee meane, the worse we are thought of; yet if we still continue patient, it is a token that wee loue the word, because it is the word, and wee loue God, because hee is God; wee loue Christ, because he is Christ. For if we can loue the word, though we be in sieknes, though we be in pouertie, and suffer discredit, wee loue the word for the word his sake, and not for any thing else whatsoeuer. If it commeth to vs alone, it is welcome; if it come accompa∣nied with other things, it is also welcome: as Eccles. 7. that wisedome is goo•• with an in∣heritance, and excellent to them th••t •••••• the Sunne. For a man may then haue indeede great occasion of well doing; yet wisedome will deliuer the soule, and giueth liye to the posses∣sours thereof So as though riches and inheritance will helpe well, being ioȳned with godli∣nes, to giue testimonie of a good conscience, yet though the man be an heire, it wil not de∣liuer his soule; this onely the word of God can do, all the other things cannot doe it. And therefore this is an vnspeakeable blessing of the word.

Thus wee see how the Prophet loued not the trueth for any outward respect, but for the approued pu••ches of it. We must likewise labour to denie our selues and our good names, the too much loue whereof is a great enemie to godlines.

Wherefore when wee are discouraged to continue our loue to the word, for feare of dis∣credit,* 1.518 we are greatly to suspect our loue. Many Princes and the chiefe Gouernours would follow our Sauiour Christ, but they were loath ••o lose their credit. Wherefore if in credit, prosperate and health, wee loue the word; and forsake it in discredit in time of aduersitie and si••••••••es: it is a manifest token we loued it for our credits sake, for our prosperitie, and for our health; no•• for itselfe and the purenes of it; which was the onely cause, why this man of God did loue it.

Vers 142.

Thy righteousnes is an euerlasting righteousnes, and thy law is trueth.

THe briefe meaning whereof is: Trueth it is, that flesh and blood may thinke, that when contempt commeth for thy names sake, there were sufficient cause to forsake thy word: but Lord thy righteousnes is not changeable, it is not one at one time, and another at another time, but it hath been, is, and shall be one and the same; & as there is one ••on∣stant righteousnes with thee, so the rule thereof is set downe in thy word, which sheweth vs what righteousnes thou requirest.

Here the man of God teacheth vs, how to refell our owne reason, which is as readie to bee deceiued, as Sathan is readie to deceiue it. For in ••••••••••ble the diueli will bee ready to put this into our heads: this is, thinke you, the true righteousnesse, ••••••ch you doe professe? Doe you not rather deceiue your selfe? see how you are in tr••••••••e: 〈◊〉〈◊〉 what losse yee must sustaine by your profession? Thus he would de••nde vs▪ and make vs •••• them that are in a burning ague, who hauing lost their taste, and •••• 〈◊〉〈◊〉 troubled, thinke sweete things sowre, and sowre things sweete. For such is the estate of Gods children in trouble, who in stronger temptations cannot iudge, and therfore the diuell troubleth and

oppresseth the weaknes of their sense; as seeing reason most ready to be deceiued, and will make them beleeue, that white is blacke, and blacke white; that sweete is sower, and sower sweete; good ill, and ill good.

Loe, here is then a remedie, in the sense of these words: Thou art not, O Lord, as man, who vpon new occasions, maketh new lawes; and vpon euill disorders, maketh new or∣ders: but thy righteousnesse is euerlasting, which was with thee from the beginning, which to this time hath b••n reuealed, and shall be euer hereafter; therefore I will not yeeld to this temptation: for though I suffer for thy trueth, yet it is the truth; neither can all the subtilties of Sathan, or violence of man make it mutable. O rare gift of God to beleeue and acknowledge our immutable righteousnesse, and not to depend on mens deuises or shifts, whereby they deceiue themselues, as being too shadowish, fading and momentany. They are, laith the Prophet, plausible, but there is no solid••tie in them; they ebbe and they flow: but thy righteousnesse (O Lord) is euerlasting. Now whereas the diuell him∣selfe, the Turke and Pope with other heretikes cannot denie, but will confesse and graunt, that there is one only righteousnes, constant and euerlasting, that herein Christians differ from them, in that they say with the Prophet, Thy Law is truth. Thou hast set downe an exact rule of all righteousnes wholy in thy Law, concerning al things that thou comman∣dest; and as I beleeue therefore thy righteousnes to be euerlasting, so I looke for it in thy word; because that righteousnes which is all one with thee, is made knowne and reuealed to vs, in thy written word.

We must then rest in this, that as in substance there is one righteousnes; so God hath left his word, against the which heretikes cannot preuaile; because as Gods righteousnesse is pure, euerlasting and vnchangeable, so his word hath set it downe to vs; which is as pure, e∣uerlasting and vnchangeable. This is no smal comfort in temptation, whereby we may be stayed: and whereas it may seeme to some that in accessions and additions there was not one gouernment both of the Iewes and Christians; we must know, that they had one rule of regiment vnto Christ, wherewith ou•• last addition in substance is all one; so that when Sathan and the men of the world will pull vs from it, we may say, Thy righteousnes is euer∣lasting; and if they aske vs how we know it, we answere, Thy word is trueth.

This is then the thing wherein we differ much from heretikes, for though they giue as* 1.519 great and glorious titles to Gods righteousnes as we d••; yet they will not with vs acknow∣ledge that Gods word is truth. For as we see many men, that will come, and are driuen to subscribe to these generall speeches. That the righteousnes of the Lord is euerlasting, so they will easily be brought to discredit the word, whereunto they will not stand. For the Turke cleaueth to his dreames, the Pope to his traditions, the heretikes to their reuelations, the heathen to their fantasies, the worldlings to their policies.

Thy word is truth 1. As there is one sure and neuer changing righteousnes: so I will not clime vp to heauen to seeke for it there, I will not goe down to the low places of the earth to seeke it out there, neither will I descend into hell for it, but I will looke for it in thy word, according to that, Deut. 30 11. 12. 13. 14. This commaundement which I commaund thee this day, is not hid from thee, neither is it farre off: it is not in heauen that thou shouldest say who should goe from vs to heauen; neither is it beyond the sea &c. And Rom. 10. 6. Say nos in thine heart, who shall ascend into heauen who shall descend into the depth, &c.

Here then is the difference, betweene the heretikes and Christians: Idolaters will haue Gods word, but ioyned with their traditions; heretikes will haue the word, but with their reuelations: But we say, that it is all perfit, it is a through truth, and all truth, hauing no∣thing too much, nor any thing too little. For it were a disgrace to adde or detract frō it, to ascribe excesse or defect to it. So the Prophet his sense is this: Seeing I goe not to the right hand or to the left, though I am contemned; yet herein I stay my selfe, because thou hast one righteousnes, which thou hast certainly set down in thy word, how thy children shall be gouerned by it?

Here we may also see the infinite wisedome and goodnes of God, because otherwise, what misery should we haue been in, seeing so many heads, there would haue been so ma∣ny religions? Wherefore the Lord hath set downe one perfit rule to gouerne all, wherein

nothing is either abounding or wanting. Our Sauiour Christ saith Iohn 17. Father, sanctifie them, thy word is truth. Father sanctifie them, and seuer them out being thine, with the word; it is true. Saint Iames saith, We are begotten by the pure word: this is that sword of the spirite, which heretikes cannot abide, and putteth Sathan to flight, and giueth vs* 1.520 an happie issue, and speedie out-gate in all our troubles and temptations if wee stay vp∣on it.

This doctrine is as necessarie also for manners: euery wicked man will confesse the word to be true, yet if we come to examine their life they will faile: for if they were per∣swaded that the word were truth, how durst they liue so profane, such swearers, such mur∣derers, such adulterers, such theeues, and such slaunderers? So that we must needs confesse that the word for doctrine preserueth vs from heresies, and for life saueth vs from many corruptions. We must then labour that the word may haue a credit in our cōsciences, that we may not onely confesse God to bee true, mercifull, iust and righteous, which euery of∣scouring of the world may doe, but let vs beleeue, that all is trueth, mercie, iustice and righteousnesse, is sufficiently set downe in the word, which word the Lord hath set downe for all vs to beleeue and to obey.

Vers. 143.

Trouble and anguish are come vpon mee: yet are thy commaundements my de∣light.

SEe here is a further thing. The sense then of the words is this. Seeing thy righteousnes ••s constant, and there is one constant rule of it; therefore, where besides my contem∣ning I feele also trouble. I doe not onely 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 onely in anguish to bee heauily troubled, but also to be comforted; not to doe good heauily, but to doe it cheerefully.

In that hee vseth as it were a doubling of the word trouble and sorrowe, hee sheweth his griefe to bee the greater. It is ••n hard matter not to forget God in trouble, but a far grea∣ter matter then to haue a delight and a pleasure in the word, yet so it is that if we can come neere the one, wee shall also come neere the other. Here is our strength, if wee forget not the word, and nourish not vnbeleefe, ioy and delight will come after; because it is the mercie of the Lord inwardly to recompence that which outwardly hee detracteth from vs.

Thy word is my delight, or my delight is in thy word. This is the same that the Apostle repor∣teth of himselfe, Rom. 7 22. I delight in the law of God concerning mine inner man. The way to come to this, is to fight against vnbeleefe, & to beleeue the word is most pure and holy. It is a singular comfort to vs, though our minde be troubled, when we should doe good; yet to doe it, sith after we haue done it, it leaueth a pleasure behinde incontrariwise how sweete soeuer sinne is in committing, the pleasure will depart, but the sting of sinne remaineth with vs still. And surely it is a great quickning to a man when hee doth doe well. True it is that this quickning commeth from the peace of conscience: But when wee cannot onely reioyce in the forgiuenes of sinnes, but feele a speciall comfort arise when wee doe well, this is a double quickning. For what can bee more comfortable, then to be fruitfull in good workes in time of trouble? When did faith, loue, patience, constancie, meekenes, and boldnesse, more abundantly flourish in the Church than in trouble? In prosperitie wee defer and delay from day to day, from to morrow to next day to doe well; but when the hand of the Lord is vpon vs, it setteth vs forward to the worke This then must miti∣gate our griefe in time of trouble, and make vs iealous of our pr••sp••ri••ie, because wee are fuller of the exercise of weldoing in trouble than otherwise. Besides a preacher may bet∣ter perswade good things in time of trouble, than in prosperitie. Well, as it is a generall rule in all things that a good beginning is as good as halfe done▪ so as it is in all godlines, like∣wise is it in this part of godlines. What is the cause, why men cannot come to this ioy in trouble, euen because in the very entrance of it, they straight forget the word, and so they either despaire, or vse vnlawfull meanes. This is a thing needfull to be considered of.

For if a man bee in trouble, and hath nothing to ouermatch it, then his trouble will ouer∣quel him. For why doe men in trouble lay violent hands on themselues, but because they haue nothing in their mindes to comfort them, & therefore they fal to desperate meanes, Wherefore Gods children should soone despaire, were it not, that they felt comfort in the remission of sinnes, and stay themselues on a godly securitie in God his promises and pro∣uidence, and in an holy courage to be delighted in weldoing. For the godly, whose onely stayes in trouble, are faith and a good conscience, are brought by their affliction to a sight of their sin, to a desire to haue them pardoned, to a feeling of God his mercy in hearing their prayers, to an hatred of their sinnes. Thus if we can support our faith in Gods pro∣mises, wee shall reioyce in trouble. When heretikes suffer for their illusions, and being taught of man, they quickly shrinke: but when Sathan deludeth them with strange fanta∣sies, they are ready to suffer much. Doe we know that heretikes wil suffer for their illusions, and shall not wee much rather suffer for the truth? And yet we see the Lord maketh a di∣stinction betweene their sufferings & our martyrdomes: For Christians through faith can sing Psalmes in the midst of the flame, heretikes by their roring shewe they haue no such ioy. It stands therefore vpon vs euen now to be iealous of our prosperitie, & to bestow the time which we haue, in weldoing, and striue against sinne. For we shall breake the first wall by this, and so come with ioy to the other. And as the word is a comfort in trouble, so is it a bridle from sinne in prosperitie. For as it doth not let vs fall in trouble, so also it bridleth vs from sin in prosperitie. For to this end we read and heare the word, that in prosperity it should subdue sin, and in aduersitie it should minister comfort. But what is the iudgement of God vpon them that know not the word? If they bee in health, they seeke for nothing but for pleasures, for profit, and for gaine, and thinke whatsoeuer they do to be lawfull; yea admonish a man of his couetousnes by the word, yet will hee not repent, vntill eyther theeues, or fire, or some other iudgement of God vtterly consume him; but hee will ob∣iect, why should I not get riches? why should I not maintaine my gaine? Admonish a theefe at his libertie of his theft, and it prevaileth no more then if ye should tel him a sto∣rie, vntill wofull experience ••each him the truth of it by the prison or by the halter.

There is no hope to any profit to perswade the adulterer, vntill some plague of God haue wrought vpon him. So we see, when fire is on our houses, when we must goe to pri∣son, or yeeld to any other calamitie, men wring their hands, teare their haire, and rent their clothes, crying for woe to themselues and saying they cannot liue, they wil not be seene in the world, they are ashamed to looke their friends in the face, and why? because they haue no feeling of the ioyes of the life to come, they haue no stay on Gods prouidence, they feele no comfort in his promises; but they curse, they moyle and pine away with sorrow. If we see then the great mercie of God in staying vs from sinne in time of prosperitie, and in aduersitie telling vs, that he doth not punish vs in wrath, but in loue: and as a father doth teach vs the contempt of this world, the desire of the world to come, faith in his promises, patience and repentance: let vs reuerently esteeme the word.

Verse 144.

The righteousnes of thy testimonies is euerlasting, graunt mee vnderstanding, and I shall liue.

IN repeating the same againe, which hee had saide before, the man of God here vseth two words, the righteousnes of thy testimonies: whereas before he vseth this one word: thy righte∣ousnes: so that he meaneth here nothing els, but the righteousnes of God reuealed to vs in his word. For they bee called testimonies, both in respect that they bee records of Gods loue towards vs, as also they are testimonials of our obedience towards God. So the words may beare this sense: true it is Lord, that that part of thy word, where in thou hast comfor∣ted vs with thy promises, is euerlasting; and that part of thy word, wherein thou hast set downe our duties, is also euerlasting.

And I shall liue: That is, what doe men desire but life? that I may liue therefore in godly pleasure, Lord teach me to vnderstand thy testimonies. See the man of God doth rest his life in this vnderstanding of the word. They then that are ignorant are dead in sin,

Ephes 2. They sit in the shadow of death, Luk▪ 1. they are bound in the chaines of ••••••••••, as Paul witnesseth of the widowes that liue delicately. For as we cal him a man of death, on whom not the Iudge, but the law, or not the lawe but the fact hath already giuen iudgement: so they are subiect to the spirituall death, on whom not God but his word, or not the word, but the sinne hath pronounced guiltie. What is then life? surely this was life, the estate wherein Adam liued before hee fell, his other life afterward, which now is common to vs, is a death, and wee in him are all dead. For when there was no sinne, there was no shame: when there was no shame, there was no trouble, when no trouble, no death. Wherfore sinne bringeth in shame, trouble, and death, and hath left vs dead spiritually, by cutting vs off from God. For as a ciuill life is when wee are obedient to the ciuill lawes; so we liue in God, when wee liue according to his lawe. And as he is dead ciuilly, that by transgressing the lawes of the realme, hath cut off himselfe from the common people: so we are spiritually dead, when sinne hath cut vs off from God.

The Prophet Abacuk saith chap. 2. 4. Hee that lifteth vp himselfe, his minde is not right in him. Where the Prophet sheweth, that though a man for a time swel, not hauing an vpright heart, yet afterward he sodainely vanisheth away, as a bubble of water: for as a bladder with the wind is soone drawne out; so the vngodly with conceit of his reason seemeth to bee puft vp, but all is but inconstancie.

The iust man saith the Prophet shall liue by faith, not by workes (as some would dreame) for all the shift of them that will be righteous in themselues, will bee as a bubble of water; but the iust man beleeuing the forgiuenes of sinne, looking for euerlasting life, staying him∣selfe on the promises and prouidence of God, hath true soundnesse in him. Hee shall liue, saith the Prophet, noting perpetuitie of time. So the man of God his meaning is, I shall liue. i. perpetually and for euer. Wee see then the great mercie of God, that commeth by the knowledge of the Worde, in that wee finde how hee deliuereth vs from wrath, and taketh vs into his fauour: he rescueth vs from sinne, and clotheth vs with righteousnes: he taketh from vs death, and restoreth to vs life. But marke who speaketh these words; doth this man of God attaine to such an heroicall spirit, as to crie, graunt me vnderstanding? and shall wee thinke ourselues sufficiently rich, well sighted, and that wee are so well clothed, that wee neede no such prayer? We are like the Laodiceans, who hearing the word were neither hote nor cold: Seeing then we are rather Laodiceans, than Dauids; wee must crie, Lord giue vs vnderstanding, that we may liue.

Then let vs learne by other mens harmes, which is a princely and heroicall kind of tea∣ching. For as Princes children are taught themselues in their owne persons, but are not beaten, seeing rather others beaten before them: so the Lord preacheth to our persons, but punisheth other persons round about vs, sparing vs, that we by their sinnes and stripes may learne to amend and to repent in prayer.

There is a winter after haruest, after heate colde, and it is vsuall with the Lord to tempe•• his blessings most sweete, with some crossings most sower. Wherefore let vs pray with our Prophet for the vnderstanding of God his word, not onely to be bettered in our mindes, but also reformed in our liues. Then no diuell, no hell, no plague, no pestilence, shall hurt vs; yea those troublesome trials, which vnto others are testimonies of God his wrath; shall be vnto vs seales of his loue▪ which although the world cannot discerne, yet by faith we shall both finde it and feele it.

PORTION. 19. COPH.

Vers▪ 145.

I haue cried with mine whole heart: heare me, O Lord, and I will keepe thy statutes

Vers. 146.

I called vpon thee: saue mee, and I will keepe thy testimonies.

IN the last verse of the former part he set downe the righteousnesse of GODS lawe, hee prayed therefore that hee might haue vnderstanding and liue; and therefore they that are ignorant haue no life in them, because life is onely reuealed in the word.

Sinners then hauing not receiued the word, are dead: for the life of sinne is the death of man. And our first father was dead when hee had sinned, and they who liued in pleasure, and all other sinners are dead; though they for a while prolong their life on earth, yet at death the soule goeth to hell, and waiteth there for the bodie: and this cuise waiteth on all, Cursed are all that continue not in all things, &c. and after Gods great suffering they shall be cut off.

Hee knew that the beginning of this life was in the word, and hee also knewe that the continuance of it, was in the word, by the grace of God; and therefore hee laboured to haue it increased by the word, because he was conuinced by his infirmitie that hee might lose it, as Adam did: and therefore hee seeketh to finish the course of his saluation with feare.

If Dauid whose zeale had consumed him did yet in this sort pray, how much more ought we, which for euery light trouble are discouraged in our dutie.

He prayeth for the vnderstanding of the word, because the diuell wil be ready to allure vs from the word, if we be inclined thereto: as he dealt with Christ, when he laide our scrip∣ture against it. And yet he liketh not of those that rest in the literall sense, but hee craueth the spirit to teach him according to the word: for the spirit quickeneth, and flesh and blood doth not reueale these things; and all that are of God, must bee taught of God, Isa. 54 yet alwaies agreeable to the word.

Now in this part he prayeth that he may haue vnderstanding and ease from his trouble: this request he groundeth on these reasons: first, of his earnestnes, in the foure first verses: secondly, in respect of his enemies, in the sixt verse: and thirdly, in respect of Gods mer∣cies, in the fift, seuenth and eight verses.

In the foure first verses he setteth downe his earnest desire and zeale that he had, and he prayeth that he may haue a good conscience, in the first verse; and faith in the promises, in the second verse: teaching that these two were al the comfort that he had in trouble, when he suffered for well-doing, and had his sinnes forgiuen, and had the fauour of God.

Then if we will stand in trouble, let vs labour to be grounded on the promises of for∣giuenes of sinnes, of a new life, of his fatherly prouidence; and let this purge vs from sin: and if we can doe this, then nothing shall seperate vs from God, as Paul saith Rom. 8. and againe he saith, there is no condemnatiō to them that are in Christ, for they haue his spirit to purge them from sinne, and to strengthen their faith.

The want of these causeth men to step backe, and the weakenes of our faith & the care∣lesnes of these causeth such feare in Gods children, and such shrinking: for the diuel layeth their sinnes to their charge, which they see not discharged, and their faith is weake, and therefore they are diuing vp and down. And surely trouble must come to all, for so it is or∣dained, though to some lesse than others: and therefore when it commeth, we are faint, if we haue not been carefull to keepe a good conscience, and to strengthen our faith. But if we haue done thus, then shall death be pleasant vnto vs, for wee shall be blessed, Apoc. 12. and our workes shall follow vs, that is, our faith and the fruites of our faith.

Againe if wee suffer for our sinnes &c. then wee want faith and a good conscience, and therefore we murmur and crie out, yea and goe to witches and wisards. Yea Gods children, though they come not to this grosse sinning, yet they inwardly grudge, and they haue se∣cret murmurings, because they haue failed in strengthening their faith, & keeping a good conscience: but the children of God that make Christ all in all, they say the Lord giueth, and the Lord taketh, this is the patience of Gods children. And Iob did not faile, till his faith fai∣led: and though his three learned aduersaries reasoned against him to proue him an hypo∣crite, yet his conscience sustained him, and therefore reckoneth vp his vertues, chapter 28. and 31. And he also confessed his faith, I know that my Redeemer liueth: this was his faith, and this was his conscience that in his trouble sustained him.

These things haue no lesse fruite in prosperitie; for the want of them cause men to lift vp themselues on high, but the word represseth pride, lust, and loue of worldly things; so that they are ••••ū••le in prosperitie: for the worldlings seeke after the things of this world, because they neuer felt the peace of conscience; they seeke their owne glorie, because

they neuer felt what the glory of God was, and neuer seeke knowledge; because they know not what the soule is. Yea the children of God, because they labour not continually to keepe a good conscience, and to strengthen their faith, they are carried away with the loue of earthly things, after the example of the wicked: for prosperitie is as a floud which carieth all things with it, and as well good as bad; and therefore they are often caried away with the loue of these outward things.

But the children of God which doe diligently labour after these things, they behaue themselues so, as that God may be glorified by their prosperitie and aduersitie: for in pro∣speritie they chiefly set by the forgiuenes of sins, and euerlasting life, and if these be once sure then for other things if they haue them, they take them as ouerplus of his fauour, and confesse that wisedome is good with an inheritance: yet if these things come not, the feare of God and his word is neuer the lesse acceptable, and can be content ••o say with Iacob, if I may haue meate and drinke and cloath, then will I be content, as Paul commandeth. And if they haue abundāce, then they are in the house of mourning, knowing that those things may be taken away, Eccles. 7. And thus we see Iob walked war••ly euen in the midst of pro∣speritie. Though men know this, yet because they doe 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 foure first verses are generally set downe his care and zeale: first, his zeale and feruencie: secondly, his truth without hypocrisie: thirdly that he desired nothing, but a∣greeing to Gods will, that he might keepe Gods commaundements: fourthly, his perse∣uerance: fiftly, his faith, his patience, and hope: sixtly, the meanes to confirme his faith: seuenthly, the meditation of Gods iudgements to confirme his faith.

He deuoured not his griefes, nor nourished his vnbeleefe, but sought the remedy there∣of by the promises of God. And this often commeth to passe that men haue wants, and yet bite on the bridle, and therefore they obtaine not, because they haue not faith to pray, I am. 1. as the Israelites did long bite on the bridle, and at last cried and were helped: there∣fore it is a great grace, when we can make our wants knowne by prayer.

These properties of prayer are necessarie, for certaine Heretikes, which reason, either God will giue, or not giue; and if he will, we need not aske; if he will not, it is vaine to aske. But we might answere, that then the prayers of Gods children in the Scriptures, and the precepts of prayer are not in vaine. Againe, the promises of God were in vaine, which are made to our prayers: or else they might be fed without bread, and doe other things without meanes. But God hath appointed vs to pray, that he might trie our obedience, and that he might giue his blessing to vs: so that we must vse that, if we will attaine his mercie.

His feruencie is noted by crying, which noted the earnestnes of the affection, not the loudnes of the voyce. The voyce is loude when it commeth to God, as Anna and Samuel are said to crie, and yet they speake 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 soule reioyced, and my spirit &c. And thus it ought to be, because God is a spirit. Iames in the last chapter noteth it by feruentnes, 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 coldnes of prayer: for all men doe know that God in the giuer of all things, and therefore all pray, yea Heretikes and wordly men will pray, yet many prayers are custo∣marie and of fashion.

This zeale may be come to, if we craue of God the feeling of our wants; as the want of meate causeth the stomacke to desire meate; and hereof commeth feruencie (Rom. 8.) and our wants must be considered in respect of our selues, or of others: and not onely in affliction, but also in prosperitie, whose baites haue caused Gods children to take as great wounds at Sathan, as euer they did in aduersitie. And prosperitie will make a man careles and proud, and vaineglorious; as aduersitie doth make a man despaire; and a man is in as great danger in prosperitie, as in aduersitie. Therefore wee haue as great neede to com∣plaine

in prosperitie, as in aduersitie. And therefore though some of great iudgement haue thought, that O Lord haue mercy on vs, and make ••••ste to helpe vs, and such like prayers, being made in the aduersity of the church, ought not to be vsed now in this prosperity. Yet I dare not discredit the iudgment of the ancient in this respect, seeing that it may at all times be made with profit, if there be vnderstanding; for there is euer neede to make this prayer, ••od therefore it may with profit be made.

Our wants must be considered either in our selues, or in others: and in our selues, either in respect of faults in vs, 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 sinnes wee haue euer great neede to pray, and the great barrennes of good things ought to force vs vnto prayer. And the great wants which wee see in our selues, as the emptines of good things: & againe, the great danger of the temptation of the flesh, the world and the diuell. And therefore when Christ had taught his Disciples to pray for the forgiuenes of sinnes, in the next words hee biddeth them pray for the deliuerance from temptation. Now our Creede teacheth vs to belieue that our sinnes are forgiuen vs; and we haue neede to pray, Leade vs not into temp∣tation: therefore euen after we belieue the forgiuenes of sinnes, wee may be tempted to e∣uill: & so Peter, so soone as he had confessed CHRIST to be the sonne of God, was temp∣ted to dehort his Maister from suffering; yea, to denie him, as hee did indeede. And there∣fore whilest they haue not looked to this, the children of God, when they haue most flou∣rished, haue foulie fallen: as Noah, when he had bin deliuered from the flood by the Arke, yet fell into drunkennes. So Adam, Lot, Peter, and others. Therefore these manifold in∣firmities of our soules ought to moue vs to pray. And as the soule hath in it the roote of all sinne, so the bodie hath in it the roote of all diseases: and therefore to pray against sudden death, which hath sometime raigned in the Church, though now wee bee free from it, and manifold diseases, which now wee are subiect to; these things seeing they are in our selues▪ therefore in respect of our selues we haue need to pray.

Againe, the manifold necessities and wants of the Church both in spirituall and tempo∣rall graces, the wants of our wiues, whom wee haue receiued of God, so wee must yeeld to God againe: also the wants of our children, and such like, ought to moue vs continually to pray. But those couetous men which liue and die to themselues, shall once see what need they had to pray, and feele the want of their prayers.

Againe, if wee had no neede at all to pray, yet where is our zeale to Gods glorie? how should we be moued, when we see God dishonoured by the wicked liues of many, and also by the heresies which doe greatly flourish?

Also the dulnesse of our wit, and weakenesse of memorie, and other gifts of the minde, which are often greatly weakened, and often taken away: these ought to moue vs to pray that they may be continued with vs.

Also in prosperitie, for then the diuell doth moue vs to presume, as hee moueth to des∣payre in aduersitie: and hee preuaileth by accusation of sinne in aduersitie, against none, but those which haue presumed in prosperitie.

Againe, in our goods, the danger of fire, theeues, &c: that wee are in. And if we thinke that wee can by wisedome be warie, then wee deceiue our selues: for the most wa••ie haue bene deceiued.

Also in our iourneyes, the danger that we are in: likewise in our names, wee haue great cause to be carefull: for that an ill name commonly followeth the profession of the Gos∣pell: 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 wiues, children, seruants, and euery man in that calling wherein hee is, as the Minister in his calling, as Paul: who is sorie and I am not sorie? and the Magistrates in their circuites, when either they are sluggish themselues, or for want of lawes, cannot doe what they would.

Also the vntowardnes of our kindred, whereby we are often discredited.

Likewise, when we haue enemies, wee haue neede to pray that we be not circumuented by them, and also we must pray for them.

Then in the Church we shall see such scarcenes of Preachers, such a company of Here∣tikes, and other wants, as if the communion of Saints be deare to vs, must needes moue vs to pray.

The Common-wealth also, being subiect to priuie conspiracie, and for raine war where∣by it might be ouerthrowne: these, if men be louers of their countrie, will teach them what neede they haue to pray.

Then if wee see these wants, wee must pray that God will touch vs with the feeling of them, and also that he would make vs thankfull for turning so many iudgements from vs, and so many mercies to vs.

With my whole heart. That is, without hypocrisie he laid it out before the Lord, that he might receiue helpe from him. And this the Lord requireth in our prayers. For though many doe pray and yell, yet because they pray with great corruption, and haue not pow∣red out their heart, therfore they haue not been heard. The heart of man is most vnsearch∣able, and no man can finde it out, but the Lord discloseth it. And therefore neither we, nor others can see it, Ierem. ••7. 9.

This may appeare by those that immediatly vpon the fact, or when punishment is vpon them, will be sorie: but a little after, when the shame and punishment is past, then are they no more touched with it. So when wee are sicke, when wee are in danger of any losse, wee seeme to pray with our whole hearts: yet after wee remember not our vowes, which shew∣eth 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 reuealeth the secret corners and hypocrisie of our hearts, if we will apply it to vs, and not thinke that the word is spoken to others. As wee cannot see our face but in a glasse: so we cannot see our hearts without the word. And if in the word wee will see our hearts, then must we bring them to the presence of God: for he hateth hypocrisie, & will be worship∣ped in truth, and therefore we must be true Israelites. For, seeing that we haue to doe with God, we must come in feare and truth: for the Angels couer their faces, Esay 6 and Gods people euen when they had ioyfull messages yet feared, and said they should dye; because they had seene the Lord; as we see in Daniel, Z••charie, Mary, &c. at the presence of an An∣gell, much more of God. A naturall subiect feareth when he seeth his Prince, especially when he hath made a fault: so we if we bring our selues to Gods presence, we shall be great∣ly humbled; as the man of God doth Psalm. 139. which is most notable for this purpose. And this counsell giueth Dauid to his enemies, Psal. 4 Tremble and sinne not. And 1. Cor. 5. Paul approoueth himselfe to God in all things, because all must appeare before God. And Act. 23. he beleeueth that the Lord will come to iudge the quicke and dead▪ and therefore he laboureth to keepe a good conscience. And surely if we could doe this, to set God be∣fore vs in all our thoughts, words, and deedes, with feare, as he is a glorious God; and with loue, as he is our God in Christ: wee should flie from sinne, because if wee should sinne, it would be reuealed vnto vs, and we should also be in some measure prepared to performe the good, and auoide ill.

When he prayeth that he may keepe Gods statutes, he sheweth 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 vs; according to his good pleasure, whether it be to receiue mercy, or to haue punishment turned from vs.

This is the cause why we obtaine not, because we aske amisse. Iam. 4. Many aske things not agreeable to Gods will, and yet haue them; as heretikes, idolaters, witches, theeues, &c. yet they obtaine not these things in mercy, but to their further condemnation; which he graunteth to his children for their good. Thus he gaue quailes to the Israelites, yet he sent leannes to their soules, which turned to their destruction. And thus haue heretikes, &c. their euill requests graunted. This is the greatest signe of Gods wrath, when by these things hee prepareth them to their iust destruction. This then is no argument that wee should aske things contrary to his will. As their faith is euill, so they haue according to their faith.

Vers. 147 and 148.

I preuented the morning Light and cryed, &c. Mine eyes preuent the night-watches, &c.

WEe may note his great diligence in resorting often to prayer, and his sundrie times frequenting of it. In which diligence, for our instruction, let vs obserue three things. First, often asking. Secondly, Wisedome in this often asking. Thirdly, cheerefulnes in asking.* 1.521

First, wee know, they that are diligent in prayer, will aske often, and can hardly satisfie themselues in their desires, as wee may note in the Prophet, by these former and such like speeches: where we must learne thus much. We must not be content to vse one sigh, or one grone, and away, or a fewe words, and then thinke wee haue prayed well, but we must be importunate with God.* 1.522

That this holie importunitie is to be vsed, wee may see by our Sauiour Christs 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 assiduitie in prayer. Wherefore God often denyeth vs our requests, because we vse not to pursue and prosecute them with seruent prayer. For if we haue prayed twice or thrice for one thing▪ and yet are not heard, but receiue as it were the repulse, wee straitway surcease, and leaue off our prayers: contra∣rie to the practise of this man of God; who would not suffer any repulse, but still continu∣ed his prayer both morning and euening. So that wee are to know, that if we will obtaine mercie, God will sometime deferre his graunt to trie vs, whether wee aske carefully or no,* 1.523 whether wee truly and reuerently esteeme of the thing prayed for, whether wee belieue throughly his mercies and promises, and whether wee will as thankefully vse it, when we haue it, as we did carefully pray for it, before we had it.

The Lord cannot away with our cold asking, and when we giue but one sigh, and there comes sometime one teare, which is as the teare of an harlot; he seeth that we feele not our wants throughly; wee esteeme not of his mercies reuerently; wee make not our request earnestly; and therefore he sendeth vs often as emptie away as we came.

Wee must then giue the Lord no leisure to be free, but prosecute our prayers with im∣portunitie, as did the Widow mentioned in the Gospell.

But we must remember in our often prayer, to vse the wisedome of the spirit, which was* 1.524 the second thing obserued in diligent prayer.

For some vse prayer often, who wanting heauenly discretion, turne it to their owne discommoditie. For some haue peruerted most wickedly these places before alleaged, through too strict a consideration of the assiduitie of praier, and thought that they might giue ouer all their callings in an actiue and cruil life, and wholy and continually bestow all time on prayer. But this was too preposterous a diligence, which that wee may auoyd, it* 1.525 shall be true wisdome, so to deuide the times and seasons, as we may impart those times on prayer, which most may make for Gods glorie, and which best make for our calling. And for those places of our Sauiour Christ and the Apostle, wherein wee are commaunded to pray continually: the meaning is, that we should alwayes be ready and affected to pray, in prosperitie and aduersitie, and at all seasons fit for prayer, that is, when the Lord doth call vs to it, and our estate doth require it.

This doctrine is easie to be heard, but hard to be practised. Well; then this is true wisdom* 1.526 to choose the Sabbath wholy to be spent in the word and prayer from morning to night: and so to deuide the seasons in the other dayes of the weeke, as with Dauid and Daniel▪ we may pray at morning, noontide, and euening, and that therewith we haue a speciall 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 vse which we haue heard: as there is a Sabbath for Gods owne worship; so there is sixe dayes for vs to labour in: and as there is a time of praying; so there is also a time of practising. Neither would the Lord haue vs alwayes reading, hea∣ring, or praying; but after we haue read, heard, and prayed, to shew forth the fri•••• of them in our conuersation to his glorie. And as heretikes in the primitiue Church, and since that

time Monkes and Friers haue laboured to teach a continuall praying; so euen at this day Sathan bewitched the hearts of many with that perswasion; wherefore wee must knowe, that the Lord will haue obedience, rather than sacrifice, and mercie more than burnt offe∣rings. For why doe we heare, but to learne obedience? and why doe wee pray, but to put* 1.527 our prayer in practise? or why haue we knowledge, but to vse it to Gods glorie? Neither doth that saying of our Sauiour Christ to Martha vithstand this doctrine, although many heretikes haue both obiected and peruerted this place, to make it serue their purpose; who falsely alleage the place, saying, Mary hath chosen the better part; whereas the true wordes are, Mary hath chosen the good part: in which place Martha was not reproued in that shee was a good huswife, or for that she entertained Christ; but for ouermuch labouring in her huswiferie and entertainement, at such time as she should haue been better occupied. Nei∣ther was Mary commended for that she did nothing but heare and pray; but for her wise∣dome, in hearing Christ carefully at that time when he preached; and in that she knew, that Christ did lesse care, and would be better satisfied, though her p••ou••sion was more slender, than that to more solemne preparation, they should neglect the doctrine, which was the foo••e of their soules. Otherwise it must be supposed, that Mary was as carefull an huswife as Martha, for els vndoubtedly our Sauiour Christ would not haue so commended her for wisely discerning the times, especially seeing the holy Scriptures count them worse than infidels, which will not prouide for their families.

But this doctrine is sweet to them that maintaine it, that thereby they might auoide all* 1.528 laborious callings, and al crosses which commonly accompanie the same. ••or it is the sub∣till policie of Sathan, when hee cannot get vs to neglect prayer, to endeuour to bring vs preposterously to vse and frequent prayer, by causing vs to lay aside our callings; which according to Gods holy ordinance we had professed: wherefore let vs labour in this wise∣dom of the spirit wholy to take vp the Sabbath to the Lord, and so d••u••••e our other times, as we may still perseuere in our callings, which if we doe, we shal haue better motions, and not incurre so dangerous opinions as we should doe, if we gaue our selues to continuall reading and praying. But shall we speake of this doctrine in this our age, which rather nee∣deth* 1.529 a spurre than a bridle? wherein many pray but obtaine not, because they are not diligent: many heare but are fruitlesse, because they vse no diligence. For besides that they want this wisedome of the Sabbath, that that is appointed for the growing of their soules, is spent in worldly cares. These kinde of men haue their soules very barren, who neither vse the Sabbath, nor redeeme other times of their callings, to bestowe any thing in hearing or praying: or if happily they doe heare, they rather make it a matter to ••arpe at, than to be instructed by it. These men as they will heare no true things, so they will heare false; and though they will marke no good things, yet they will marke 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 sauour of life vnto life: so vnto them that are ill min∣ded, the Lord maketh it the sauour of death vnto death, and giueth them ouer in the pride of their hearts vnto Sathan, that hee may delude them; by deceiueable colours For many will be readie in hearing to snatch at this and that, if any thing may make to cloake their licentiousnes; who as they haue itching eares, and greedie mindes to hunt after euill: so by the iust iudgement of God, they fall into the misunderstanding of the word. And to speake the truth, doe we thinke that the diuell like a roring Lion co••passeth vs about, the flesh daily rebelleth against the spirit, the world continuilly sighteth against vs, are wee truly conscious of that ignorance which ouerwhelmeth vs, and gu••••tie of those manifold temptations which daily ouercome vs, and shall we not thinke that there is great neede to vse the meanes to withstand these, which is the word and prayer? Nay, Gods children not∣withstanding they vse prayer feruently, and accustome themselues to the word diligently,* 1.530 feele the diuell so strong, the flesh so subtile, the world so deceiueable, that they thinke not the Sabbath sufficient; but redeeme all time possible, to bestowe in the meanes to with∣stand their assaults. Besides, if we must needes eate euery day to preserue natural life, needs must we giue our selues to the word and prayer euery day, to preserue that life which wee* 1.531 haue in Christ Iesus. Two sermons on the Sabbath are not sufficient for a man to feede on

all the weeke after, if he be well acquainted with his owne wants, if hee truely consider of his dangers.

Our Sauiour Christ willeth vs, if we wil obtaine, to aske earnestly, if we wil find, to seeke diligently, if we will enter, to knocke continually. Furthermore, this wisedome of the spirit must teach vs to bestowe that time in Gods worship, which is most fit in respect of Gods glory, and our owne estate: wherefore the children of God will not omit the morning, as being the fittest time for all good things.

Humane wisedome teacheth, that in all things, wherein is any commendation & excel∣lencie,* 1.532 the morning time especially is to be spent. The student for his studie, the world••ing for his deuising counteth this time againe. 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 meate shall perish in time, but the word will make our soules co••ti•••••••• for euer, seeing without it our soules cannot liue, and in respect of it all other things are •••••• ••••ng∣byes and accessories: then true wisedome to attaine to it, will make the best choyse of the morning. And if in things which are agreeable to nature, wee serue morning as an helpe to bring things to passe in, much more had we need to vse such helps in those things which are lesse agreeable to nature, aboue nature, yea contrarie to nature; as is prayer, and the spirituall vnderstanding of the word.* 1.533

Nature and experiēce teach vs, that our memorie is quickest, our senses are readiest, our naturall powers ablest in the morning for meditation, because our mind is then free from ill, vaine, and worldly thoughts; our memorie is renewed and hath recouered farre greater strength▪ our senses are not in••eigled with any outward things; our naturall powers being re••••••ed, haue then their greatest libertie. Wherfore seeing by nature we are not capable of the ••••••••; but it goeth with nature as against the dreame or against the ••aire: now neces∣sarie 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 eares, his word, and to season our mindes with meditation of the same: so that wee may walke with Eliah all the day after, in the strength of those things, which out of the word of God we haue heard or read. And although no time is vn∣fit for the word and prayer: yet now we speake not simply what time is fit, but what time rather is most fit herein to be vsed.

On the contrary, when we haue been trauailing in our worldly businesse▪ many things haue occupied our senses, and after much trauaile, wee prouoke our appetite to receiue ••e••••e; and after much l••bouring, and much eating ••o••ned •••••••• ea••••••es, much dulnes ••••••••peth vpon vs, which hardly will admit vs with any good profit to heare the word of God. For euen Gods children though they ••i••iue by all meanes, that they become not op∣pressed with meate and drinke; and yet they feele after their ••epa••••, a naturall ••ea••ines and dulnes, which maketh them lesse able and fit to receieue the word with readme and reue∣rence. For to the receiuing of the word and prayer, two things especially are necessarie:* 1.534 that is, a prepared mind before we begin; and an examination, that meditation with our selues after we haue ended: els, if we come hand ouer head, as good neuer a whit as neuer the better. True it is indeede, that as a man going continually in the sun shall in time haue a blacke hew: so in oft hearing a man may attaine to some knowledge, but he shall neuer without this true preparation and examination of his heart attaine to the soundnesse of iudgement Most needfull it is with prepared minds to come to the word and prayer; be∣cause* 1.535 when we heare the word, the Lord commeth downe into the Church as it were a∣mong vs; and when we pray, we mount vp as it were to heauen among the Angels: where∣fore w•• ••re not to come to so high a banket with vnwashed ••••nds▪ not to draw neere to the mariage, without our wedding garment; but we must take heede, with what foote we enter into the house of the Lord, ••east happily we offer the sacrifice of fo••••es. For foo••es thinke they haue done well, when they haue giuen their bodily presence, when they haue heard and prayed as others doe, neuer preparing their hearts, or examining their owne wants. But wee must learne truly to search our selues, and according to our nec••ssities wee must* 1.536 pray that the ••i••is••ers mouth may be opened, who i•• preaching is the mouth of God speaking to vs, and in praying is our mouth speaking to God for vs.

And surely as for the hearty desire of the godly, euen euill men haue somtimes their mouthes opened to speake some good things; Euen so for want of this affection in the hearers, the good minister doth not speake so plentifully and fruitfully as were to bee wi∣shed. Wherefore, standest thou in neede to be comforted? standest thou in neede to be humbled? standest thou in neede to be exhorted? pray that thine heart may be prepared to conceiue those things which especially concerne thine estate, and that thy pastor may open his mouth to thy profit. For, for the prayers of the godly, the mouth of the vngodly shall vtter profitable things: Balaam shall blesse for Israels sake, and the Lord will be vnto* 1.537 them as an Vnicornes horne, against Balaams cursing: and Caiphas shall prophecie good things of Christ. On the contrary, because the people are ill, Dauid shall number them, and the Lord shall make drie & barren the graces of God in the minister, when the hearts of the hearers are not prepared. And as this preparing of our selues is necessary; so also meditation, and applying that to our selues which wee haue heard and prayed for, that we may see how the word belongeth to vs, and what euent our prayers haue. For alas, what* 1.538 precious seede is cast in the high wayes side, because by meditation it is not laide vp, but the diuell is suffered to come and steale it from vs? To what end is the word, if we hue not according to that which we haue learned? If euery man shall enter thus into himselfe, O Lord, how many sermons haue I heard, but how little haue I profited by them? how long haue thy ministers preached? but how slenderly haue I practised? then should he see what comfort he had in the life of IESVS CHRIST, when so many pearles haue bene cast to swine, and such holy things haue bene giuen to dogs. Likewise as needfull is this exami∣nation of our selues in prayer; if that, after I haue prayed I haue obtained, mine heart may* 1.539 be enlarged to thanksgiuing: if I haue not receiued, I may search the cause in mine owne conscience, & thinke, that the Lord would haue me still to continue my prayers vnto him. Wherefore, seeing we must thus prepare our mindes before, and examine our hearts after,* 1.540 and we are vnapt to heare or pray, after we are refreshed, because our mindes are laden and* 1.541 our bodies are heauie, it shal be good in the morning so soone as we awake, to meditate of* 1.542 GOD our Creatour, to call to minde the glorie of the Appearing of CHRIST, to consi∣der of the day of the Resurrection, and to muse of our rising to Iudgement. Thus doing, we shall see as in a present viewe, all the graces of God set as it were before our eyes, and and many comfortable things of Gods spirit comming to our mindes. This wee see was the practise of the man of God in this place, I preuented (saith he) the morning light.* 1.543

Againe, if in the night, wee will but giue a good sigh when wee awake, although I meane not to take away all naturall refection, wee shall finde great comfort in it. Thus if wee spend the morning in the word and prayer, we shall so walk in the strength of those things* 1.544 which we heare and pray for all the day long, as wee shall vse this Worlde, as though wee vsed it not; wee shall no further vse our callings, then they be helpes to a better countrie: we shall haue our direction out of the word, what to doe, and what to leaue vndone, wee shall doe all things the better to Gods glorie, and to the possessing of our soules continually in peace and patience.

If yet this doctrine be not sufficient to perswade vs, the verie Idolaters will teach vs it, who will rise early and breake their sleepes to goe to the masse: when Aaron had yeelded to the people for making of a calfe, it is said, The people did rise early in the morning. If then Idolaters for their superstitions can cut off their sleepe that in the morning they might leaue in them the deeper impressions, why should wee bee slacke to bestow this time in the musing of the word, that wee may feele the more effectuall operation of it all the day following? What shall I speake of that, Act. 2. That the holie Ghost came downe on the A∣postles in the morning: as may be gathered by the sermon of Peter, when as he telleth them, that it was but the third houre of the day. Where it may appeare, that they before being occupied in prayer and ministring of the Worde, the holie Ghost came downe vpon them. Thus wee see the fittest time to receiue the holy Ghost is in the morning. In e∣uery* 1.545 place almost of the Prophecyes it is sayde, the Lorde stretched out his Arme earlie by the Prophets, to teach vs that this should be the aptest time, both to deliuer and to receiue the word.

If then students, worldlings, Epicures, and idolaters haue made their gain•• of the mor∣ning; if the holy Ghost was then sent downe, and the Prophets at that time would▪ each: let vs with the Prophet of God preuent the Morning light, and take vp the first p••rt of the day, in wisedome of the spirit to the Lords behalfe.

The third thing which we noted was cheerfulnes, whereby we should cherish, fe••de, and* 1.546 support our diligence, without which we can doe nothing diligently long, but we must al∣so doe it painefully. Wherefore the man of God saith, Psalm. 42. 4. I went with the multi∣tude, and led them into the house of God, with the voyce of singing & praise, as 〈…〉〈…〉 kee∣peth a feast. This spirit of cheerefulnes (oh that it were in vs) that we might say one to ano∣ther when the bell tolleth, as though the Lord calleth vs, come, let vs go•• to▪ other ••o the house of God, let vs goe cheerfully: for we goe to a feast, we goe to heare God speake vn∣to vs, and to be partakers of the banket of his word. Well, there is not any one sinne that will more sit vpon the conscience of Gods children, then their negligence in prayer, and want of cheerefulnes in hearing the word, which is the onely meanes to make vs fruitfull in good things, and to withdraw vs from euill.

Thus to support diligence, wee must vse cheerfulnesse, without the which, diligence languisheth, fainteth, and faileth. Therefore the Prophet saith, Psalm. 95. Come, let vs re∣ioyce, let vs sing aloud, let vs come before his face with praise, let vs sing aloud vnto ••am with Psalms. Neither must women heere shake off their duties, as though they were to excuse them∣selues from comming: for in many places of the scriptures wee reade of the zeale of wo∣men, which ouerpassed the zeale of manie men. Luk 8. We reade how certaine women came and followed our Sauiour Christ, and were healed of their infirmities. Mary is com∣mended for her wisedome, in chusing and discerning the times aright. M••••i••, and Mary Magdalen are set downe in the Gospell, for comming early to the sepulcher of our Sauiour Christ, who first appeared vnto them, because they first sought him, Math. 28. we read also, Act. 16. that certaine women came to Philippj, to heare Paul and Timothie and that a cer∣taine woman named Lydia, a seller of purple, attended to the things which Paul spake, who therefore had her heart opened before other men. Well, in loue there is no lacke, in cheerful∣nes* 1.547 there is no negligence, in good will there is no want. And surely, if wee were more cheerfull in these things, we should see such good successe, that we should be grieued with our selues in that we vsed it not before.

The next thing we obserue in prayer was Faith, for that we might thus be diligent, it is* 1.548 needfull wee should belieue, and be confident; for as we must be throwne downe with the feeling of our wants, so must we be raised vp againe, with faith in the promises; because as neede pulls vs vpon our knees, so Faith brings vs to true prayer, hauing a sure perswasion thereby, that we shall obtaine. This faith appeareth here in the man of God, saying, I wai∣ted on thy word, which he did, because he belieued, that the Lord would giue vnto him what∣soeuer he did aske. Wherfore our Sauiour Christ oft vseth these speeches, Thy Faith hath made thee whole: according to thy faith, be it vnto thee. Iames saith, 5. 15. The prayer of the faith∣full, shall saue the si••ke. Rom. 10. How shall they pray to him in whom they haue not beli••ued? I am, 1. 6. Let him that wanteth wisedome aske in Faith, and wauer not, for hee that wandreth, is like a waue of the ••ea, t••st of the winde and caryed away. Neither let that man thinke he shall receiue a∣ny thing of the Lord. So that it is the sure perswasion of Gods mercie towards vs, that lifteth vs vp hands and eyes, euen as the feeling of our wants draweth out ••ig••es and groanes. So that if we belieue, that God feedeth the yong rauens that call vpon him, and gioeth foode to the Lyons, wee must much more belieue that his eares are open to the prayers of his children, & his eyes are ouer the righteous, which call vpon him faithfully. Hitherto saith CHRIST, haue yee asked nothing of my Father, aske now in my Name, and yee shall obtaine. And the Author to the Hebr. 4 16. exhorteth vs, saying, Let vs goe boldly to the Throne of grace, that wee may obtaine mercie. For nothing more grieueth the Lorde than incredulitie, and they that will come to God must belieue Gods promises, and that they shall finde him fa∣uourable to them. Howbeit, we must alwayes remember this, that all the pomises of GOD are in CHRIST, yea, & amen. 2. Cor. 2. For neuer are the promises effectuall without faith, and no Faith without belieuing in God, through Iesus Christ.

Now that Faith may be the more strengthened, we must ioyne there unto patience. For* 1.549 that we may be faithfull, it is needfull to waite on Gods leisure, in tarying by patience, to haue our prayers graunted, according to those promises, wherein by Faith wee belieued. We see, the man of God his Faith was not here cut off at the first brunt, as being discoura∣ged or ready to breake his faith, for he saith, I wai••e on thy word. Likewise he saith, Psal. 135. I haue waited on the Lord, my soule hath waited, and I haue trusted in his word 6. My soule waiteth on the Lord, more then the morning watch watcheth for the morning. 7. Let Israel waite on the Lord, &c. Behold, after he made mention of the mercie of the Lord, he speaketh three times of his patience in wayting on him; so that we see this to bee the propertie of Gods children, first vndoubtedly to take hold of his promises, and then to support their faith by patience, in wayting for the accomplishment of his promises.

Wherefore it is saide, Psalm. 147. 10. The Lord hath no pleasure in the strength of an horse, neither delighteth hee in the legges of man. 11. But the Lord delighteth in them that feare him, and attend vpon his mercie, that is, on them that tarrie on Gods lessure for their succour. And when our Sauiour CHRIST would haue vs perseuere, hee saith, Apocal. vlt. I come quicklie. Whereby, as hee would incite vs to attend the more patiently vpon his com∣ming: So wee must knowe, that the cause why hee yet commeth not, is, because wee are not yet ready to receiue him. To conclude, Hab••c: 2. I will stand vpon my watch, and set mee vpon the Towre, &c. saith the Prophet; and the Lord answered him and saide, 2. Write the vision, and make it plaine vpon tables, that hee may runne that readeth it. 3. For the vision is yet for an appointed time, but at the last it shall speake, and not lie: though it tarrie, waite, or it shall surely come, and shall not stay. Hee will tarrie long to the iudgement of flesh and blood, when hee seemeth not to heare vs, but hee will come quicklie; that is, so soone as wee are prepared.

They may see the fruite of this doctrine, which are most giuen vnto prayer. Now, wee are not to prescribe the Lord his time in hearing our prayers, or graunting our requests, that wee must tarri•• Gods appointed time, wherein wee shalt see the mightie wonders of the Lord. That wee may thus be patient and not fainte, but be constant, wee must feede our mindes with the meditation of Gods promises, whereby we haue shewed, the Prophet of God here supporteth himselfe, neither is any thing more necessarie then this For when to prooue our patience and trie our Faith, there is often a great distance of time betweene the making and obtaining of our requests, wee must haue the Word still recoursing in our minde, vntill the promised time come. For want of which meditation, together with the not obseruing the euent of our prayers, and the want of musing, and diligent exami∣ning our vnbeliefe, wee often faile in obtaining our requests, and fainte in tarying of the Lords leisure.

We see what the man of God his meaning is, when he saith, Mine eye preuented the night watches; in that hee declareth, that they which watched were not so diligent in their wat∣ching, as he was in tarying to see Gods promises accomplished.

We see then, dow needfull a thing it is, to meditate on Gods promises, at such time, as our suit hangeth still at the Throne of grace, without graunt and effect.

Vers: 149.

Heare my voyce according to thy louing kindenesse: O Lord, quicken mee accor∣ding to thy custome.

THe last propertie which wee are to obserue, is, to bee acquainted with the dealings of GOD, either in recompencing his Saints, or reuenging his enemies, either in our selues obserued, or in others. Whereof the Prophet maketh mention when he saith, quicken mee according to thy iudgement: that is, according to thy custome, or as thou art wont to deale with thy people in affliction, and as thou hast done before, both to mee, and also to other of thy seruants.

That this obseruation of the iudgement of God hath bene at other times practised, we may see, Ps. 22. where, after the man of God had complaine! of his manifolde extremities, and had rehearsed his grieuous sorrowes, wherwith he was vexed, he recouereth himselfe,

and groweth in hope saying. 4 Our fathers trusted in thee, they trusted, and thou ••••dd••st ae∣luer them. 5. They called vpon thee, and were deliuered, they trusted in thee, and were not confound∣ded. As if he should haue said: Lord thou art w••nt to deale otherwise in time of olde 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 deale mercifully also with me.* 1.550

We haue often shewed, how iudgement in this Psalme is taken either for the accom∣plishment of Gods promises vnto his children, or the executing of his wrath on his ene∣mies; so that there is a iudgement of mercy, and there is a iudgement of seueritie; the first whereof is vnderstood in this place, as we may gather by the wordes going before, Heare my voyce, O Lord, according to thy louing kindnes: of which couenant of mercy hee also ma∣keth mention in the next portion vers. 7. Consider, O Lord, how I loue thy precepts, quicken me according to thy louing kindnes. This is that couenant of grace wherein the Lord hath pro∣mised to pardon our sinnes, and to heare our prayers; wherefore though in respect of Gods wrath and our sinnes, we dare not appeare before his Maiestie, yet in comparing our cause, which is the Lords cause, with the cause of our aduersaries, who are also the aduersaries of God, and in respect of his mercy in defending his owne cause, and in preseruing them that maintaine a good cause, we may come with boldnes vnto him, and with an assured hope that our prayers shall be heard. Thus wee may call to minde how God is accustomed to deale with his people, fearing before him in respect of our selues, but recouering our selues through hope in his sweete promises, whereon wee must ••o stay our selues, as the remem∣brance of them may support vs: and to doe this the better, we must obserue the accom∣plishment of them both in our selues, and in others. Thus we may see what a great stay it is in trouble, to know that no other trouble ouertaketh vs, none other temptation hath inua∣ded vs, than such as haue ouertaken and inuaded other of Gods children, & wherein they haue found deliuerance.

Further, wee may herein desire the Lord to affoord sentence with vs, when our cause is good though we be not so vpright in defending it, as wee ought to be, or when our good cause is well handled; and that not for our selues, but in respect of our aduersaries ill cause, he would deliuer vs. Wherefore when we will obtaine our requests, we must endeuour as much as in vs lieth, to offer a good cause vnto the Lord, and well handled.

Vers. 150.

They drawe neere, that followe after malice, and are farre from thy law.

Vers. 151.

Thou art neere, O Lord: for all thy commaundements are true.

WE shewed before, that the man of God to the obtaining of his request vseth three especiall arguments: the one drawne from his person in the first foure verses: the other from the person of God in the fift verse: the third and last from the person of his aduersaries, contained in these two verses. The plaine sense whereof briefly is thus much: They, O Lord, that haue an ill cause, are readie to bring their wickednes to an end; and as they are readie to hurt me, so they are farre from thy law: wilt thou then maintaine such? they being so neere my necke? No, they are no more neere to hurt, than thou art neere to deliuer me; they are not neerer with malice, than thou art with deliuerance. Thus hee draweth away his consideration from the iudgemēt of flesh and blood, and looketh down to his watch-tower, and to the Lord his sanctuarie. O Lord, saith he, I haue cried, I haue called vpon thee, and that with mine whole heart; I preuented the morning light, and the night-watches; I waited on thy word, I mediated on thy word; I haue obserued thy iudge∣ments of old: when I am thus neere, wilt thou forsake me? They are farre from thy word, canst thou leaue them vnpunished? no, thou art neere their punishment, and my deliue∣rance. I know as they depart from thee, so they shall not escape vnpunished in the end, be∣cause their sinne is come to such ripenes, as thy iustice can no longer suffer them.

It is a great temptation to Gods children, which haue walked vprightly and kept a good conscience, that the wicked should still be neere their neckes. Wherefore if any such thing hereafter happen to vs, we must not be discomforted, or thinke it very strange, seeing wee see this man of God was not without it: it is no new thing, wee must bee content seeing

God hath so dealt aforetimes with many of his children. On what great cause of thanks∣giuing now haue we, that hauing much more deserued to haue our enemies tramble vpon vs, than others of Gods Saints, haue notwithstanding so long time beene deliuered? And if it come to passe that in time we come to the like temptation, let vs labour to be profitable in the like meditation. For flesh and blood thinke it strange, that wicked mē should flou∣rish in the defending an ill cause, and that good men should be troden downe for main∣taining a good cause. This troubled Iob, Dauid, Ieremie and Habacuk, to see that Gods people should be so tempted. Wherefore when we see the generation of Gods children condemned, and the generation of the wicked iustified, we must call to minde 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 helpe his childrē is, that the wicked may either by his long suffering come to repentance, or else be left excuselesse: Yea after he often stayeth to powre forth his vengeance, because* 1.551 their sinnes are not accomplished, and their iniquitie is not come to the full height, mea∣sure and number, and that his children might haue their secret sinnes punished here, that is, to humble them, to allure them to obedience, to trie their faith, to proue their patience, to worke in them a contempt of this world, and a desire of the world to come: so that that which they suffer vniustly of men, iustly they suffer of God. And when Gods children doe not thus profit, the Lord in mercie will let the rod still tarrie vpon them, vntill they haue profited in some good measure.

Thus wee see the iustice of God wil not suffer him to punish, vntill sinne be come to the full, and the loue of God will not leaue to correct his, vntill there grow some profit; and yet so, as in the meane time the chilren of God sustaine no losse, because whatsoeuer they outwardly lose, they inwardly gaine. 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 bee greater than wee shall bee able to beare; we must knowe, that when the godly once begin to faint, and the wicked thinke they are come to their height, euen then it is due time with the Lord to send happie deliuerance to the one, and a speedy ouerthrow of all the coun••••ls of the other.

The man of God then hauing these effects in him, was neere his deliuerance: but the wicked being in their pride were neere Gods vengeance. How necessarie this doctrine is, common practise may admonish vs: for thus reasoneth flesh and blood in time of aduersi∣tie: We haue thus long kept a good conscience, neither haue wee done against the will of God; we haue serued the Lord this while, yet this is our gaine, our cause is not heard, our enemies crueltie is nothing diminished, but much increased, as though the Lord either heard vs not, or hath forgotten vs. But let vs learne to reason with the Prophet on the con∣trarie: Our enemies, O Lord, are neere to hurt vs: but thou art as neere to deliuer vs: what doe we but obey thee? what doe they but disobey thee? wilt thou then forsake the godly: and canst thou suffer the wicked to prosper? No, thou art the Iudge of the whole world, it cannot be, for thy deliuerance and saluation is ready and neere for them, who labour to keepe faith, and to ioyne thereunto a good conscience. We see then when flesh and blood would perswade vs, that all time of deliuerance is past, euen then faith beholdeth it to bee neere at hand: for when wee thinke that we are at the last cast, then we see saluation and helpe is neerest.

As this doctrine serueth for our comfort, so we must learne for our instruction, that if happily we suffer the longer, yet we shall receiue for our temporall euill, a spirituall recom∣pence; remembring alwaies the Apostles consolation, 1. Pet. 4. who would not haue vs discouraged when we suffer: for they which haue done vs euill, shall be iudged of him, who will come to iudge the quicke and the dead.

Although we see not this by the iudgement of the eye, and by the light of nature, yet al∣though we should die, suffering as weldoers, cursed are they, that shall ouerlie vs: Blessed shall we be, for we shall rest from our labours. God is the iudge of the whole world, of the quicke and of the dead: he will not forsake his, nor leaue his enemies vnreuenged.

Well, although wee perswade our selues of this trueth, yet it is to bee feared, when the

abomination of desolation shall be set vp, we wil notwithstanding all this, stand in a mam∣mering and doubting, what is truth, what is vntruth; what is good, what is euill. But alas, if* 1.552 the Lord should be any thing the longer from vs in helping, no maruel seeing we were the longer from him in obeying. Experience will proue, that though we haue neuer so many outward gifts, neuer so glorious wisedome, yet vnlesse wee still depend on the word and promise, we shall stagger and falter in the time of temptation. For this was the onely staffe that vpheld the man of God, at what time he was ready to stagger.

They are farre from thy Law: that is, as if hee should haue saide; Thou canst not O Lord, but punish them, for thou hast long suffered them, to see, if they will turne; but there is no hope that they will conuert: therefore there is no cause of despaire, that thou wilt not punish them. Oh true faith! O sound perswasion of Gods mercie most needefull in trouble! yea, when the face of all things shal be changed, and things shall be turned vpside downe, we shall know the vse of this doctrine to be aboue gold and siluer. The like were the man of God his Meditations, as wee may see Portion 11. when his eyes failed him, his heart fainted, his spirit panted, and was as the bottle in the smoke; The proud saith he, digged pi••s for me, which is not after thy Law, all thy commaundements are true, they persecute me falsely. Thus wee see hee vseth two effectuall reasons, the one drawne from his owne person, who maintained a good cause: the other from his aduersaries, who defended an ill cause.

Vers. 152.

I haue knowne long since, by thy testimonies, that thou hast established them for euer.

I Know O Lord, not of late, but long since, that thou euer hast beene, and art the selfe same God, thou art no changeling, thou doest not sometime maintaine the cause of thy children, and some other time forsake them. I know now by the couenant and records of thy loue, that thou doest defend thine euen vnto the end: I know that from the beginning thou hast hated & punished sinne, thou hast loued and maintained righteous dealing; I am perswaded that thy iudgements proue not true once or twice alone, but alwayes. We see how needefull it is to vs, for vs to haue knowledge throughly of the testimonies of the Lord. For this was an assured knowledge of the man of God. I haue laboured (saith the Prophet) in effect, to establish my knowledge; whereby I may knowe, that hereafter, which I know now; and that I must knowe that now, which I must knowe hereafter: yea, I haue taken great paines to confirme this knowledge in me, not of late but of long time.

Thus we see how the man of God laboureth to fetch out many arguments to strength∣en himselfe in time of temptation; wherein we also must imitate him: For if wee shall store vp great plentie of reasons, our enemies may push at vs and shake vs, but they shall neuer ouerthrow vs.

PORTION. 21. RESH.

Vers. 153.

Behold mine afflictions and deliuer me, for I haue not forgotten thy Law.

THe selfe same argument and matter is here repeated, which was before, but after another manner. Hee saith portion 16. 1. I haue executed iudgement and iustice, leaue me not to mine oppressours. The which in sense being all one with the other, and seeing we haue deliuered the doctrine at large before, here is not much to be spoken. Onely we may obserue this, he here laieth his misery open, and vnfoldeth his estate before the Lord: Behold (saith he) O Lord, thine eyes are vpon the righteous, thine eares are open to their* 1.553 prayers. Thou seest my case, let me s••e thy grace, that I may knowe for a trueth, that thou lookest on me. The cause then, why we oftentimes are not helped, is, because we hide our troubles from the Lord.

True it is, that the Lord seeth all, although we should hide all; neither needeth he the displaying of our owne miseries, but yet in all troubles hee would haue vs to open and

acknowledge our griefe vnto him, that he might the better make knowne to vs, that hee hath helpe laid vp for vs.

Wherefore we must beware, least at any time we smoother our estate, or seeke vnlawful meanes, but in all things with prayer and supplication make our necessitie knowne to the Lord. His reason ioyned herewith is this: For I haue not forgotten thy Law: that is, although O Lord: there is great want of obedience in me, and I cannot, and haue not exactly kept thy commandements; yet I am none of them that contemne thy Law; wherefore O Lord help me. Thus we see stil that the man of God suffered as a weldoer, teaching vs, that if we suffer as ill-doers, the rod of correction shall not depart from vs, vntill in some measure it hath wrought in vs repentance: but if we suffer with him as wel-doers, we may boldly vse this argument, and with this reason desire the Lord, that hee would take his owne cause which we maintaine, into his own hand. And although he was a sinner, which here he doth not denie, and did forget many particular points of the Law; yet hee purposeth rather to shew, how hee was no notorious sinner, or such a one as did fouly and gr••ssely forget the Law. So his meaning is thus much in effect; Although I haue offended, yet haue I not cast thy Law behind my backe; I find and confesse, how of frailtie and infirmitie I haue offen∣ded, •••••• not maliciously and obstinately.

Wherefore although we cannot be free from all sins, yet we must beware of presumptu∣ous •••• ••••▪ and although we are weake, yet we must not willingly and wittingly depart from the law. What then is the cause, why oft it is so long ere we be deliuered? euen because wee* 1.554 lie in some secret sinne. For wee must plead our cause in a right plea, if wee will pleade with God; if we suffer as wel-doers, wee may pray to the Lord for defence: but if wee suffer as euill-doers, we must labour to repent. Wherefore in all discredit, reproches and ignomi∣nies, we must labour to say in the trueth of our hearts: I haue not forgotten thy Law.

Vers. 154.

Pleade my cause and deliuer me, quicken me according to thy word.

THis agreeth also in the second place with the second verse of the 16 Port▪ whereof we spake before, Answere for thy seruant in that which is good. The children of this world are wiser in their kinde, than the childrē of God, & the man of God had such enemies, as in subtilties were wiser, in force stronger, and more valiant than hee; which made him en∣force his praier to the Lord, that he would be his tower against their assaults, and his aduo∣cate against all their policies.

Thus we see he trusteth not to the equitie of his owne cause, but to the Lord: whereby wee may gather, that the cause why our oppressors preuaile oft against vs, is, because wee trust too much in our owne wits, and leane too farre vpon our owne inuentions, opposing* 1.555 subtiltie to subtiltie, one euill deuice to another, matching and maintaining policie by po∣licie, and not commit our cause to the Lord. Wherfore in such a case, we are to pray to the Lord, to put wisedome into our mouthes, that wee may bee taught what to speake, and strength into our hands, that we may know how to fight.

Quicken me according to thy word: whether the Prophet desireth to be quickned corpo∣rally or spiritually: whether for that hee was readie to be swallowed vp of his aduersaries, or for that hee needed some inward comfort, or whether it were for both, it is not greatly materiall; but I thinke we may safely take it in both senses. For if he were quickned in the spirit, he knew that the other comfort would follow after: So that if we vnderstand it spiri∣tually, he prayeth that by faith and quickning grace, hee might be encouraged to goe on forward, and that he might no more faint hereafter than he had done heretofore. Without which grace supporting and renewing him he was like to quaile vnder the burden. Thus we see Gods children are often at deaths dore in body and soule, and therefore had neede to pray to be quickned.

In that he addeth, according to thy word: he giueth vs to wit, that all our helpe is in the word of God, and that all our helpes which proceede not from the word and promise of God in the end become vaine. Although this doctrin seemeth at the first to be a common thing, yet the onely cause why wee so often faint vnder the crosse, is, because wee forget

Gods promises, or el••e we cannot beleeue that the truth of them particularly belongeth vnto vs. And this is that that maketh the very children of God, so often to stagger, the want whereof is great. Suppose yee saith our Sauiour Christ, that the Sonne of man when he com∣m••th shall find faith on the earth? whereby he noteth what an hard thing it is, to haue true faith, which so is fixed in God, as neuerthelesse there is no faith, but in his word.

Verse. 155.

Saluation it farre from the wicked▪ because they seeke not thy statutes.

HE said in the portion going before, they are farre from thy law: here he saith, they seek▪ not thy statutes: in which words he expresseth his meaning more plainely. In the former place he saith, they were farre from the law; here he confesseth they sought it not at all. His meaning of this verse is thus much: I see their manners are wicked, I know they cannot prosper in them, for thou art the iudge of the world, therfore they haue no interest to saluation. And why? there is no coherence betweene wickednes and saluation. If we were in truth perswaded of this, we would not so ly in sinne. For if we did surely beleeue that sal∣uation pertaineth to none, but to them that keepe a true faith, and therewith labour to ioyne a good conscience, how durst we be so bold Idolaters, so prophane swearers, so vnre∣uerent breakers of the Sabbath? If blasphemous mouthes were throughly perswaded of this, would they not tremble and quake, that now mocke and scoffe at the ministerie, and ministers of the word? we see then how p••arcing words these are. They that depart from God, by going to wisards, they that go farre from his word by changing his holy Sabbath, which is as a day of medicine for the soule, into an hurtfull day, the Lord will also depart from them, the Lord will be farre from their saluation. All sinnes wherein men lie and con∣tinue, put them far from saluation. But who then shall be saued? euen they that labour for faith and a good conscience. Who then shall be damned? they that are farre from faith, and seeke not Gods law.

As this doctrine is to the terrour of the wicked, so it maketh for the comfort of the god∣ly. We see the vngodly proue very couragious, and thriue very notably in their sinne, not being presently punished, because such is our corruption, that vntil we taste some outward smart, we become hardned. This declareth, in that we abstaine from sinne, onely for punishments sake, and we would sinne at riot were there no punishing, that we are but Hypocrites, and such from whom saluation is farre off. Well if saluation be farre from them, that seeke not Gods law; then may we gather on the contrarie, that saluation is neere them that seeke his law: for like is the rule of contraries. If we then labour for faith and a good conscience, we may assure our selues of saluation. Wherefore, wouldest thou haue assurance to be saued? let the word be neere thee in thy mouth, and in thine heart, Rom, 10. 8 Let it dwell plentifully in thee with all manner of wisedome, Col. 3. 16. Here is also a good rule as we see, whereby we may discerne who be good, and who be euill. Here the Lord hath set downe one stedfast order, which is a touchstone to trie al men, and how∣soeuer we account of it, it is alwaies the same, and like to it selfe, condemning sinne, com∣mending holines. Oh to what extremities should we be brought in these latter dayes of sinne and iniquitie; wherein heresies haue so corrupted doctrine, and vngodlines hath so stained our liues, if we had not this constant rule of Gods word among vs▪ Oh what a trea∣sure is it whereby we may see heresie and auoide it: whereby we may see truth and follow it. Which rule of equitie, seeing willingly the wicked depart from, they are worthily plun∣ged and plagued in their owne sinnes.

Vers. 156.

Great are thy tender mercies, O Lord, quicken me according to thy iudgements.

THat is: True it is, I am a sinner, O Lord, but yet I am not a desperate sinner, as mine e∣nemies are; but such a one, as on whom thou wilt shew thy mercies: therefore I hope, that thou wilt helpe. If thou shouldest simply deale with me according to my deseruings, I should be condemned: for who can stand in thy sight iustified: but I compare not my selfe with thee, but with them who are become mine aduersaries.

According to thy iudgements. Such is thy fatherly mercy, which forgiueth my sinnes, and heareth my prayers, that thou wilt not reward me according to mine iniquities, but wilt fauourably looke vpon me, according to the multitude of thy mercies.

Vers. 157.

My persecutors and mine oppressors are many: yet doe I not swarne from thy testimo∣nies.

THis sentence is the same in effect with diuers other in diuers portions of this Psalm. As, The proude haue had me exceedingly in derision: the proude haue digged pits for me: the wicked haue laid a snare for me, and such like.

Now in that he saith, my oppressors are many: he sheweth that he had not to doe with one man or two, but with many. It is a matter, as wee haue shewed before, to be godly among the godly. but he is a diuel, that is euil among Angels, and therefore was he worthily cast downe into hell: and he is a sinner, that will sinne among Saints, and therefore iustly was Adam throwne out of Paradise. If we liue among the godly, what praise is it to be godly? nay, what an horrible thing were it not to be godly? If the Church discipline were truly executed, it were a small commendation to do well, and to abstaine from sinne; yet now in this want, it is praise-worthie to abstaine from sinne for feare of God. But it may be we taste not of such troubles, as the Prophet tasted of, because we liue not so carefull of godli∣nesse, as he did, which if in truth we did, we should haue troubles as he had. Well, we are in this world as sheepe among wolues, to trie vs, whether we will be corrupted with the euil examples of this world, or whether we will swarue from the Lord our God, whilest he pro∣ueth vs.

Their carnall reasoning commeth to nothing, which say, the world is set on euill, the world was neuer so wicked, charitie was neuer so colde, a man cannot now professe with∣out taunts, scoffes, and troubles. For we see here, that the Prophet, in his time, had many and great persecutors, whom notwithstanding so manifold corruptions could nothing mooue. Wherefore we must learne, although sometime we are slaundered, though some∣time we are euill spoken of, taunted and troubled, our estate is not worse than our forefa∣thers hath bene, and the beloued Saints of God haue had before vs. So long as we are well entreated of God and man, we will keepe the lawe: but when we suffer reproaches, taunts, iniuries, losse or discredit we then run either to euill meanes, or to reuengement, or to dis∣paire. Where many iniuries haue bene offered, many haue bene rendred againe: if they haue not requited iniury for iniury with reuenge, they haue vsed some ill means to escape out of their trouble: if they haue not vsed ill meanes, yet they haue secretly begun to mi∣strust God his promises and prouidence, and haue gone to wisards and witches: if they could doe nothing in malice, they would doe something in policie; if they could preuaile with neither, they would fall to dispaire.

But the Prophet of God vseth here no vnlawfull meanes, he goeth not in his affliction* 1.556 to Sorcerers, hee recompenceth not ill for ill, hee did not dispaire in God his promises, he did not thinke with himselfe, that the Lord would defend his enemies cause, and forsake him; but hoped still in God, his good and appointed time to receiue helpe: wherein the man of God is set before vs for our imitation, in that neither his faith could bee shaken, nor his obedience slaked nor daunted. And surely this is Sathans last refuge, and most daungerous assault to perswade vs in affliction, that therefore the Lord doth plunge vs in miserie, because he hath no loue towards vs. But the man of God opposing his faith to all such temptations; saith, I know, O Lord, by the records of thy law, that thou hast laide vp helpe for mee, and that thou art my defender. How sweete and comfortable this is, they which are humbled, and well exercised by temptations know. What greater assault vsed the diuell to our Sauiour Christ, than this: what saith he, doest thou thinke if thou werst Gods childe, thou shouldest want bread: it is not like, if thou werst the sonne of God, that hee would or could suffer thee to be without food? Like are his temptations to vs, art thou, thinkest thou the childe of God? then thou shouldest be helped, then thou shouldest not lie in this case. This was his last dart which he threw at Christ on the crosse, if thou art the

childe of God, then we doubt there is nothing, but thou canst helpe thy selfe. Well, we see here, that the man of God neither mistrusteth Gods promises, nor forsaketh his law. Nei∣ther surely is our faith sound, vntill we can beleeue in miserie; neither is our obedience pure vnlesse we continue, euen when we are oppressed, not of a few, but of many. For then we may perswade our selues to haue true faith, when it is wrought in prosperitie and tried in aduersitie, and being voide of all helpe of men, wee still hope for helpe of God, that we may say: I will not be afraid often thousands of the people, that should beset me round about, Psalm. 4. 6. Though I walke through the vallie of the shadow of death I will feare no euill, for thou art with me, thy rod and thy staffe doe comfort me, Psalm. 23. 4. I am perswaded that neither life, nor death, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other thing shall be able to separate vs from this loue of God, which is in Christ Iesus our Lord.

Verse 158.

I saw the transgressors and was greiued: because they kept not thy word.

THis also in substance we had before, where the Prophet saith, Mine eyes gush out with riuers of water, because they kept not thy law: my zeale hath euen consumed me, because mine enemies haue forgotten thy word. The Prophets words in a word haue this meaning: Lord, as for mine owne things or priuate iniuries, I am cōtent to put them vp, but when I saw they began to breake thy law, this pinched me at the heart. Here we see he was not very nice and delicate, in the defence of his owne case, but when it came to Gods cause he was not* 1.557 smally mooued. Whereby we must learne to translate our zeale to Gods cause, and in de∣fence of his glorie, to haue our heart blood waxe hot, so that euen a godly anger with griefe be stirred vp in vs. For this is the difference, betweene a holy and spirituall anger, and prophane and carnall anger: holy anger is with griefe of the sinne, and without re∣uenge* 1.558 of the person: carnall anger is with reuenge of the person, and without griefe of the sinne. Wherefore if we will haue our anger holy, it must be tempered with griefe, as we did speake before of zeale, wherein we taught, that our anger should feede vpon the sinne, and cōpassion should make vs bleed with griefe for the persons sinning. Well, we may learne, that if we will not swarue from Gods law, we must not onely be grieued for our sinnes, but also for the sinnes of others. For this is the triall of a godly griefe, when we are first grieued with our owne, and then are grieued with the sinnes of others, because true griefe begin∣neth first in our selues, and from our selues it passeth truly vnto others.

On the contrarie, we much bewray our hypocrisie, if we first wade vpon other mens* 1.559 sinnes, and suffer our owne to grow: and if we can fret angerly at a little sinne in another, and can be no whit displeased with a great sinne in our selues.

This is a preposterous griefe, to weep, to sorrow, to sigh for sinnes in others; and not to weepe for the sinnes of our owne soules: and this is want of the true loue of Gods word, To be grieued when wee our selues doe sinne, and to be nothing grieued for the sinnes of others.* 1.560 Wherefore if we be in place, where we want time and opportunitie openly to rebuke sinne and reforme it, at the least let vs labour to be grieued, which griefe must sit so neere our hearts, that when any time or opportunitie serueth, we cease not, nor stay to vtter it with our mouthes. For they that are throughly grieued at the heart, will at one time or other burne, vntill they haue vttered it with their mouth. Wherefore we must labour, whatsoe∣uer sinne we mislike in iudgement, to be grieued for the same in affection: for many can mislike sinne, and it is an easie thing; but few are grieued for sinne, for it is an hard matter. If euer we had neede to mourne for the sinnes of others, we had neede at this day, that our griefe of sinne in time of prosperitie may shew vs, what faith we shall finde in trouble. But no marueile though we be no more grieued with sinnes in others, because we are so little grieued with sinne in our selues▪ For if we were throughly and sincerely grieued with sins in our selues, we should also be grieued with it in others, wheresoeuer we found it: Which griefe we shall not truly haue, vntill we can deuoure all priuate iniuries. And seeing this is the ioy of a true Christian, to see the Gospell haue free passage; and this is the sor∣row and griefe of the childe of God, to see this Gospell hindred: they who reioyce not at

the one, nor sorrow for the other, haue either the loue of the word cold in them, or altoge∣ther none.

And as it is an argument of Gods childe, to be grieued more for one breach of Gods law, than for many priuate offences; so it is an argument of selfe-loue, to take to heart so grieuously priuate euils, and little to be moued as key colde to see the contempt of Gods glorie. Wherefore it followeth in the next verse.

Vers. 159.

Consider, O Lord, how I loue thy precepts: quicken me according to thy l••ving kin∣nesse.

HEre is an argument of true loue: Lord, saith the man of God, I loue thy law in my* 1.561 selfe, I loue it also in others; for looke what good thing is in me, I wish the same in others: I hate sinne in my selfe, I am sorie for it in others: For looke what euill I mislike in my selfe, I am grieued for it in others.

That we may make this a rule, to examine our hearts by: doe we loue the law of God? how shall we know it? euen when we are as glad, that others doe well, and fare well to their saluation, as we would be for our selues; when we are as much grieued, when others doe ill, as if we our selues had done it. For many will come so farre, as to mislike sinne, and to speake vehemently against sinne, but few come to be grieued for sinne: wherefore see∣ing sinne is so ripe, let vs so be grieued for it as we may pray against it, and let vs craue of God to haue this godly griefe stricken into vs, that by that meanes we may be stir••ed vp to prayer, and so we shall in time to come, either reioyce to see our prayers graunted, and our mournings effectuall, or else we shall beare the testimonie of a good conscience, and in as much as in vs doth lie, we shall be guiltlesse of their sinnes. Neither in saying, Consider how I loue thy precepts, doth the man of God say out his good deedes, but humbly confes∣seth to the Lord his owne graces receiued, as may appeare by the words following, where he pleadeth mercie and not merit. This loue wherewith he loued God came from that* 1.562 loue wherewith God first loued him. For he seeing the great loue wherewith God loued him, he was mooued and inforced to loue God againe: so that his purpose is thus much: Thou seest Lord, that I am an enemie to sin in my selfe, for I forget not thy law; thou seest I am an enemie to sin in others, for I am grieued to see them transgresse thy law: wherefore O Lord, quicken me, and let thy louing mercie whereby thou hast created me and redee∣med me in Christ, whereby thou hast deliuered me from so many troubles, and enriched me with so many, and continuall benefits, renew, reuiue, quicken and restore me.

Thus we see it was not his deserts, but Gods louing kindnes, whereof he speaketh: which if we would often meditate of, in seeing how fearefully we are made, how gratiously we are preserued, how mercifully we are redeemed, from how many sinnes we are deliuered, what fearefull iudgements we haue escaped, we should prouoke our selues the more to the loue of God and his word.

Againe, in that he saith, quicken me, we see he acknowledgeth no other life, but that which is from the word, and that we liue by faith: and therefore he teacheth vs, that we should craue our life both temporall and spirituall of God. And if without the word we are not able to liue in the bodily life, much lesse without it are we able to liue the spiri∣tuall life.

Whereas he repeateth this request three times in this one portion, we may know, that* 1.563 he felt great dulnesse and deadnesse in himselfe, which often creepeth euen on the dearest Saints of God: but so as they struggle against it still, and referre themselues to Gods mer∣cie, wherein consisteth our life both spirituall and corporall.

Vers. 160.

The beginning of thy word is truth, and all the iudgements of thy righteousnesse en∣dure for euer.

AS if hee should say: I beleeue that thou wilt thus quicken men, because the verie be∣ginning of thy Word is most iust and true; and when thou diddest first enter into

couenant with me, I did finde that thou diddest not deceiue me, nor beguile me▪ and when by thy spirit thou madest me beleeue thy couenant, thou meanest trut•• •••• I know that ••s thou diddest promise, thou wil•• performe: for thou art no more liberall in promising, than faithfull and iust in performing, and thy iudgement will be as righteous, as thy promise is true; wherefore as soone as thou speakest, trueth proceedeth from thee; so •• know that thou wilt defend and preserue me, that thy iudgements may s••••••e as righteou, in thee.* 1.564 And as this was particular to him: so is it generall to all for where the Lord doth in mer∣cie promise, there in righteousnesse he will performe: and where the Lord in w••••••h do•••• threaten, there in iudgement he wil righteously execute. For where he 〈◊〉〈◊〉, he shew∣eth himselfe true; and when he performeth, he executeth righteousness & when the Lord threatneth, he manifesteth himselfe to be iust; & when he executeth, he proueth himselfe 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 doest promise that thou w••••t watch ouer thy children, and that no temptation shall ouercome them; I know this promise is true, and therefore as thou diddest promise in truth in the beginning, so wil•• thou performe in righ∣teousnes in the ending. For both in beginning and in ending, thou •••••• ••like and true. How iniurious then are we to the Lord, who will doubt of Gods promises, that in prosperitie he will renue our hearts, and put into vs a good spirit? And why doe we doubt of his proui∣dence in aduersitie, seeing his promise hath euer his issue in truth and veritie? and seeing the Lord will not leaue vs, vntill euery word that he hath spoken come to pass: for hea∣uen and earth shall passe, but not one word of his mouth shall faile. And as the conside∣ration hereof doth cōfort vs in his promises, so also must it humble vs in his threatnings. Seeing then he hath pronounced, and giuen out his sentence, that no vnrighteous per∣sons, nor fornicatours, nor idolaters, nor adultere••s, nor wantons, nor buggerers, ••••r theeues, nor couetous, nor drunkards, nor ••a••lers, nor extortioners, shall inherit then his kingdome: as this is truth, so it shall surely come to passe in his righteous iudgement. So that they that haue done these things, without speciall grace and singular repentance, shall surely be damned. For as true as the word of God is, so righteous are his iudgements. He is true of his mouth, when the word passeth from him; he is iust in his workes, when he is righteous in performing.

Thus we see that to be soundly grounded in faith, we must couple with the promises of God his performance, with his threatnings his executions. Thus also must we fight a∣gainst vnbeleefe: so that if we will not 〈◊〉〈◊〉 the Lord of vntruth, we must waite for the accomplishmēt of his truth. Whether then concerning ••••s mercy, his promise be of new∣nes of life, of forgiuenes of sinnes, of his prouidence▪ or of life euerlasting: we must streng∣then our faith with assurance, that as his word is true; so also his executing of it is righ∣teous. So that the word of God shall certainly haue an issue, either to humble vs by profi∣ting, or else to debarre vs of his kingdome in refusing it.

The sense then of the man of God is plaine and euident, in shewing whatsoeuer the Lord hath spoken for good in his promise, he will performe it to his children. Whatsoeuer he hath threatned for euill, he will execute it vpon the sinners: so that we may be assured of the full accomplishment of his promises, and of the righteous executing of his iudge∣ments.

PORTION. 21. SHIN.

Vers. 161.

Princes haue persecuted me without cause: but mine heart stood in awe of thy word.

AS the man of God not long before shewed, that he had many persecutors: so here she sheweth they were no meane men, nor of the inferiour sort, but mightie Princes; neither Princes of a prophane people, but rulers of the chosen of God the Iewes; and that he did not suffer for deserts as an ill doer, but innocently

as one that had ••••••ther presu〈…〉〈…〉 transgre••s••d against the Maiestie of God, neither disobediently done against th〈…〉〈…〉.

〈◊〉〈◊〉 this was no 〈◊〉〈◊〉 temptation, in that Princes (who should haue taken ••is part against his ene••••••••, •••••• whom he should haue received countenance in his cause, being good.) should 〈…〉〈…〉 and goe against him. For what 〈◊〉〈◊〉 ••t to haue the 〈◊〉〈◊〉 to be our 〈◊〉〈◊〉, who should ••ee the gouernou•••• of Gods Church, in that hee should be•• 〈◊〉〈◊〉 to thinke, that 〈◊〉〈◊〉 the gou••rnours of the people we••e ••••••, or that his 〈13 lines〉〈13 lines〉 one •••••••••• of your head; ••f no•• one 〈◊〉〈◊〉, 〈◊〉〈◊〉 lesse your bodie; i•• ••••pp••ly 〈…〉〈…〉, yet not the soule. You s•••• ••••e ••••••••l•• bodies of feathered fowles, 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 penie; how then can they haue power vpon your bodies, without leaue of the Lord, see∣ing ye are far more pretious in his sight, and hee taketh a further care of your bodies? But if for my glorie yee shall lay downe your liues, they can reuenge themselues but of your bodies, as for your soule they cannot touch it.

But m••ne heart 〈…〉〈…〉we of thy word, &c. Here wee see the greater feare ouercame the l••••s••. If the faces of Princes be terrible, because their angrie lookes threaten euill, & their wrathfull words ••enace death, because whatsoeuer they will doe, they can doe, and what∣soeuer they can doe, they dare doe; yet f••are them not (••aith Christ) but feare him who in his wrath 〈…〉〈…〉 ••••ule into hell. They can take and attach the bodie, but the good e••t •••• of the soule can they not 〈◊〉〈◊〉: but rather feare him who can arrest the bodie, and afterward can ••lso atta••h the soule.

The 〈…〉〈…〉het may be this: I was afraide to displease thee, O Lord, and 〈…〉〈…〉 no•• to please m•••••• enemies, although they were mightier then I. Thus 〈…〉〈…〉 h••w he w•••• •• 〈◊〉〈◊〉, and that hee perseuered in the feare of God, without 〈◊〉〈◊〉. For (••••••th h••) though the feare of my mightie aduersaries was great; ••et, •••••• 〈◊〉〈◊〉 the fe••re of thee had ••••asoned mine heart, and had left suc•• a deep impression in to 〈…〉〈…〉 th•••• by infidelitie I should mistrust thee, or by diso∣bedience* 1.565 I 〈…〉〈…〉. Wherefore the spirituall feare of thee ouercame ••ll cor∣porall feare of 〈◊〉〈◊〉.

The r〈…〉〈…〉 corporall feare are which so much d••unteth the heart, is, to craue a greater feare of Gods Maiestie••, the strength whereof may ouermatch the 〈◊〉〈◊〉 feare. When the Kings of 〈◊〉〈◊〉 had conspired against the people of God, the Prophet of God said vnto them▪ Esay 8. 12. Say ••ee 〈◊〉〈◊〉, A confed••racie to all them to wh••me this people ••••ith, a confedera•••••• neither 〈…〉〈…〉▪, nor be afraid of them▪ 13. Sanctifie the Lord of Hostes, and let him be 〈…〉〈…〉 your dr••••••. And least we should think that this apper∣taineth not as well to all Christians as to the Iewes; Let vs heare what the Apost•••• Peter ••aith▪ 1. Per•• 3. 14▪ Blessed are y••e if we suffer for righteousnes sake: yea, feare not 〈…〉〈…〉e, nei∣ther be troubled 15. But 〈◊〉〈◊〉 the Lord in your hearts: & be ready 〈…〉〈…〉 were to euery sin ••n that 〈◊〉〈◊〉 you a reason, of the ••o••e that is in you. Were the blessed Apostle sheweth, that wee are not readie to make Confession of our hope, vntill wee put away this feare, and sanctifie the Lord in our harts, glorifying his truth in promising, and his 〈◊〉〈◊〉

in performing. And to applie this to our selues: if the Magistrate should bring v••to the Racke or torture, to betray the good cause of God, or innocencie of our brethren, let vs rather feare to displease God for his threatnings, then man for his punishment.

And in particular example to applie this doctrine, we heare (Ierem. 1. 17.) what the Lord saith to the Prophet: Say not, I am a childe, &c. Be not afraide of their faces: for I am with thee to deliuer thee, saith the Lord. Here the Lord addeth, ver. 17. Thou therfore 〈◊〉〈◊〉 vp thy loynes, and arise, and speake vnto all that I commaund thee; be not afraide of their faces, least I destroy thee before them. In which place the Lord setteth downe a promise to assist him, and a threat∣ning to punish him: both which did so preuaile, that he durst speake boldly, and prouoke the King to wrath. Acts 5. wee reade, that when the Priests and Sadduces, being full of in∣dignation, laide 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 vs (say they) as much as yee will, we care not for it, we feare to discredit the blessed promise, and light∣ly to passe ouer the heauie threatnings of our God, and wee feare you not. Againe, this feare was written in the heart of Paul, 1. Cor 9. 16. Though I preach the Gospell, I haue nothing to reioyce of: for necessitie is laid vpon me, and woe to vnto me if I preach not the Gospell, &c. How∣soeuer we thinke this easie to be learned, it is doubtlesse most hard to be practised. For, though Princes doe not their duties, yet wee must not therefore rebell against them: and though we be persecuted of rulers without a cause, yet we must stand in awe of Gods word: and our Sauiour CHRIST hath pronounced, that whosoeuer striketh with the sword shall pe∣rish with the sworde.

If then either our Princes shall be vngodly, or their vnder officers vnfaithfull, we must not therevpon grudge to pay tribute, to giue taske, and to yeeld subsidie: but we must doe them euen with conscience, as to the ordinance appointed of God, knowing and acknow∣ledging, that the hand of Gods wrath in their corrupt Gouernment, is iustly layd vpon vs for some sinne. Wherefore the holy Ghost saith, Eccl. 10. 20. Curse not the King, no not in thy thought: neither curse the Rich in thy bed-chamber: for the fowle of the heauen shall carrie the voyce, & that which hath wings shall declare the matter. If then our Princes should vse all their tribute to sensualitie, or take vp all their taxes for pleasure, withour either feare of God, or loue of their Common-wealth; yet curse not the King, saith the Wiseman, no not in thy bed-chamber. So that if flesh and blood should moue vs to murmure, that wee should be readie to thinke euill of them that are in authoritie, the holy Ghost here warneth vs that wee vse no such speeches, and put away such thoughts, because, both our speeches and thoughts stand at the controlling of God his iudgements: but we must humbly ascribe it to our sinne, that hee withdraweth his grace from them, and pulleth his wrath vpon vs. Wherefore if we thinke, as many worldly men doe, that thoughts are free, and are not cal∣led into the Court, and that euery man is a King in his priuie chamber: the spirite of God chargeth our conscience here before the Court of heauen, and telleth vs, that our cham∣bers are the Lords chambers also; and therefore as true Israelites, euen in secret we should thinke no guile, for the Lord will reueale it, and punish it openly: yea, euen the fowles of the ayre shall bewray our vnfaithfulnes.

To come lower to our selues, because we must not thinke, that this affection must be in Dauid and not in vs, for so shall we make vnprofitable whatsoeuer is taught: whereas the man of God did feare to offend, euen when Princes are against him; we not onely cannot sustaine so great a triall in the feare of our God, but if the losse of any worldly pelfe come to vs, we are straight voyde of all feare, and cannot abide to be taught any good thought; we are vnquiet vntill we haue consulted with wizards & witches, not withstanding in awe of* 1.566 Gods threatnings against that sinne. Deu. 18. 10 Let none be found among you that vseth witch∣craft. 11. Or that is a charmer, or that counselleth with spirits, or a southsayer, or that asketh coun∣sell at the dead. 12. For all that doe such things are abomination to the Lord, &c. where the Lord counteth no otherwise of these things, then of the vp-heape of sinne. Againe, 1. Chron. 10. 13. it is said, that Saul died for his transgression that hee committed against the Lorde, euen a∣gainst the word of the Lord, which hee kept not, in that hee sought and asked counsell of a Familiar spirit, 14. And asked not of the Lord, &c. where we see, that in reckoning Saul his sinne, this

is the la••••, and wrappeth vp all the rest, in that hee asked not counsell of the Lord, but went to a witch. So this was the heape of his sinne, this filled the iust measure of his iniquities, because when he should haue repented of all other sinnes, hee made this the full heape of his sinnes, and pulled consequently vpon him the height of Gods iudgements, for he was cut off from the kingdome, and desperately ended his life, Esay ••8. when the Lord recko∣ned vp the sinnes of the people, as their infidelity, their obstinacie, he commeth at the last to their sorceries, saying, 19. When such shall say vnto you, enquire of them that haue a spirite of diu••••ation, and at the south sayers, which whisper & murmure: should not a people enquire at their God? from the liuing to the dead, &c. Therefore the Lord denounceth plagues and punish∣ments on euery side to fall vpon them.

Looke into the destruction of the old cities, namely of the Egyptians, of the Moabites, of the Assyrians, and of the Philistines, and yee shall see how witcherie was the most espe∣ciall cause of their destruction. So shall we thinke now, that the feare of God doth touch* 1.567 their hearts, who for losse of so small pelfe runne to wizards? Well, we are here to learne, that as where the Lords feare doth so rule our hearts, that we sanctifie the Lord therein, we are free from the greatest temptations; So, where this reuerent feare of God is wanting, there is no temptation, though neuer so vile and grosse, but we will yeeld vnto it.

The prouidence of the Lord being so rich, and his hand so wide and large, we must not be afraide of so small a losse of worldly goods. Wee know that Zedechiah being a Prince, Iere. 37. when the feare of God was gone from him, feared that the very common people would mocke him, so that he could not obey the Prophet. Againe, we know that Ieremiah being the Prophet, hauing this reuerent feare of God seasoning his heart, was nothing dis∣maid, with all that either Zedechiah or any other of the kings could do vnto him. Among many places, excellent is that, Iob. 31. where the man of God, partly to stop the mouths of his aduersaries, partly to comfort his own soule, with the record of a good conscience, and partly to shew the secret iudgements of God, and that he did not suffer for his sinnes, as he was accused, but for som secret cause best known to the Lord; he testifieth how free he was from fornication, from adulterie, from iniuries, from vnmercifulnes, from crueltie with his seruants, and from oppression; and sheweth the cause why all these things were in him, because the Lord beheld all his wayes, and told all his steps. First, for fornication, he made a co∣uenant with his eyes, because there is no portion, no inheritance, from the Almightie, to the wicked, but destruction, and strange punishments to the workers of iniquitie: and as of fornication, so also he speaketh, how he was preserued by the feare of Gods iudgements from adulterie; 'and afterward comming to shewe his innocencie in not cruelly dealing with his seruants, he saith, If I should contemne the iudgement of my seruant, &c ••hat then shall I doe, when God standeth vp! and when he shall visite mee, what shall I answere?

Againe, he professeth, that the cause why he did not oppresse nor iniurie others, was, not that hee refrained for feare of men, but for feare of God. For saith he, If I haue lift vp mine head against the fatherlesse, &c. I thinke my shoulder bones would goe out of their sockets, Gods iudgements were fearfull vnto me, & I could not be deliuered from his Highnes, &c. And though he might by his great countenance which he did beare, haue dealt roughly with men, and might haue made afraide a great multitude; Yet (saith he) the most contemptible of the fami∣lies did not feare me. Yea, though the men were farre lesse then hee, yet hee could not hide his sinne as Adam, he could not conceale his iniquitie in his bosome.

Whosoeuer then wilbe trulie religious, and make a conscience of sinne in sinceritie, he must thus walke in the feare of God; and though he might so doe, as no man could euer touch him for his outward conuersation; though he did not run into the hand of the Ma∣gistrate; and no man thogh he would, could say, Black is his eye: he must submit himselfe to what perill soeuer, and ouercome all feare of mans power, with feare of Gods punish∣ments. And we must know, that if there be some sin in vs, on which the ciuill law can take no hold; yet the fear of the law of God must be in stead vnto vs of all lawes; knowing that though we escape the court of men, we cannot escape the iudgements of God; who will iudge vs, not according to the law of man, but according to his own law. So that the chil∣dren of God are so far off frō flattering themselues in these sinnes, where mans lawes faile,

and which they doe not punish, that they labour the more against them, fearing that God will punish those sins more grieuously in the world to come, which by the law of man in this world he doth not correct: And because by mans punishing we are oft brought to re∣pent of those sinnes, wherein now oft times we die without any repentance. So that we see how effectuall an instrument of God this feare of his law is, against all kinds of sinne what∣soeuer. For though in politike lawes, there be no lawes against swearing, breaking of the Sabbath, or filthie speaking; yet Gods children are not for that cause such as cast off all feare; but such, as by so much the rather feare and suspect such sinnes.

Now in that the man of God saith, in awe of thy word: see, the man of God performeth that feare to Gods word, which he oweth to God himselfe. This is profitably to be consi∣dered of vs. If any deale now adaies with a prophane worldling, in things concerning the true knowledge of God, and the way of saluation, he will answere: What tell yee me of these things? tell me what you can; I am sure of this, you can tell me no more than this: Loue God aboue all, and thy neighbour as thy selfe, and I trust I shall loue God as well as you, or the best learned. But here is their hypocrisie descried, in that they haue so small loue to the word. For our Sauiour Christ witnesseth, Iohn 8. He that is of God heareth Gods word: if ye were of God, ye would loue his word: so one may say to this effect; if we feare God, we stand in awe of his word. Wherefore the man of God saith, Oh, how loue I thy law▪ protesting that loue to the law: which he had to God. And as he saith, O Lord thou art my portion: so he saith also, thy testimonies haue I taken as an heritage. Thus we must honour God in Christ, and Christ in his word. For looke what honour God would haue, he would haue vs shew vnto Christ, and looke what honour Christ would haue, he would haue it done to his word. Wherefore the Apostles not reuerencing our Sauiour Christ onely for his person, but also for his word, said: Maister, whither shall we goe from thee, thou hast the word of spirit and life?

As this corrupt opinion of the feare of God is in the worldlings, so also is it in heretikes, and in the familie of loue, who perswade themselues to loue God, when they loue heresies more than the word: but herein are those hypocrites and heretikes descried, they will ge∣nerally confesse they loue and feare God: but examine them in any particular, either of doctrine or of life, and they will bewray their want of loue by heresie, and their want of feare by lying in some grosse sinne.

Here is then a touch stone for them that can say: I trust I feare God, if I feared not God, how should I hope to prosper, or how should I liue? for if their feare be tried by the word, and their feare of the word be tried by particular sins, they will soone bewray themselues.* 1.568 Againe, many there be, who will say they feare God, whilest sicknesse, pouertie, or some crosse lieth vpon them: but when affliction is past ouer, and prosperitie commeth, let the Lord strike vpon their hearts neuer so hardly, and they will not feare. Wherefore the Pro∣phet Esay saith, chap. 28. 15. Because ye haue said, we haue made a couenant with death, and with hell we are at agreement, though a scourge runne ouer vs, and passe thorow, it shall not come at vs. And 18. The couenant with death shall be disanulled, and your agreement with hell shall not stand, when a scourge shall runne ouer you, and passe thorow, then shall you be troden vnder by it. And though sometimes we feare with Pharaoh the present tokens of Gods wrath, as the thun∣der, the lightning, the earthquake, and such like: yet we make them scarsely as the wonders that last nine da••es, neither feare we the word of God. In stead of all the plagues whereof we reade in the old Testament, as of the opening of the earth, of the ouerflowing with wa∣ters, of fire comming down from heauen, we heare but one named in the new Testament, namely, that they that doe such things, for which those plagues did come, shall not enter into the kingdome of heauen; which one doth so terrifie Gods children, that they had lea∣uer beare all the afflictions of Iob, and all the plagues of Egypt than that one; for all those are but forerunners of this one iudgement, and this is the full heape of all other threat∣nings. In that he saith, my heart standeth in awe: he sheweth his feare was not couertly as in the vngodly. For at one time or other the Lord may shake the vilest villaine in the world with feare of his iudgements, and sometimes to feele terrour: but this kinde of feare soone vanisheth away, and sinketh not into the heart, how much soeuer it be striken into the

head. For we see whilest God lyeth ••ore vpon vs by some terrible iudgement of thunder, lightnings, or earthquakes, how euery prophane 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 ouer, their feare is also ouer. The most desperate feare; but it sitteth not, it dwelleth not* 1.569 long vpon their hearts; but as a flash of Lightning suddenly striketh the face, and sud∣denly is gone: So a flashing sight of Gods Maiestie striketh their hearts, and suddenly is departed.

Wee must not then haue an ouer-hearing of Gods threatnings, nor an ouer-fearing of his iudgements. For many will like the word, because they like it in iudgement, or for that it increaseth their knowledge, but few loue it in heart; because it renueth their affections. For though our iudgement hee wrought vpon, yet the heart is not wrought on, which is Gods place: wherin if he by y^e ministerie of his word once take sure hold, it wil forthwith go to the eye, eare, and hand, & the whole body, and wilbe effectuall. Now what is a more effectuall bridle against sinne, then still to thinke 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 haue his bodie giuen to the Lyons, yet would he not doe any thing against Gods lawes. Neither did Daniel suffer all this, because hee would not be an Idolater, but for that he would not denie the worship to the true God, but professed the same openly, in setting open his windowes, and mani∣festing his true religion for the space of three dayes. And why did he thus? euen because the feare of God did so touch his heart, that the feare of man did nothing dismay him: so that neither the gaine nor promotion which hee might haue had, by the King on the one side, nor the danger and losse which was layd vnto him on the other side, could make him at all to displease God. And as the feare 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 feare of God is wanting, the mightie Prince shall stand in awe of his poorest subiect. 1. Sam. 15. When Saul had a flat commaundement from the Lord, who from a meane stocke and base parentage was aduanced to the kingdome to destroy the King, he contra∣rie to the Lords commaundement, saueth Agag, yea, and a great while stoutly iustifieth his sinne before Samuel: but when he had streightly charged his conscience, hee added, the feare of the people moued me to doe it: as if he should haue said; I was afraid that the people in ••o doing would haue gone from me, and haue denied me the honour which they were wont to yeeld vnto me. Thus we see a poore soule, and with Gods feare, feareth not a Prince, and a mightie King without this feare feared the poore people.

This feare of God also keepeth the godly; that in all their distresses they dare not open their mouthes to any foule speech, or corrupt language. When Iob was spoyled of all hee had, and wicked men had taken it from him, he saith in the humblenes of spirit, and feare of his God, the Lord giueth, and the Lorde taketh blessed be the name of the Lord He durst not chase against the Chaldeans, although he was in this miserable perplexitie: for the feare of God so gaged his heart, that he durst not nourish any euill thoughts, or breake out into e∣uill words to displease the Lorde; Contrariwise, where this feare is not, wee shall see great murmuring and grudging, because Leuit. 20. the Lord saith: If any man turne after such, as worke with spirits, and after southsayers, then will I set my face against that person. Let him keepe his sinne as close as he will, and hide it as much as he can, yet I the Lord wil finde it out. In vaine then wee see doe words fl••e out brutishly from wordly men, who say they feare and loue God, when they neither belieue his promises, nor feare his threatnings, nor loue that which he commandeth, no•• hate that which he forbiddeth. Well, runne they in the last day, whither they will, yell they neuer so much, to haue the rockes to couer them, and the hills to hide them, the word will iudge those worldlings, heretikes, and scorners.

But they will thus say: wee aske not counsell of the diuell as you charge vs: yea, but* 1.570 God his word so saith, that hee that goeth to witches and wizards, goes to aske counsell of the diuell. Againe as wee said before, for want of this feare, we see, how impudent sinners are in those things, which ciuill Lawes doe not restraine, fearing euen punishment more then Gods iudgement. He that feareth God is no theefe; why? because mans lawe saith,

that he that stealeth shall be hanged? no but because Gods Law saith, Thou shalt not steale. Though the place be neuer so secret where he may sinne, although i•• bee no manifest vn∣righteousnesse, and grosse iniurie, yet if it were but to denie the last thing, which were right and due, the childe of God both feareth punishment of God, if hee had done it, or if he haue not done it, he trembleth to doe it. And Saint Iames hee reasoneth thus: that hee that hath commanded one thing hath also commaunded another: and hee that forbid∣deth one thing, hath forbidden another. And surely howsoeuer mans law punisheth one, and dispenseth with another sinne, yet the word of God rewardeth all obedience, and pu∣nisheth all disobedience. So that he that hath saide as well, Thou shalt not commit adulterie, as, Thou shalt not doe murder, hath as well pronounced the shutting of the kingdome of heauen against adulterers, as against murderers, 1. Cor. 6. which thing Gods childrē know∣ing, make as great a conscience of swearing, banning, cursing, breaking of the Sabbath, drunkennesse, adulterie and lying, which in mans law escape scotfree; as of theft, which by Ciuill law is adiudged worthie of death: because that God that saith, Thou shalt not steale; hee also saith, Thou shalt not take the name of the Lord in vaine: thou shalt keepe holy the Sab∣bath, &c. Suppose they that those things are not forbidden by the law of God, which are not prohibited by the law of man? Then no maruaile though there bee so fewe theeues, and so many Sabbath breakers; why there bee so fewe murtherers, and so many swearers: because men abstaine from theft and murther, for feare of temporal punishment, and men haue no care to eschue swearing & prophaning of God his Sabbath; because they feare no externall punishment. See here is mens conscience, here is their religion, this is their de∣uotion. Well, haddest thou neuer su••n gifts outwardly, without this reuerent feare of God, thou shalt neuer enter into God his kingdome. But peraduenture, when thou shalt come to answere before the tribunall of God, thou wilt say, O Lord, I knewe not by mans lawe that breach of thy Sabbath, or swearing were such great sinnes: heare what the Lord will answere: I gaue thee my law, whereby thou shouldest bee gouerned, neither did I giue any commandement in more ample and flat words, than the lawe of my Sabbath; wherefore seeing thou hast manifestly cast my law behinde thee, and made lesse account of my com∣mandements, and iudgements, than of mans law and threatnings, I adiudge thee to eter∣nall damnation.

Great indeede is the benefit of mans lawes, to restraine sin, and to bring to repentance, yea often the punishment of man, and shame thereof preuenteth the iudgement of God, and shame of hell fire: because wee see many haue been more ashamed of sinne at the gal∣lowes, than others that haue died vpon their beds. Howbeit where this law is not executed, and sinne seuerely punished; or where there be any sinnes, which come not within the pre∣cincts of mans iurisdiction, it is most certaine, they shall not escape the punishment of God. Wherefore we must otherwise stand in awe of Gods law, than mans law doth punish, if we will with the man of God from our heart stand in feare of his word.

This feare maketh seruants as faithfull in their maisters absence, as in their presence, because it keepeth vnder the most secret sinnes. For hypocrites flie sinne before men, but sinne greedily behind their backs; and they sinne not because mans law will punish them, not because Gods law doth forbid them. But God his children abhorre sinne, as wel priuie as manifest, and that because sinne is sinne, and not in that it is punishable by mans 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 asse, a foole, and a slaue, to leaue sinne: but it is loue, con∣science, and obedience, that moueth Gods children willingly to abhorre it.

Vers. 162.

I reioyce at thy word, as one that findeth great spoyles.

AS he hath spoken of his feare, so now he speaketh of his ioy. Great is the ioy of them that finde spoyles: for spoyles bring victorie, and victorie makes the triumph: so that spoyle brings profit, and the victorie pleasure, both then must needes cause great ioy. His meaning then is: that what battaile soeuer he did fight, what towne soeuer he spoiled,

his ioy was nothing so great, as it was in taking pleasure in God his word. Heere then is a true note to discerne vs from hypocrites, when we take comfort in nothing so much as in* 1.571 the word of God.

But some will say, that this extraordinarie ioy appertaineth to the Prophet, rather than to vs: wherfore let vs heare what the holy Ghost speaketh hereof in the Gospel, as Rom. 5. We haue peace towards God, and reioyce vnder the hope of the glorie of God. And Philip 4 he cal∣leth it, The peace of God which passeth all vnderstanding: and the Apostle 1. Pet. 1. shewing how in the mercie of God wee are begotten againe vnto a liuely hope by the resurrection of Iesus Christ from the dead, to an inheritance immortall and vndefiled, reserued in hea∣uen for vs, biddeth vs to reioyce with ioy vnspeakable and glorious. And Paul 1. Cor. 2. 9. sheweth what cause we haue to reioyce, because the things which eye hath not seene, neither eare hath heard, neither came into mans heart, are, which God hath prepared for them that loue him. These things we see are such as are common to all: why then doe Gods children so much reioyce in the word? First, in consideration of their owne vile and miserable estates; then in consideration of God his loue and Christ his merits for them. For they conside∣ring with themselues, that by nature they are nothing but vassal of sinne, the bondslaues of the diuel, the enemies of God, and fire-brands of hell, and that by Christ they are freed from their sins, set at libertie from Sathan, ransomed from hell, and reconciled vnto God, and that he will bring vnto them the fruite of his death, and benefit of his resurrection, by killing sin in them, and quickning them vnto righteousnes, & remembring (Colos. 2. 14.) that Christ hath taken away the hand-writing, and fastened it vnto his crosse, and that euery mem∣ber, through him, hath spoiled the principalities and powers, and led captiue the world, the flesh and the diuel, and hath made a shew of them openly, and hath triumphed ouer them in the same crosse, feele such a ioy as neuer any earthly conquerors felt the like. For looke how farre greater the victory of sinne and Sathan is, aboue the victorie of men: so farre greater is the ioy,* 1.572 and more glorious is the triumph of Christians, than of earthly Captaines. And as farre as the robes of Christ his righteousnes are richer than the royall armes of Princes: so farre doth the ioy of Gods children exceed all the ioy of the Princes of this world. Whosoeuer then haue not this ioy, by so much they shew themselues as yet to be more carnall, more worldly, and more subiect to Sathan.

At thy word. Still we must obserue this, that what affections soeuer we pretend to God, they must be tried by his blessed word, whether it be of loue, or of fear, or of ioy. Whosoe∣uer then will say, they are merie in God, as they hope, when their mirth is not in the word,* 1.573 and they can reioyce in Christ as well as others, and yet they reioyce in vanitie and world∣ly things, they deceiue thēselues: yea, although they did not reioyce in ill things, yet they cannot reioyce in prayer, they cannot reioyce in the word, they haue no ioy in the Sacra∣ments, whereby notwithstanding they attain all precious things, and an inheritance which fadeth not away. But alas, how can men ioy? how can they sp••••rt? how can they laugh so earnestly at vaine things, and take so little comfort and solace in Gods worde? and why doth the word of God make vs so dull? why doth prayer make vs so heauie? why doth meditation cause vs to be so sad? Euen because wee are so carnall and earthly minded. Well, the Prophet Esay sheweth, chap 58. what is the ioy of Gods children: 13. 〈…〉〈…〉hou turne away thy foote from the Sabbath▪ from do•••••• thy will in mine holie day 〈◊〉〈◊〉 ••••ll the ab•••••••• a de∣light, to consecrate it as glorious to the Lord, &c. And the Prophet Dauid, Psalm 63. Thy lo∣uing kindnesse is better then life, therefore my lips shall praise thee. And Psalm. 84. 4. Blessed are they that dwell in thy house they will euer praise thee. 10. A day in thy Court is better then a thou∣sand other where: I had rather bee a doore-keeper in the house of m•• God th••n to dwell in the ta∣bernacle of wickednes. Psal. 42 4. I went with the multitude, and led them into the house of God, with the voyce of singing and praise, as a multitude that keepeth a Feast. This is the ioy of God his children, this ioy will neuer leaue vs, no not in the graue, it will accompany vs to the iudgement seate of God.

If wee will reioyce in GOD his word, God will reioyce in vs. But alas! doe not all men reioyce in vanities? and yet they shall perish with men, and men shall perish with the a∣buse of them Whereas that ioy so farre excelleth this; how is it that this is so farre pre∣ferred

before that? Doe wee not thinke him to be a foolish man, who will make the day of* 1.574 his pleasure in playing and sporting, whereas hee should make it the day of his profit in buying and selling? Would we not account him a mad man, who might be encouraged to goe into the field, with a promise to carrie away the victorie, and to triumph ouer his ene∣mies, if he linger the time vntill the occasion be past, by the incurse of his enemies, and so he willingly leese the victorie, and make his aduersaries to triumph ouer him? How foolish then are they to passe the Sabbath, which is the market day of the soule, and wherein the Lord calleth vs to come buy honey, wine, milke and oyle, and that without peny or peny∣worth, in vaine pleasures willingly, to leese such spirituall and heauenly profits? And how mad are they that on this day may receiue both counsell for policie, and furniture for strength, to encounter against the world, the flesh and the diuell, and runne rather to ••••••∣thie pleasures, suffering themselues willingly to be a pray for the diuell, to bee seduced by sinne, to be ouercome of the flesh, and troden downe of the world? True it is, that we haue* 1.575 many bickerings, and fight many skirmishes in the weeke dayes: but on the Lords Sab∣bath especially wee fall to the maine battaile, and we come as it were to hand-strokes, and buckle with our enemies hand to hand. Doe wee not thinke this a daungerous thing then, when the Lord doth offer as it were into our hands the spoyle of sinne, Sathan, the world, and the flesh, and wee willingly and vnthankfully will suffer our selues, and offer our selues to be spoyled of them? Where is now our ioy in the word? where is our spoyle wherein we should triumph? Well, if men reioyce so much when they giue the foyle to their enemies, and pray vpon the spoyles, wee may easily coniecture how greatly they sor∣row, that take the foyle at their aduersaries hand, and are become a pray and a spoyle be∣fore them. For the same is the reason of contraries. And to applie this same to vs: if we tru∣ly reioyce, when we haue subdued our affections, murdered our temptations, and put to flight the world, the flesh and the diuell, making a shew of them through Christ; how much must wee be grieued, when our affections haue carried vs captiue, our temptations haue slaine the soule, and our enemies haue taken the spoyle of all those spirituall graces which before wee possessed. This then must trie our repentance whether wee haue this sorrow or no, when the rage of sin hath spoiled vs of God his grace. This affection wee see was in the Prophet Dauid, Psal. 51. who crieth, Haue mercie vpon me, according to thy louing kindnesse, make me heare ioy and gladnes, that the bones which thou hast broken may reioyce: Create in mee a cleane heart, O God, renue a right spirit within me: Cast me not away from thy presence, and take not thine holy spirit from me. Where Dauid complaineth, that his heart was hardened, blind was his vnderstanding, troubled was his minde, and his soule in bondage of sinne, and in danger to lose Gods spirit. Thus wee see how hee felt himselfe spoyled of all the graces of God.

When then we shal see the flesh or the world hath taken from vs all comfort in the word* 1.576 and in prayer, and that wee begin to be dull in good things, we must know for a truth, that either Sathan, the flesh or the world haue giuen vs some ••oyle, and that they haue taken rich spoyles from vs. Wherefore wee are not after sinne to be too quiet with our selues, as wee vse to bee, if wee truly consider of this: for our ioy should not bee so great in one, but our sorrowe should be as great in the other: and as wee reioyce when wee haue gotten the victorie; so must wee sorrow when wee haue lost, and they haue gotten the spoyles. For if wee find ioy of conscience, to make a shew of our enemies, because we haue spoyled them▪ euen so when they shall spoyle vs, that our vnderstanding be blinde, our hearts made dull, when wee cannot with comfort call God our Father; when wee can get no power of our sinnes; when we are wauering in our perseuerance; if there be in vs any regard of our glo∣rie, or any respect of our dignity and our kingdome, when Sathan hath so spoiled vs, great should be our sorrow.

But this is the cause, why we doe not sooner recouer our selues in fighting, because wee feele not the losse of our spoyles, and therefore no maruaile if in Christ we feele not our strength renewed It is no smal dignitie, to be a companion with the Angels, to be the chil∣dren of God, fellow heires with God; it is no little prerogatiue, to be royall Priests before the Lord; it is no smal honour to be counted Prophets; it is no little preheminence, to wait

for a kingdome: but shall we looke to be the members of Christ, and fellow heires with him, and shall we not seuer our selues from the world, the flesh and the diuell? nay, as he offereth to vs the one, so he forbiddeth to vs the other. If we were redeemed, not with gold and siluer, but with the most pretious blood of the immaculate Lambe, how thankfull should we be in all manner of obedience? If we were called to an holy conuersation, and not to the lusts of the flesh, how holily should we walke? Wherefore if the Lord so call vs to the banquet, and allure vs to such rich spoyles on the Sabbath day, if any shall say, I can∣not come, I must marrie a wife; I must goe see my farme; I must goe about my businesse: Oh how vnworthie guests shall we be! and how worthie to be trampled vnder the feete of our aduersaries? But here may arise a question: how can feare and ioy dwell in a man at once? that he should truly feare Gods word, and heartily reioyce in the same, when as not∣withstanding in the holy Scriptures, we may often obserue this thing, as Psal. 5. 7. I will* 1.577 come into thine house in the multitude of thy mercies, and in thy feare will I worship toward thy holy Temple. And in Psal. 2. 11. Serue the Lord in feare, and reioyce in trembling: and in this Octo∣narie which we here haue in hand, I stood in awe at thy word: and I reioyced at thy word. We answere, we must know what kinde of feare this is, it is not that feare which is of the iudge∣ments of God alone, but a feare ioyned with his mercies. For there is a feare of his iudge∣ments alone, which hindreth the certaintie of faith: and there is a feare of his iudgements, tempered with a feare of his mercies, which beateth downe the securitie of the flesh; of which the man of God speaketh, Psal. 130 4. Mercie is with thee, therefore thou shalt be fea∣red: that is, Therefore are thine afraide to displease thee, because they haue tasted of thy goodnesse, and because thou of nature art mercifull. He speaketh then of that feare, which is assured of Gods mercies, as of his iudgements. Wherefore as there is a difference be∣tweene the feare of seruants and the feare of sonnes; because seruants doe their businesse more vnwillingly; and sonnes doe their duties more cheerefully: so there is a difference betweene the obedience of the godly, proceeding from a childish feare to obey their Fa∣ther, and the grudging obeying of the wicked, in a seruile and slauish feare of punishment.

Vers. 163.

I hate falsehood and abhorre it, but thy law doe I loue.

THe meane, how the man of God came to this ioy of the word, was, in that his hart was wel purged of the things contrary vnto it, wherin he sheweth, that it is not possible for vs truly to reioice in the word, vntil we be brought to the perfit hatred of the corruptions.

By falsehood, he meaneth not that breach of charitie, which is forbidden in the ninth Commandement, but whatsoeuer is opposite to the true word of God. In this sense we did also take it, Port. 4. and 5. Take from me the way of lying, and graunt me gratiously thy law. Where lying is nothing else, but that which is contrarie to the word, either in doctrine or in life. Likewise Port. 15. 2. I hate vaine inuentions, but thy law doe I loue: In this meaning, Sathan is said to be the father of lies, and we vse to say, God onely is true, and man is a liar: that is, as God is good, so is he true; as man is euill of himselfe, so is he false. His meaning then is, that he hated that, which was contrarie to the word.

I hate and abhorre, &c This sheweth that he had no light hatred, but a thorow hatred of it, which is also shewed, Psal. 139. 21. Doe I not hate them O Lord that hate thee? And doe not I earnestly contend with those that rise vp against thee? I hate them with an vnfained hatred, as they were mine vtter enemies. Prou. 29. 27. A wicked man is an abomination to the iust, and he that is vpright in his cause, is an abomination to the wicked. True hatred hath this nature, to abhorre the thing hated, as a daintie woman abhorreth to touch a toad. And we expresse this thing in our affections, breaking oft into these speeches: I abhorre it, I cannot abide to heare of it, I quake, I shake, I am the worse when I heare it.

We are here taught then, that as loue being cold will soone faile, so our hatred being* 1.578 cold, will soone slake; and as loue must be hot, if wee will haue it continuall, so hatred must be with abhorring, if we will haue it permanent. Wherefore we see, where our first loue waxeth cold to prayer, and the not abhorring of the want of prayer is, there we fall into a carelesnesse of prayer: and where our zeale is not hot against sinne, and sinners, and we

make but a ••est of it, when we should make warre against them, to the spending of the heart* 1.579 blood, we are often ready to fall into sinne. And although we be not maintainers of sinne, (for that were the highest degree of sinne) yet if we be not abhor••ers of sinne, we may for a time keepe in, yet in the e••d we shall bewray our selues And thus when we are too smooth and too gentle (although I reprchend not that louing rebuking and admonishing of* 1.580 Christians) we shall be taught to be zealous. We see, that we cannot say, that we truely re∣ioyce in the word, vntill we haue a perfit hatred of falsehood.

No maruell then, though we reioyce no more in God, seeing we doe not so abhorre our sinne as we should doe. Neither doe we throughly abhorre sinne, because we neuer felt the inestimable and vnspeakable treasures of the peace of conscience. Wherefore as we must not onely loue God, but loue exceedingly; so we must not onely hate ill, but abhorre it* 1.581 zealously. For when abhorring of sinne falleth ••o hating; and hating of sinne falleth to misliking, and misliking commeth little to esteeme of sin, we are in a relapse. We cannot then loue God too much, nor hate ill too much. We must also labour to haue our loue and hatred proportionable to the things loued and hated, and our affections must be answe∣rable, either in liking the things which are commaunded, or in misliking the things which are forbidden.

If our first loue decay, it will first come to be cold, and then to be none. Wherefore the holy Ghost doth exhort men in the booke of the Prouerbs, that their loue should be who∣ly set on their wiues, and so they should not couet any other. And Isaac, who is said to loue his wife Rebecca deerely, neuer fell into the sin of Polygamie or concubines: So our loue* 1.582 to the word, must be so through a loue, that it take vp all our affections, and so may shut out all that comes in the way, which either might empaire part of our loue, or spoyle vs of the whole. We see in them, that are irreconciliable, what hatred is in them. We may see, how many hauing found sometimes terrour of conscience, haue fallen from the hatred of sinne to the like of it, and so haue made relapse either into old sins, from which they were deliuered, or else into some new sins, where with before they were not acquainted. Where∣fore we must pray, that our loue to good things, and hatred to euill, may daily be growing. For if we stand at a stay we shall come to lesse and lesse, yea in the end we shall shake hands* 1.583 with sinne againe. For many are so cold in the pursuite of sinne, that it is to be feared, that the Lord will plague vs, either with heresie or with profanenesse. For whereof commeth our commending of Papists and heretikes, that we can say, Surely he is an honest man, it is pitie he is a Papist, I knew neuer any ill by him; it is to be feared, we shall come to be such Papists, for want of more feruent hatred against them.

Vers. 164.

Seuen times a day doe I praise thee, because of thy righteous iudgements.

AS before the man of God spake of his ioy, feare, and hatred; so now he sheweth his loue, which therefore seemeth to be no colde loue, because it made him seuen times a day to praise the Lord. As the children of God cannot satisfie themselues in the hatred of sinne, no more can they satisfie themselues in the loue of the Lord. And as for their true hatred of sinne, they abhor it not onely in themselues but in others; so for the true loue of the Lord, they loue it not only in themselues but in others, wheresoeuer they finde it. The meaning of the man of God briefely is thus much: because I see, O Lord, that thou per∣formest thy promise vnto thy children, and executest thy threatnings on the wicked, I praise thee, and when I consider the examples of thy iudgements and see thy truth so iust, I delight in praising thee.

The cause then why we haue no more pleasure in praising God, is because we obserue no more diligently Gods mercy, and truth fulfilled and executed in our selues, or in others.

Seuen times a day. If this be vsed on any day, doubtlesse on the Sabbath day, because in respect of our callings, other dayes are full of distractions, neither are the mindes at such libertie as they are at other times. The Apostle Ephes. 5. 16. saith, Be not drunke with wine, wherein is excesse, but be ye fulfilled in the spirit; 29. speaking vnto your selues in psalmes, hymnes, and spirituall songs, &c: as if he should say, whereas other men cannot be merie, vnlesse they

be mad, and they can finde no solace, without their own conceits; yet it is good for you in your most mirth to be plentiful in the spirit & in good affections. The same thing is vrged Colos. 3. 16 Let the word of God dwell plentifully in you in all wisedome, teaching and admonishing your owne selues in Psalmes, &c. What shall now become of them? who thinke they doe God great good seruice, to come twise on the Lord his day to the Church, and thinke it a suffici∣ent discharge for them, seeing the Prophet protesteth, that hee came seuen times a day to praise God: that is, Often he resorted to this sacrifice: for this phrase of speech is vsuall in the word to set down a certaine number to expresse an vncertaine thing. These remember not the often frequenting of priuate praier, thanksgiuing, conference, admonitiō, prepara∣tion, visiting of the sicke, almes giuing, which be duties of loue, annexed with the former publike duties of religion, and as wel to be vsed in the Lords day as the other. If this then be not to be done on the Sabbath day, when should we do it? True it is, that with the good seruants of God Dauid and Daniel, wee take vp euery day at morning, noonetide and eue∣ning to praise the Lord, but especially wee must remember to speake of these wonderfull workes of the Lord in the Sabbath: as that 92 Psalme, which is a Psalme of the Sabbath, doth teach vs. Thus see, how the Sabbath should wholy from morning to night be spent in these exercises, and therefore is it set apart from all other dayes, because that worship of God which we doe but in part on other dayes, may now wholy be spent on the Lord.

We see in time of Poperie, how holy men would be at their solemne feasts, as at Christ his tide, Easter, Candlemasse as they call it, Holy thursday and Al-saints day. Were they so superstitious in ill, and shall we be cold in good things? were they so feruent in idolatrie? and shall we be so zealeles in the Lord his dayes, wherein we haue all things? doth not this day teach vs the benefits of Christs birth, the profit of his Passion, the fruite of his Resur∣rection, the glorie of his Ascension, the ioy of the comming of the holy Ghost? doth it not teach vs, how in this world, we may praise God with his Angels, and how hereafter we shall be occupied in heauen? Wherefore let vs pray often in that day, let vs examine our hearts what sinnes we haue done, what benefits we haue receiued; let vs prepare our selues before the congregation is gathered, when they are assembled let vs so pray and heare, that after the departure we may examine our hearing by meditating, applying, and conferring the prayers by the effects of them. Thus in priuate and publike exercises in matters of religion and practises of loue, we are to spend the whole Sabbath. Alas, how far are they now from praising God, now seuen times in the day, who passe it ouer in pleasures, and so end it in their owne delights? who no maruell must needes slip in common life, who fall so deepely into God his course.

Doe I praise thee? By naming one part of the exercise of God his worship, hee compre∣hendeth many: for it is not like that he contented himselfe with praising of God; but that he also prayed, heard, meditated, and conferred of the word, and setting downe by name that, whereunto we are most vnapt, and most hardly drawne; he includeth those things, which more willingly, and easily we are brought vnto. If any haue occasion seuen times and often to praise the Lord; it is our age, who from the abundance of God his blessings, should not onely haue our hearts enlarged: but also from our aboundance of the heart, our mouthes with praises should be filled.

Because of thy righteous iudgements: This is not the onely thing in the word; but there are promises and threatnings: but the iudgements of God comprehend all, in that they are seene as we haue shewed, in fulfilling his promises, and executing his threatnings. True it is, we must praise him for the creation of the world, for his louing promises made vnto vs: but we can neuer see truly the ••rration, vntill wee obserue his prouidence, neither can we effectually praise him for his promises, vntil we diligently obserue his iudgements. For then we truely praise God for his promises and threatnings, when wee praise him for his executing of them. This therefore requireth an experimentall faith, and therefore we shal see in all the Psalmes of Moses, Deborah, Ezechiah, Dauid, and Esay, that it was vsuall to them then to make them, whē either they had receiued some notable deliuerance, or their enemies had some notable ouerthrow, or the Church obtained some speciall benefit: As after the deliuerāce by the read sea, after they had safely passed through the wildernes, and

had put to flight the armie of the al••••••••s. •••••• what els doth the History, which is 〈…〉〈…〉▪ of things p••••t, ••••ach vs; but to praise God by ••••eing God to be such •• 〈…〉〈…〉 he is in his p••••••is••s?

Looke what the law generally speaketh of, 〈◊〉〈◊〉 concerning these 〈…〉〈…〉 to be done, or l••f vndone; either of p••••••••es or 〈…〉〈…〉 of the Prophets, the things done which were com••••unded▪ 〈…〉〈…〉 to them, which did according to Gods 〈…〉〈…〉, the 〈…〉〈…〉 forbidden, or else the threatnings executed on them which did ••o 〈…〉〈…〉∣mandemēt This we shall see wonderfully to increase our faith if we 〈…〉〈…〉 of the Prophets with the time of the law. If we compare our 〈…〉〈…〉 our Sauiour Christ, Matth 24. 24. that there 〈…〉〈…〉 Christs▪ & 〈…〉〈…〉 to feare, that they which would not learne of the truth▪ shall learne of 〈…〉〈…〉. We may call to mind, how many earnest professors in king Edward 〈…〉〈…〉 papists in Queene Maries dayes, and how many heretofore christians •••• Queene Maries dayes, are now become zealelesse worldlings, and they that were ••••en 〈◊〉〈◊〉, •••• ••••••t height they are growne, and wee shall see sufficient matter to praise God his righteous iudgements. Againe if we consider the great mercy of God, 〈…〉〈…〉 our country men, who were in banishment, we shall haue great cause to be thankefull.

Vers. 165

They that ••••••e thy law shall haue a gre••t p••••••••••ritie: or rather, shall haue no m••••••••r of offence, or occasion of st••mbl••••g, and they shall haue no hurt.

TH••se in se••se agree with that which the man of God s••i••l, Port 65. I 〈…〉〈…〉 liber∣tie for I seeke thy 〈◊〉〈◊〉. In which places the Prophet sheweth, 〈◊〉〈◊〉 they 〈◊〉〈◊〉 ••••aue peace in minde▪ and shall walke at libertie, & not be entangled, they 〈◊〉〈◊〉 ••••ue no man∣ner of offence, neither shall any stumbling blockes be l•••••• in their waies, which carefully seeke to obey the will of God.

This is the benefit of them, that know & receiue the word in loue, that they shall escape dangers, doubtes, in streights and plagues: so that in all th••se they shall finde happie is∣sues, and wholsome out g••••e in what streights or troubles they a•••• 〈◊〉〈◊〉. They then ••••t walke in this knowledge and loue of God his law▪ shall ••••u•• this grace▪ and no man shal be able to take it from them: seeing then it is 〈◊〉〈◊〉 in vs••l, to be careful of nothing more then to be directed in our plagues, ••et most of vs fa••l•• in •••••• 〈◊〉〈◊〉 to ••••••••, by following too much their owne deuises, and not the prescript rule of the wor••. Here 〈◊〉〈◊〉 is described the happie estate of God his children, that by faith and loue shall 〈…〉〈…〉▪ and con∣tinually haue the blessing of God, watching ouer them in all 〈◊〉〈◊〉 ••o••••gs, & whatsoeuer tumult come on them, yet they shall possesse their soules in patience▪ and not be plunged and ouerwhelmed in these miseries as other men are. O most sin••ul••r commendation of the word in working such peace, in promising such successe, in our affaires, and in deliue∣ring vs from all ill things?

That loue thy ••••••. Wee see here is required that faith which worketh by loue: for ma∣ny* 1.584 will say that they beleeue who bewray their want of faith, by want of loue▪ It is then, that saith which worketh by loue, that maketh vs so to delight in the law of the Lord. Here∣hence commeth so much disquietnes, and so many crosse blowes in our at••••mp••s▪ because our faith is so small, & our loue to the word ••o little. When we sh••l 〈◊〉〈◊〉 then the destruction of our mindes, so many ditches, hedges, walles, g••ins & snares, we must consider the chiefe cause, to be our want of loue to the word, not that it alwayes so appeareth •••• fleshe and blood, but that to faith it is apparant, which learneth out of the word, Iohn 17 In the world* 1.585 •••••••• shall haue troubl••••▪ but •••• me they shall haue p••ace: as if our Sauiour should haue saide: how∣soeuer fl••sh and blood thinke▪ & others iudge ouer vs, heauen and earth shall passe; but his pro〈…〉〈…〉le. Yee shall haue peace in trouble: for God that hath ••••oken it is no more liberall in promising, than faithfull in performing▪ if thē we haue trou••les, it is for want of faith & loue of the word. And as here is a plentiful comfort for them who loue the word: so is there a fearful threatning to the wicked, which the Prophet Esay in his 47 & 48.

chapters speaketh: there is no peace saith the Lord) vnto the wicked, but the wicked are like the raging sea that cannot rest, whose waters cast vp mire and durt. In which place after the Prophet had promised this good successe to God his people, hee addeth, that the wicked shall not bee partakers of it. For as the Sea hoysteth vp, and is stirred more vehemently with the tempest and winde, and being once moued, one waue fighteth with another: so that in that continuall conflict, much froth and filthie scumme is cast and spued out: so, so soone as any tempest of temptation hath stirred vp a wicked mans minde, and one temp∣tation beginneth to fight with another, many foming and corrupt affections are spued out which disturbe the peace of the minde and offend all the beholders.

God his children seeing those troubles to helpe them, which hurt the world, finde only the truth of this doctrine, howsoeuer in time of prosperitie the wicked would seeme to be in as great quietnes as the other. But as the deepe sea in a calme day seemeth to be as still as other waters, vntill by the tempest of windes the raging of the one make a plaine diffe∣rence from the other: so the wicked doe seeme to haue as great peace as the godly, whilest no trouble bloweth vpon them: but so soone as the storme of temptation ariseth, then the hellish waues of their fearefull torments yeeld a manifest distinction betweene their rage and the estate of the godly.

The very Heathen had a taste of these vnquiet brunts & anguishes of spirit, which they tearmed Furies, which tosse a mans conscience with such continual accusations, as neither* 1.586 eating nor drinking, nor sleeping nor waking, nor speaking, nor keeping silence they can finde any quiet. Neither is there any greater plague than this, as testifieth the Wiseman in the booke of the Prouerbs: Giue mee any plague, sauing the plague of the heart, &c. No mar∣uaile: for when our reason and appetite fight one with another, and there is an hurly bur∣ly within vs, wee shall finde nothing to be more pretious than the peace of conscience, which so commendeth vs to God, that we shall finde in trouble peace, in banishment our countrie, in imprisonment libertie, in death life. What madnesse then is it to put this peace from vs, and to hale towards vs as with cart ropes these direful plagues of the spirit, which so torment vs in this life, & without repentance in death wil bring vs to hell. If then by the grace of God his spirit, wee would oft set before vs some serious meditation of death, and thinke earnestly of our departure from hence, euen as our deliuerāce out of the flesh were then at hand, doubtlesse we should finde by that an approued triall of the image of that e∣state which we should haue, if death indeede were present. And if in the quietnes of our mindes on our beds at midnight, we would without hypocrisie present our selues before God his iudgement seate, as if Christ in that instance did appeare in the cloudes, we would redeeme this benefit and peace of conscience with all the goods in the world. Wherefore as the Prophet exhorteth vs, it is good thus to examine our selues, and not to tarrie the triall of our hearts, vntil affliction commeth vpon vs, but in the calme of our minds to vse this practise in trembling. Let vs pray then that this may still sound in our eares, that vn∣to them that loue God, all things shall turne to the best, as wee may see Iosh. 1. Psalm. 1. Rom. 8. And as to them that loue, all things counted ill, doe turne to the best: so to the wicked all things that are counted good doe turne to the worst: so that when a mans con∣science doth boyle with finne, all his pleasures, profits and glory will the further feede on him to his griefe, and awake the more the troubles of his minde. Contrariwise, the godly in the death of Christ shall haue all their troubles so sanctified, that reason would wonder to see their happie issues out of so fearfull dangers. Yet we see God his promise will bring it to passe.

Well, we see how this verse followeth of experience the verse going before, as if the Pro∣phet had said: I see, O Lord, that they that loue the law haue good successe, and whatsoe∣uer befalleth to flesh and blood most contrarie, it is turned to their saluation: contrariwise in them that feare thee not, I obserue thus much, how they are plagued here and there, and how in their chiefe felicitie they are subiect to thy curse. For as for thē that are delighted with thy law, if they be rich, they swell not; if they abound, they are not puffed vp; if they prosper in name, bodie and goods, they are not proud, but vse this world as though they vsed it not: if thou callest them to a contrarie estate, they are thankfull; and if they want,

or fall into sicknes, or infamie, they fret not, they despaire not; they are not so appalled in their spirits, but still they beleeue on thee, they call on thee, they glorifie thee, euen vntill their deaths.

Wee shall not onely see the truth of this in the Patriarches and Prophets, and Apostles, and in the Primitiue Church, but also in the Saints of God of late memorie in King Ed∣ward his daies, who vsed their time as though they vsed it not, when affliction came, they neither feared, nor forswore themselues, but quietly suffered imprisonment, banishment, torment and martyrdome, as the deare children of God. We may call now to minde how the blessed man Dauid behaued himselfe in all his miseries, and how Saul plunged him∣selfe in disobedience, who thinking in time of God his iudgement to followe his owne wi••, fell from sinne to sinne, vntill he fell into a furie, when hee began to aske counsaile of the diuell, and afterward by the iustice of God had a miserable death. The like we may see in the Egyptians, Babylonians, Caldeans and Israelites, when they forsooke the Lord. In comparing these things together, wee shall marke the workes of God, and how they that loue not the truth in loue, are plagued of the Lord with anguish, distractions, and terrors of minde, some ending their liues in treasons, some in prophanenes, some in heresies, some in shame, and some otherwise.

They that loue thy law, &c Rom. 8. 28▪ We know that all things worke together for the best vn∣to them that loue God, &c. This is a thing worthie of obseruation, that he saith, Th••y that loue thy law. For it is an easie matter to say, that wee loue God, as Heretikes, Atheists, and the Fa∣milie of loue will bragge, but they loue not with the man of God the word, which is the true and onely touch stone to t••ie vs, whether wee loue God or no. Wherefore the Apostle Iohn saith▪ 1 Ioh. 5 3 This is the loue of God if we keepe his commandements. This then must be remembred, whatsoeuer loue we pretend to God, we must beare it to his word; and looke how little our loue is to the word, so little in trueth is our loue to God. And this is that which discerneth the feruent loue of the godly, from the cold loue of the wicked. Where∣fore as the Prophet saith, Psalm. 16. 5. The Lord is the portion of mine inheritance: so hee saith Psal 119. 111. Thy test montes haue I taken as mine heritage for euer. We must thinke then that this doctrine standeth in neede of our meditation and prayer, to trie ourselues, if wee f••••re the Lord, how we feare his threatnings; if we loue the Lord, how wee are affected to his promises, and to that which he commandeth. So shall wee see that the godly haue the Angels of God continually waiting on them, least they should hurt their foote against a stone; and though they haue many troubles, yet they take no offence at them. If we dili∣gently consider how Dauid prospered, whilest he continued in the loue of God, what di∣stresse in his affaires disquietnes of mind, streights in his kingdome▪ & punishments in his children be felt, when he began to loue carnally, we shall haue a sufficient truth of this do∣ctrine. And for our example wee haue seene, how they that loued God, either died well, as they liued well; or else by their martyrdome glorified God, and edified others, who neuer sought great things in prosperitie, nor were impatient in aduersitie. If wee feare with Ba∣ruch, Iere. 45. the wofull troubles at hand, wee are vnfit to purchase glorie to the Lord: but if wee be of Ieremiah his minde, as considering how God hath alwaies assisted his, and that if we beare the crosse patiently with his children, who were iustified, sanctified and blessed, wee also shall be iustified, sanctified, and blessed, and shall haue our faith strengthened, whereby we may the better glorifie him. For as the curse causelesse shall flie away, and doe no harme: so heauen and earth shall passe, but not one word of the Lord shall faile.

Vers. 166

Lord, I haue trusted in thy saluation, and haue done thy testimonies.

HEre the man of God particularly applieth that to himselfe, which generally before he had spoken: whose meaning is thus much: I haue seene that they that labour to keepe a good conscience, shall haue peace: therefore I labour to keepe a good con∣science, in hope that the same will come to me.

Now let vs first carrie away the lesson, namely, to apply that particularly to ourselues,* 1.587 which wee heare, reade, or receiud of others generally. And as he seeing the peace of the

godly generally, laboured to feele the same in himselfe particularly: euen so we are not to satisfie our selues with the generall threatnings of the law, and promises of the Gospell, but to make them seuerall and particular to our selues. We see whatsoeuer the law tea∣cheth generally; the prophecies inculcate particularly, whether it be in threatnings or promises, in things commanded or forbidden. Wherefore let euery man desire of God that he may be a Prophet to himselfe, by laying the line of the word to his owne consci∣ence, in this or such like manner: This thing the Lord commanded, therefore I must doe it, for he commandeth me; this thing the word forbiddeth, therefore I must auoide it, for it is forbidden me: this the Lord threatneth to such a sinner, if I lie in that sin, I am to feare it: this the Gospell promiseth to them that repent; then I hope vpon repentance to feele the comfort of it. For this is the true vse of hearing, when by this meane we are either com∣forted and incouraged to doe well, or terrified and dismaied to doe ill.

The words in their originall tongue signifie thus much: I haue waited for thy saluation. Wherein is commended vnto vs a speciall effect of faith, which must be seene in waiting* 1.588 for that which is promised. The first generall truth that we must here take profit by, is, that if we will keep a good conscience, we must haue a sound faith, which breedeth a good conscience, and without which it is impossible to please God. If we then will doe good things, we must beleeue in God, as the author of all goodnes, wisedome, and eternitie, and that he hath made a sweete couenant with vs, and beleeuing this to be true, we must la∣bour to keepe his commandements. For without this faith, we doe good or auoide ill, ei∣ther for hope of reward, or for feare of ill: so that our obedience is violent, constrained, and not free. He beleeued not onely, but also looked patiently for those promises, which is here shewed by waiting. For many say, they loue the word who doe not in truth beleeue it; or if they beleeue it, as they wil say, they doe not patiently waite for it, and many thinke they feare God, who worship rather an Idoll, and stay not themselues on God his promi∣ses. Many so perswade themselues to haue faith, who will make haste that God should presently helpe: which if it come not, they withdraw themselues, & seeke meanes to serue themselues. These declare themselues not to haue this waiting faith. Faith (saith the holy Ghost, Heb. 11. 1.) is the ground of things which are hoped for, and the euidence of things which are not seene. So that it is a thing which bringeth vs to the hope of that, which afterward we shall possesse. As he that beleeueth shall liue by faith: so he that waiteth not on the Lord, hath no true faith, because he will not tarrie for the Lords appointed time, but will prouide for himselfe. The Prophet saith, Esay. 30. 18. Blessed are all they that waite for the Lord. And Habac. 2. 3. Though the vision tarrie, (saith the Lord) w••ite: for it shall surely come and not stay. Againe, it is said Psal. 147. 11. The Lord delighteth in them that feare him, and at∣tend vpon his mercie. A doctrine worthie 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 waite on the Lords leisure, and make a distinction of the time of making and accomplishing Gods promises vnto vs. For betweene the one and the other, God sendeth often crosse things in the way to trie vs, whether we will waite or no. Indeed at the first, whilest our faith is but tender, it pleaseth him to feede vs as it were with pap, and to performe his promises plentifully vnto vs: but when we are growne to some strength, he will not still deale with vs as with children, but will often proue vs by suspending for a while his promises. If we consider how Abraham waited tenne yeeres, vntill the promise was accomplished, and how Iacob staied himselfe one and twentie yeeres, vntill he also obtained: and if we call to minde how long the Lord proued Ioseph, after he had dreamed, and how he tried Dauid with ma∣ny troubles, and yet notwithstanding after so many temptations and dangers they belee∣ued, we shall see approued witnesses of this true effectuall faith. And as it is the nature of* 1.589 true faith to waite; so it is the nature of incredulitie to be hastie, so that if we haue not things presently to helpe vs, we cannot be merrie, we must make some shifts to helpe our selues. For how cōmon a fruit of our vnbeleefe is it, that we so often haue in our troubles, and bring forth of the rotten stocke of our corrupt nature, when helpe is a little deferred, to say, I haue prayed, I haue asked counsell of Physitions, I haue vsed all the meanes I can, I haue staied thus long, I may waite indeede vntill my heart breake, I haue made hue and

crie, I can finde no release, I am neuer the better, I must needes goe seeke out, I must aske counsell abroad, I must needes goe to some wiseman, I thinke now the Lord would haue me to vse some meanes for my reliefe. Thus Sathan, after our Sauiour Christ had long fa∣sted, thinking that after so long waiting, his temptation should come in some good season moued our Sauiour Christ to seeke out, and to make some shift to helpe himselfe, and as he was the Sonne of God, so he might the better and more easily prouide for himselfe.

Thus we see the man of God speaketh not onely of a small faith, but of a patient faith,* 1.590 and the cause of impatiencie is want of faith. Of this faith speaketh the Prophet Esai. 28 16. Behold, I will lay in Sion a stone, a tried stone, a precious corner stone, a sure foundation. He that beleeueth shall not make haste, to wit, to by-waies and indirect meanes, as casting off his hope of God his promises. Of the contrarie the want of faith speaketh our Sauiour Christ, Luke 18. 8. When the Sonne of man commeth, shall he finde faith on the earth? Likewise Heb. 10. when the Apostle had said, The iust shall liue by faith, If any withdraw himselfe, (his minde is not vp∣right in him) my soule shall haue no pleasure in him. Againe, Habac. 2. when the Lord had com∣manded the Prophet to waite, he saith, He that lifteth vp himselfe, his minde is not vpright in him, that is, he hath a troubled minde, and vnquiet spirit. Wherefore let vs attend vpon that exhortation of the Apostle, Iam. 5. 11. Ye haue heard of the patience of Iob, & haue knowne what end the Lord made: As if he should say, ye are not ignorant of that my errour of patiēce, who, when the Lord suspended his iudgements, still waited for the accomplishments of his promises. Whosoeuer then thinketh himselfe to haue faith, and by patience cannot waite for the Lord his leisure, and due time of helpe, but withdraweth himselfe, and ma∣keth haste to other meanes, and not staying himselfe on God his word and promises, but hastneth, and cannot be quiet in his minde, vntill presently he haue gotten some helpe, he is as yet an vnbeleeuer.

And I haue done thy Commandements. Euen as without faith it is impossible to please God, so is it impossible truly to trust in God his saluation, vnlesse we labour by faith to* 1.591 serue him in loue, and to please him with good workes. Wherefore as the Apostle hath ta∣ken vp the truth of this rule, so he sheweth Heb. 11. how all the Fathers by their faith did trauell in good workes: By faith (saith he) Abel offered vnto God, a greater sacrifice than Cain; by faith was Enoch taken away; by faith Noah prepared the Arke; by faith Abraham obeyed God; through faith Sarah receiued strength to conceiue, &c.

A contrarie argument to that which we haue in our times, where our faith and profes∣sion is so barren of good workes. True it is, that when we will glorie before God, all boa∣sting in good workes is shut out, in that, if he entreth into iudgement with the best of our actions, he shal find them polluted with many imperfections, so that we can by no meanes stand before him, but in faith: but, Iam. 2. 20. Wilt thou vnderstand, O thou vaine man, that the faith which is without workes, is dead? was not Abraham our father iustified through workes?* 1.592 &c. where we must note the diuers significations of the word (iustifie) if we will shew these two propositions to be true, and how they may be reconciled, we are iustified by faith, we are iustified by workes. For as God sanctifieth vs, when he maketh vs partakers of his holinesse; and we sanctifie him, when we shew him to be holie: so God is said to iustifie vs, when we are approued iust before God; and we iustifie God, when we testifie that he is iust. In like maner faith iustifieth vs, in that it acquiteth vs before God from our sinnes for Christ his sake, in whom we beleeue: workes iustifie vs, in as much as they witnesse to vs, and to men, that we are iustified by faith before God, whereof our sanctification is a pledge.

So that we meane nothing else, when we say, we are iustified by works, than if we should* 1.593 say, We declare and make knowne, that we are iustified by these works. For when euery good worke is of the spirit of God, and the spirit of God is giuen to none, but to the chil∣dren of God; when we faile in doing many things, whereunto we are by Gods spirit mo∣ued; and in those things which we doe, we corrupt those motions, so that our best actions stand in neede of faith, to haue them purged in Christ his perfit obedience: it is manifest, that our workes onely giue a testimonie to our selues, and others, that we are iustified.

If then we haue true faith, it must worke by loue, that as faith doth acquite vs from sinne before God; so good workes may giue euidence thereof before men. When then we are

carried away with dulnesse in good things, and with deadnesse in weldoing, we are to trie our hearts, if we want, God is not pleased with vs, if we haue saith without workes, we de∣ceiue our selues.

The meaning then of the man of God in this place, is thus much: Because I know, that they haue happie successe, that loue thee and obey thy word; this moueth me to keepe a good conscience. So we haue learned thus much, that it is but follie to boast of faith with∣out* 1.594 good workes. For as we iudge a man to be aliue, so long as we perceiue his vitall spi∣rits, his animall powers, and naturall operations to exercise themselues, and thinke that he is not dead, whilest the faculties of the minde are exercised in the senses, mēbers & powers of the body; but notwithstanding that life it selfe is a thing most secret, yet by a mans see∣ing, hearing, tasting, touching, going and working we discerne the same; euen so, so long as we perceiue the fruits of God his spirit, and new birth, and the effects of grace, and fruites of sanctification in the soule, we thinke him not spiritually dead, in whom these things are: And notwithstanding saith, which is the life of Gods children, be a most secret thing; yet when we can open our eyes, to see the wonderfull word of God to his praise, and shut them from seeing vanities; when our eares are open to the works of God, and clo∣sed, and dull to heare worldly vanities; when our mouthes can speak of Gods iudgements, and are dumbe in leasings: we may iudge by these and the like effects, that there is the life of Christ in vs. And herewithall we must obserue, as these naturall workings are not the cause of life, but that rather insomuch as we liue, these things do exercise themselues in vs: euen so the good workes are no cause why we are good or liue by faith, but because by faith in Christ we are accounted good and iust before the Lord, therefore we are good. For as the tree hath not his goodnes of the fruits, but the fruits haue their goodnes, because* 1.595 first the tree was good, so we cannot be said to be good in respect of our workes, but our workes are good in respect of vs iustified before by faith. And although the sap, life and* 1.596 nourishment of the tree, be a thing most secret and hidden from common sense; yet by the leaues, buds, greenes 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 practi∣ses of good workes, we easily discerne the same.

Now for want of this, we may see the great iudgement of God in suffering the Papists, heretikes, & familie of loue to spoile vs of this peace of conscience, by teaching their false opinions of iustification by workes. Which thing seeing they hold the rather, with seeing the cold profession of worldly Protestants, it must needs humble vs. For thus reason they, that are vnstable in the truth, Surely their profession is not according to the truth, it is so barren of good works, and they maintaine not the true doctrine, whose liues are so contra∣ry to their professions. Woe be to them, by whom these offences do iustly come, and woe be to them that take such offences, and that shut wilfully their eyes, and will not see the truth. Howbeit we are to profit hereby, and to trauell in a greater care of good workes, whereby we may stop these blasphemous mouthes of the aduersaries.

Vers. 167.

My soule hath kept thy testimonies: for I loue them exceedingly.

HEre he confirmeth the same doctrine which he vsed before, for in saying my soule hath kept thy testimonies, is all one as if he should haue said, I haue looked (or waited) on thy saluation. For as we often obserued, the man of God meaneth the couenant which engen∣dreth faith, as the records and testimonials of Gods fauour towards vs. So that the effect of these words is thus much: I haue an entire care in sinceritie of faith, to encrease the blessed witnesses of thy loue toward me. It is an vsuall phrase among the Hebrues, when they would expresse their vehement affection to any thing to say, My soule: as Psal. 103. 1. and 104. 1. My soule praise thou the Lord, and Luk. 1. My soule doth magnifie the Lord. So that here the Prophet doth not only outwardly cōmend the law, but saith, that he hath sworne and will performe the keeping of God his testimonies▪ With the heart, saith the Apostle, we beleeue, shewing that the heart is the proper place of faith, and not the braine, and that we must as wel be touched in affection, as in outward bettering of our iudgement. They must

be vehement passions of the minde wherewith we must let the testimonies of God sinke down into the depth of our hearts. Wherefore we are here to learne that our ouer professi∣on of the Gospell will not acquite vs before God his iudgement seate.

For I loue them exceedingly: that is, They are not of small value with me, I loue them en∣tirely, because they are things most precious vnto me. This is the high dignitie & estima∣tion which we owe and should performe to the sweet testimonies of our saluation. Where∣fore our Sauiour Christ saith: the kingdome of heauen is like vnto a treasure which is hidden, which when a man findeth, for ioy he selleth all that he hath, to purchase that. Thus we see the man of God hauing made mention of faith, maketh mention also of loue, teaching vs, that true faith worketh by loue.

Also he sheweth vs, that the cause why the comfortable promises of the Gospell so soone slip from vs, and our comforts are so momentany, and griefes so sore charge vs and ouerwhelme vs, is, euen because we haue laid vp these promises rather in the braine, than in the heart. This is too short, cold and small a loue for the profession of the Gospell, and bewrayeth the want of faith; & the want of faith declareth a want of loue. For if we know aright, what an inestimable treasure the promises of God were, in that in them we haue the assurance of all our sinnes pardoned, of God his prouidence watching ouer vs, his An∣gels ministring to vs, his creatures wayting on vs, that we shall be companions not onely with his Saints and Angels, but heires and fellow heires with Christ, and that after this life a happie crowne of glorie is laid vp for vs, we should more highly esteeme of them, then we doe, and more heartily loue them. For what maketh worldlings so to loue golde, but that they thinke it the most precious mettal? what causeth ambitious men so to set by pre∣fermēt, but that they thinke it the best thing for them? what causeth the man so to loue or like his wife, or the woman her husband, but that they are perswaded, that none in the world were fitter each for other? When our Sauiour Christ would haue Peter to be carefull in ouerseeing his flocke, he vseth this triall, louest thou me Peter? And the Apostle said, how through loue he was inforced to preach Christ to the Church. This thē must not be faint and feeble loue, but a streightned and ••aborsome affection, which is stil occupied in ador∣ning the thing loued, and cannot satisfie it selfe in thinking of it, and in speaking of it, and in doing it, so that the greatnes of the perswasiō draweth out the greatnes of the affection.

It is then a drowsie dreame which some hold for a setled opinion, who thinke that loue goeth before faith, when the very heathen saw by the light of nature, that a man could not loue, that which he knew not. And we know that faith is a knowledge with a ful perswasion; so that if we loue the word exceedingly, we are perswaded by an exceeding faith of the word which we loue, and this faith shewing it selfe in loue, is fruitful in good workes. Look in what measure we are perswaded of the goodnes of the thing, in that measure we loue it.

Vers. 168.

I haue kept thy precepts and thy testimonies: for all my wayes are before thee.

WE haue heard the man of God speaking of his faith and loue, whereunto now he ioyneth his feare, which moued him to keepe both the testimonies of the Lord and his precepts. So that if we will grow to this measure of obedience, we must first labour for faith to beleeue, faith must worke by loue, & loue breede in vs a reuerent feare of God his maiesty, which feare must engender in vs a care to please God, and a griefe to displease him: so that we may thus shew the prophet his meaning. Lord, I set all my doings open in thy sight, wherefore I am carefull to doe any thing which thou commaundest, and afraide to do any thing thou forbiddest. So that we learne for our instruction, that as the very mo∣tions of his heart were laide open before the Lord, whereby he was armed with this care and feare; so if we will be beautified with the like affections we must vse the like meanes. True it is that God seeth all mens wayes, and gageth the hearts of al, as well of the wicked, as of his children, howbeit all beleeue not, all see not this in themselues▪ The wicked may confesse it so to be in outward things, but doubtles they are not in truth perswaded that God doth see their hearts. For if they were, how durst they do that in the sight of God and his Angels▪ which they dare not doe in the sight of the day-light and of a little childe? Bu••

let them couer their sins in the depth of their hearts, let thē hide them with darkenes, sure∣ly the Lord will keepe them in a register, and in time will lay all their sinnes before them, that all the world may knowe how they haue buried the long suffering of the Lord in the hollow graues of their hypocrisie. Wherefore euery man, that wil shew himselfe thus to be perswaded of Gods al-seeing presence, must shew it by an earnest care of obedience, and a reuerent feare of disobedience, whereof the one, that is the feare of disobedience is shew∣ed in the first verse of this octonarie, the other is shewed in the last.

Shall we then assure our selues, that wee bee perswaded indeede that God doth beholde vs, let vs search our hearts whether we haue these or the like affections. For dare a subiect in the presence of his prince commit any thing against the lawes for feare of a checke, or rather will he not be carefull in the eyes of his soueraigne to do all things to his liking and contentation? Dare a good childe in the presence of his father willingly breake his com∣maundement for feare of controlment, or will he not rather endeuour to bee very dutiful for hope of commendation? Then doubtlesse without this care and feare wee receiue our soules with this drowsie dreame and vaine perswasion of Gods beholding vs. Wherefore how dare ••h•• heretikes, papists and family of loue, perswade thēselues to walke before the Lord, seeing they haue not submitted themselues to his word, which is the onely instru∣me•••• that maketh naked the conscience of man, as it is Heb. 4. 12. The word of God is liuely and 〈◊〉〈◊〉 operation, &c. and it is added in the verse following; Neither is there any crea∣tur••▪ which is not manifest in his sight: but all things are naked and open vnto his eyes. So that they wh•••••• are not truely instructed in the word, cannot truely haue their sins laide naked▪ and they which haue not their sins laid open, cannot in the feare of God forsal••e their cor∣ruptions. Wherefore in like manner all ignorant persons may perswade themselues, that they please God and walke before him in care and feare, but they doe but deceiue their owne soules. But if wee can truly say this, with pure triall of it in our hearts, it is most cer∣taine, it will serue in steade of an hundreth rules besides for the right direction and holy gouernment of our liues.

In that the man of God saith, that he kept both the precepts and the testimonies, he gi∣ueth vs to vnderstand, that if we will in truth be perswaded that God seeth vs in all things▪ we must beleeue his testimonies, and obserue his statutes because we can neither beleeue aright, vnlesse our faith worketh by loue, neither be our workes acceptable, but as they be the fruites of faith.

There is indeede a feare without this faith, but it is a seruile and slauish, farre differing from that childish and filiall feare which is here vnderstood. For as a seruant may obey and doe his outward taske rather for feare of stripes of his master, if hee should not doe it, then for any pure loue; and the childe is in all things obedient, not so much that hee is afraide of the rod, as he is loth to haue the least displeasure of his louing father: so wee may vse the outward obedience in a carnall feare, trembling at the seuere threatnings of God, as of a iudge, but without this, wee shall leese the care to please him, as loth to be de∣priued of his fatherly countenance and affection towards vs. So that without this faith we are in danger to walke either in secret pride, or else in slauish feare. But faith maketh vs come liberally and cheerefully ••o obedience, when wee shall see, that hee will not deale roughly with vs, as iudging vs according to our deserts, but as bearing with our infirmi∣ties, and sparing vs as a mercifull father. Neither, as dare I affirme, did euer any truely obey God, which in some measure had not this feare of God before his eyes, where by they fea∣red him as a God, and loued him as a father.

Gods children dare not dally with their most priuie thoughts, for they know that God seeth in darknes as wel as in delight: he is the God of the night as of the day, & to him they are both as one; hee beholdeth their thoughts a farre off, and there is no word in their tongu: which he knoweth not: they know he is priuy to their down lyings, and vprisings; to their goings out, and their commings in; neither can they in any place, high or low, far or neare, early or late flie from his al-seeing presence. If they doe ill, they tarry not long to seeke reconcilement, because they knowe that his iudgements are according to truth: if they doe well, they are not proude of it. This worketh in them a wonderfull boldnesse in

Gods causes, and bringeth them to feare, when their cause is not good. Againe, it breedeth patience in trouble, profit in slaunders, meeknes, when the world contemneth them, sene in secret sinnes, knowing that when the world hath passed in iudgement on them▪ there ••••••ll iudgement in greater truth be giuen of them by Christ. And againe, though they es∣cape the iudgements of man; yet they shall not escape the iudgements of God. But as the Lord throweth the wicked with their hypocrisi••s to hell: So hee will humble and punish his children with sore corrections. So that this is the way of them that walke before the Lord, they know in time the Lord will reward, and make knowne their secret godlines, and in time punish and make knowne their secret sinnes.

If it come to passe that Gods children forget themselues sometimes to be in their Fa∣thers presence, as earthly children reioyce sometimes to be from their Fathers, that they might play the more: neuertheles after they come to be ashamed and grieued, 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 returne in time. For then they begin to reason on this mannner: Oh what a wretch was I, to doe this in the eyes of my God, and in the presence of my Father: so that as we see this consideration of Gods presence bringeth griefe for sinnes present; so it maketh after the examinations of our selues ashamed of sinnes past.

Wee heard before how it also worketh patience in vs, when our good causes, haue not good successe, because we remember that Psalm: 34. The eyes of the Lorde art ouer the iust, and his eares are open to their prayers: Whereupon we recouer our selues, 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 vsed with a good heart, will defend me; and he seeing their cause to be ill, and how they maintaine it with an ill heart, will in time giue them the ouerthrow: and I holding a generall good thing, though in par∣ticulars I faile, yet mercie being with the Lord, that he might be feared, know that he will looke vpon me.

And as God his children are afraid of their secret corruptions: so in their troubles they dare appeare to the Lord, who seeth all things. We further are here to learne, if we looke on the law, and on the gospell, without any consideration of the presence of GOD, it will worke in vs a mercenarie feare, and will breede a care to doe well in hope of commoditie, and a feare to displease for feare of punishment. True it is, as we be carnall, we neede such second helps of promises and threatnings: yet wee must know that to be true faith in the promises of GOD, which is mixed with faith in his threatnings; and that is true feare of his threatnings, which is tempered with feare of his mercies. For thus we shall walke in a feare of his Maiestie, as he is a God, and in feare of losing his fatherly mercie & countenance as he is our Father; and so shall we not commit grosse sinnes, for feare of his iudgements, nor feare too much when we cōmit secret sinnes, because we know him to be mercifull, in that he will not sooth nor cocker vs in any sinne, as wanton mothers do their children, nor al∣wayes be checking & taunting vs as a seuere and austere father, to dull vs for our secret sins.

PORTION 22. TAV.

Vers. 169.

Let my complaint come before thee, O Lorde, and giue mee vnderstanding according vnto thy Word.

THe argument of that which hath bene before, is still cōtinued, which was briefly con∣tained in these two things, either that he prayed for a clearer vnderstanding of Gods word, or else y^t with his good vnderstāding he might haue a more godly life. So that the briefe summe of this octonarie is, that hee first prayeth for the true direction of him∣selfe in his iudgment; then for the true fruite of his knowledge in his life. For in the foure former verses he prayeth for soūdnes of iudgment, & in the foure latter, that the issues of Gods promises might appeare in a godly life. In the two first verses he praieth for vnder∣standing; in the two next, he promiseth to be thankfull. In the first verse, he desireth to be truly directed in the word; in the second to be rid from all streights & hindrances of his knowledge. In the first part of the first verse, he asketh not his suite simply, but earnestly,

as with complaint. What meaneth this, that he should pursue his old argument•• it seemeth that either he was very blockish in vnderstanding, who stil praied for his directiō in iudge∣ment, and that we are very quick in the knowledge of the word, who vse so sewe praiers; 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 vsing of so many means, attain to the pure vnderstanding of Gods word, and we perswade our selues that we with fewer means can attaine vnto it, that there was either a maruellous dulnes in him, and there is some wonderfull freshnes in vs; 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 see∣ing it is manifest, that he was a man of God, & as a Prophet gouerned by the spirit of God, and yet so reuerently and carefully vsed all the meanes, then we are in a blockish blindnes, and senseles deadnes, who hauing in no measure the like graces, in no degree vse the like means: And that as on him was Gods great blessing: so vnto vs is due the resting of his de∣serued curse. It is a manifest token that he had a maruellous sight and feeling of his wants, in that he so often renueth his request to be taught, and as may euidently appeare, by his doubling of his praier, at the least in euery portion. For to take some short view of all the portions going before, we shall see port. 1. 5. he saith. Oh that my waies were directed to keepe thy statutes. Port. 2. 4. Blessed art thou, ô Lord, teach me thy statutes. 3. 2. Open mine eyes, that I may see the wonders of thy law: I am a stranger vpon earth, hide not thy commandements from mee. 4. 3. Make me to vnderstand the way of thy truth, and I will meditate in thy wondrous workes: take from me the way of lying, and graunt me graciously thy law. 5. 1. Teach me the way of thy statutes, and I shall keepe it vnto the end: giue me vnderstanding, and I shall keepe thy law, yea I will keepe it with mine whole heart: direct mee in the paths of thy commandements. 8. 8 The earth ô Lord is full of thy mercy, teach me thy statutes. 9. 2. Teach me good iudgement and knowledge, for I haue beleeued thy commandements: thou art good and gracious, teach mee thy statutes. 10. 1. Thine hands haue made mee, and fashioned mee, giue me vnderstanding therefore, that I may learne thy commandements. 11. 8. Quicken me according to thy louing kindnes, so shall I keepe thy testimonies of thy mouth. In the 15. portion, hee sheweth the fruits and effects of the word. Port. 14. 1. he sheweth that it was a lanterne to his feete, and a light to his paths. 15. 4. Stablish mee according to thy promise, that I may liue. 16 5. I am thy seruant, graunt me therefore vnderstanding, that I may know thy testimonies. 17. 5. Direct my steps in thy word, &c. Shew the light of thy countenance vpon thy seruant, & teach me thy statutes. 18. 8. The righteousnes of thy testimonies is euerlasting, grant me vnderstāding, & I shall liue▪ 19. 5. Heare my voice according to thy louing kindnes: O Lord quic∣ken me according to thy iudgements. 20. 7. Quicken me according to thy iudgemēts. 7. Quicken me according to thy louing kindnes, and here he saith, Lord I make my pitifull mone vnto thee for this knowledge. Was he not now, shall we thinke throughly perswaded, that the word of God is a treasure, seeing hee would meditate of it, runne after it, seeke early and late, pray for it, and practise it continually? this must make vs ashamed of our cold loue vnto it.

Well, wee see here that the man of God doth not ouerly, or lightly aske this heauenly knowledge, hypocrites may stretch out their throtes, and yell with their voyces as loud as he: but the man of God in the bitternes of his spirit complaineth to God of his wants, and from the abundance of the heart praieth thus to the Lord. And besides his much and con∣tinuallie praying, wee see his other exercises in meditating, at morning and euening, his praising God seuen times a day, his teaching and conferring with others. Wherefore we must needes see and confesse, that either hee was very vile, and wee very holie: or he most holie, and we very vile. Shall we hope to attaine this without vsing the like meanes? Did not hee attaine to Knowledge without so many meanes, and shall wee attaine to it with v∣sing of no meanes? Shall wee thinke the Lord will be more partiall with vs, than he was with his beloued Prophet? Did not the man of God obtaine without asking often, and shall we obtaine without asking at all? Shall he crie and call, pray and complaine, watch, and wake to get vnderstanding, and shall wee slugge and doe nothing? Or did it more ap∣pertaine to him to doe these things; or doe they lesse concerne vs, seeing he did them for our instruction? The holy Ghost hath for no other end blessed the commendation of so good men to vs, then for a type of godlines, which we must follow, and wherby he vouch∣safeth

as it were to open heauen gates for vs, and to giue vs accesse to the treasures of hea∣uen. Surely, it was not for any profit of the Prophet himselfe, who did it, but for all posteri∣tie to come, to put vs in minde of our corruption, to shew how we should striue against it. Wherefore it standeth vs in hand more carefully, more frequently, more feruently to vse prayer, if euer wee will hope for the like graces. For the Lord hath promised, that if wee knock on this sort, the doore of knowledge shall be opened; if we seeke wisedome on this sort, wee shall surely finde her; if wee craue vnderstanding with this affection and ala••••••••e, we shall receiue plentifully. We must then in our behalfe know, that wee must knocke and that instantly, we must seeke and that carefully, we must aske and that diligently, with an holy importunitie. Away then with our old drowsines, God will not bestow his hidden se∣crets, his treasures, his mysteries, his iewels vpon them, who vouchsafe not to aske them. For seeing the things which he promiseth in his word be no small things, but such as the eye hath not seene, the eare heard, tongue expressed, nor heart conceiued; shall we thinke to come to them by shutting our eyes, by making dull our eares, by closing vp our mouthes, and hardning our hearts? Surely no. Behold then this vehement praying of the man of God, for a president for vs to follow.

But why should the man of God here pray for vnderstanding? had he not often prayed for it before? was he a nouice in knowledge being a Prophet▪ doth not our Sauiour Christ* 1.597 reprehend repetitions and babling in prayer? True it is our Sauiour Christ doth repre∣hend that babling, which is without faith and knowledge, and a feeling of our wants, but he speaketh not against these serious and often repetitions, which proceede from a plenti∣full knowledge, abundant faith, and liuely feeling of our necessities. Againe, although it cannot be denyed, but he was a man of God, and had receiued great graces, yet God gi∣ueth 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 knowe. Besides, when wee haue knowledge, and knowledge must be brought into practise, wee shall finde such difficulties, such wa∣wardnes, such forgetfulnes, such wants, that although we haue had with the Prophet a very good direction in the generall things of the word, which are vniuersall and few; yet we shall finde many distractions in our practises, which must bee particular and many, and wee shal either faile in memorie by forgetfulnesse, or in iudgement by blindnes, or in affe∣ction by dulnes. So easily may we slippe, when wee thinke we may hold our iourney on. Wherfore the man of God, through that examination which he tooke of his heart and af∣fections, seeing those manifold streights and difficulties, prayeth in the verse following, not for the renuing of men in generall troubles, but for the hindring of his particular e∣state and condition.

Vers. 170.

Let my supplication come before thee, and deliuer me according to thy promise.

WEl now, if we only cōsider those former causes, we shal see that here is no vaine re∣petition, 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 wee cannot pra∣ctise that which we remember: so that it is a rare thing to haue a good iudgement, but ra∣rer when wee haue a good iudgement to haue a good affection, and most rare when wee haue a good iudgement and a sound affection, to haue them still. For wee haue not in vs any indwelling righteousnes. Againe, as it had not been sufficient for vs to haue had light heretofore, and not to haue it now; or hauing it now, vnlesse we haue it hereafter: so it is re∣quisit* 1.598 for our life which we hold in Christ, that we haue not onely had iudgement hereto∣fore, vnlesse we haue it now; and it is not sufficient to haue it now, vnlesse we haue it here∣after. For they that thinke their iudgement is perfit enough, and their affections holy, had no need to haue Christ to be their schoolemaster, who teacheth the simple and igno∣rant; they that are whole need him not to be their physition, who came not to cal the righ∣teous: but sinners to repentance. But God his children seeing their ignorance and corrupt affections, euen by experiēce (the schoolemistresse of schooles) know, how needful it is dai∣ly to craue knowledge, and continually to labour for a good conscience. On the contrary

part, who so bolde as blinde bayard; who so loftie as hee that vnderstandeth least; who so proud, as hee that hath but slender knowledge? But surely the children of God, who are conscious still of their deadnes & dulnes in heauenly things, would euen haue despaired, had they not seene the same in the Saints of God before them, and had they not receiued from God this holy Psalme, both for a patterne of godlines, to their instruction, and also for an example, how they might be rid from their ignorance, deadnes, & dulnes, and how they might be comforted, when after much striuing and shaking them off, they returne to them againe to their consolation. For when we see that the Saints of God before vs haue had such fightes, not onely with corruptions of ill iudgement, and corrupt affections, which they had of nature: but after they haue beene renued by knowledge, and there∣withall consider, that by prayer alone they haue bene reuiued, we are assured and comfor∣ted, that if wee continue, and renue our prayers, GOD will continue and renue his graces in vs. Thus we see as well to our consolation as instruction, that the Saints of GOD were not onely not safe from presumptuous sinnes, but also they laboured to see the errors of this life, and also desired to bee rid from the daungerous and sluggish sinnes of prophane professors, who will see nothing at all.

According to thy Word. These wordes will beare a double interpretation: for either the meaning of them is, giue me vnderstanding, which is according to the prescript truth of thy holy Word; or else, according as thou hast promised in the Worde, to them that by prayer aske it of thee. But because this latter sense comprehendeth the former, I more willingly embrace the latter. For if God helpe vs according to his promise, it is doubtles according to his word, for hee promiseth nothing which is not agreeable with his word. Besides; this may be pr••ued by that wich is added in the verse following, where hee saith, according to thy promise.

Now in that he repeateth the same thing, he sheweth, that certainly God hath promised to helpe and relieue his necessitie. Neither must we thinke that this promise was made to Dauid alone, who alone had not such infirmities, but hee speaketh as a member of the Church: for the promise appertaineth to the Church, & to all in the Church vniuersally; Howbeit, looke what the Lord had promised to all generally, he applieth to himselfe par∣ticularly.* 1.599 For we may see both in this Psalme, Port 17▪ 2. The entrance into thy word sheweth light, and giueth vnderstanding to the simple; as also Psal. 19. 7. The testimonie of the Lord is sure, and giueth light to the simple: that the promise is generall, and as well appertaineth to vs as to him. So that the meaning of this latter part is nothing else but this; as thou hast promised to giue knowledge to them that seeke it, so Lord giue it mee: for I thus seeke it. Thus we see how needfull it is to haue knowledge of God his word, seeing none obtaine but they that pray, according as God hath promised in his word, according to that Ioh. 5. 4 This is the assurance that we haue in him, that if we aske any thing according to his will, hee hea∣reth vs. Ye aske, saith S. Iames, cap. 4. 3▪ and receiue not, because ye aske amisse. We must not pray then for euery phantasie, and for euery grace that commeth into our minds, but for those things for which we are taught to pray according to the word. But how can we doe this without knowledge? how should we pray to him, in whom we haue not beleeued? or how* 1.600 should we beleeue in him, whom we haue not knowne? Whosoeuer then will pray aright, must pray in faith, and he that will pray in faith, must also pray in knowledge.

Againe, we are heere to obserue thus much: that whosoeuer he be that will be directed in singular actions, he must acquaint himselfe with the particular knowledge of the word. Wherefore let vs learne to vse often reading, hearing, and meditating of the word, and with often reading, hearing, and meditating, let vs vse often praying, applying, and exa∣mining of our selues, that we may both seeke vnderstanding in knowledge, and the obe∣dience* 1.601 of it in our affections. For often reading, hearing, and meditating, bring ripenes of iudgement; often praying, applying, and examining our selues, bring quicknes of our af∣fections. We shall see then for often praying, the Lord will driue vs to it with often giuing of his graces, with the giuing of his graces, he will giue necessities, with the giuing of ne∣cessities, he will often giue occasions to set forth his glorie. How shall we pray now with∣out iudgement? or how shall we meditate without knowledge? Wee must often heare for

knowledge sake, we must often meditate for conscience sake. For as we cannot haue profit in the generall knowledge of a thing, without particular meditating of it: so can wee not meditate without some troubling of our minde, vnlesse we doe it of iudgement, no more then not hauing knowledge we can pray, without great turmoyling and troubling of our minde. Thus we must ioyne all meanes together; as first by conference wee must labour for knowledge; to make our knowledge more effectuall wee must ioyne meditation; and that both knowledge and meditation may be sanctified, we must vse prayer.

Let my supplication come before thee, and deliuer me according to thy promise. Here he prayeth to bee rid from these streights and encombrances, which did hinder this vnderstanding of the word which hee desired. For whereas some vnderstand it of outward and common troubles, I thinke, by those things which goe before, and comparing it with those things that follow after, that he meaneth that deliuerāct, which might rid him from those things which are contrarie and preiudiciall to the things before prayed for, that so both being enlightened with true knowledge, and deliuered from all blindnes, hee might praise God more freely and liberally both for his vnderstanding, and for the escapes of those distresses perplexities, doubts and ignorances of his mind. And thus considering that he prayeth to obtainē the good things, and to be deliuered from the contrarie euill things, let vs consi∣der of that which followeth.

According to thy promise, If wee will obtaine any thing of the Lord, wee must first vow thankfulnes; and as we be suiters, we must be thanksgiuers; as we be suppliants, wee must be plentifull in prayses to the Lord. For this is the end of our creatiō: this is the end of our redemption, this is the end of our sanctification, this is the end of all our praying, and ob∣taining, euen plentifully to praise the name of our good God.

Vers. 171.

My lips shall speake praise, when thou hast taught me thy statutes.

AS wee learne now that the end of all Gods blessings is thanksgiuing, and vnlesse wee* 1.602 purpose and will performe this, we must neuer looke to obtaine any thing in fauour: so we are also to learne, that before God teacheth vs from aboue, we are as tonguetide, and cannot pray, before he by his spirit doth instruct vs, we cānot once speake of his word. This he sheweth both in the first portion and seuenth verse: I will praise thee with an vpright heart, when I shall haue learned the iudgements of thy righteousnes: and in the second portion, where after he hath prayed to be taught in the statutes, he promiseth with his lippes to tel the iudgements of the Lord.

We cannot then blesse God before he instruct vs. When the Lord rectifieth our know∣ledge with cleere iudgement, and renueth our hearts with holy affections, wee are most readie to praise the Lord, according to that in the Psalme: Lord open thou my lippes, and my mouth shall shew thy praise. And Rom. 8. 29. The spirit helpeth our infirmities: for wee knowe not how to pray as we ought, &c. Wherefore if wee liue to eate, to drinke, to sleepe, and not to praise God, we liue no better than bruit beasts, or rather worse: for they praise God in their willing seruing of mans necessities, and according to their kinde in their waies. But man, to whom the Lord hath giuen eyes to looke to heauen, eares to heare his word, speech to sound his praises, a mind to conceiue his glorious works and blessed word, seeing he hath these gifts aboue beasts, it is certaine there must be thankfulnes in man aboue that which is in beasts, vnlesse man will be iudged euen by the bruit beasts, to bee more guiltie of his condemnation. For as there is no more praying in vs, than there is beleeuing: so there is no beleeuing without knowing God, and there is no thankesgiuing, without both know∣ing and also beleeing in God. If in any measure therefore we will praise God, wee must in some measure know God; if we will praise God more than the common sort of men, wee must labour to know more than the common sort of men.

But what meaneth the Prophet, to desire to bee taught? was hee not well seene in the word? had he not learned much, as becommeth a Prophet? what teaching doth hee here meane? knowledge puffeth vp and is voide of humilitie, 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 heare, hee had an heare to conceiue, hee was a man of God. Howbeit, wee are to know, that though our eyes be vpon our booke, and the word be sounded in our eares; yet it is the spirit of God that maketh vs teacheable in iudgement, and frameable in our af∣fections. What haue we which we haue nor receiued? it is the gift of God, and to you it is giuen, saith our Sauiour Christ to his Disciples, to vnderstand the mysteries of God. This then being giuen of God by his spirit, must cause vs to bee thankefull. Why doe so many excell in knowledge? and why doe so few giue thankes? surely because they are taught by the letter, and not by the spirit▪ For a man may attaine to the knowledge of the word, as o∣thers attaine to the knowledge of humaine arts, but to his iuster condemnation. Where∣fore in a word we may conclude, if the man of God might haue atchieued such knowledge without such meanes, he was either too much busied in that wherein he needed not haue troubled himselfe▪ or else an hypocrite.

But if we reade, that the blinde which were restored to their sight, the deafe whose eares were opened, the dumbe, who by the finger of Christ his power did speake againe, acknow∣ledged this to be the only worke of God, and were thankefull; although indeed of the ten leapers which were cleansed, one onely was thankful, and nine held their peace: how much are wee bound to praise and magnifie the name of our good God, who hath deliuered vs from blindnes and ignorance, wherein we were plunged, to see the bright beames of the glorious Gospell, who hath opened our heauie and dull eares to heare the sweet voyce of the sonne of God, who hath vntied our tongues and vnclosed our lips, which were sewed vp from sounding the praise of our saluation, yea and which more is, hath vntied & resto∣red our feete, to walke in the glorious libertie of the sonnes of God, and hast cast out of vs the diuell and his power, and spoiled from henceforth his kingdome in vs, that we might serue the Lord in newnes of conuersation.

We see now, that whosoeuer is taught aright to the kingdome of God, he shall praise the Lord. But what is the cause, why this effect is so little found in vs of praising God? euen be∣cause we are voyd of the cause, that is, of teaching of the spirit. For either surely we haue none vnderstanding, or else we haue not the vnderstanding of the spirit▪ O blessed work of Gods spirit, thankesgiuing! This made the Propher say: Psal: 16. 2. My weldoing extendeth not to thee, O Lord. And 116. 12. What shall I render vnto the Lord for all his benefits towards me? I will take the cup of saluation and call vpon the name of the Lord. That is, I will acknow∣ledge his olde graces receiued, and hope that I shall haue his mercies continued. But here∣in is another thing worthy to be obserued, that according to the proportiō of his praiers, is the proportion of thankesgiuing. For as the two former verses containe two prayers; so the two latter verses containe two thankesgiuings▪ And marke how according to the vehe∣meney of his praier, there is a vehemencie of thankesgiuing. For as he had said let my com∣plaint come before the••: so he addeth▪ my lips shal powr eforth thy praise continually. A word drawn from spoutes or spring-heads, which aboundantly yeeld water out from them. So to com∣plaints answereth the word of powring out. In the second he saith: Let my supplication come before 〈◊〉〈◊〉 Whereunto answereth: my tongue shall intreat of thy word: Where he promiseth to be no ••••sse shrill in thankesgiuing, than loude in praying to the Lord.

Oh, ••••••s throweth downe the hearts of Gods children, that they can in no measure nor proportion be thankefull for Gods benefits. This vnthankefulnesse must needes be grie∣uous vnto the Lord, which is so odious in the sight of man: wee see, bestowe a benefit on a begger, their suites and complaints doe in many degrees exceede their thankesgiuing; and certainely as this vnthankefulnesse is from man to man: so also it is from man to God. For let vs be in paine, in sickenesse, in pouertie, or any other affliction, and what prayers make we? what protestations vowe we? how often crie we? Lord helpe me, Lord haue mercie upon me? rid me now Lord, and I will giue thankes to thee? But when the rod is off, how many among ten returne to giue thankes for our deliuerance! peraduenture one. Thus wee see how liberall we are in praying, because it is easie, to see our wants; and how sparing wee are in thankesgiuing, because we doe not so easily see our benefits. We see how often wee are in praying, how seldome in thankesgiuing: we see how feruent wee are in crauing, how cold we are in acknowledging the supplie of our wants.

If we attaine not to this measure and proportion of thanksgiuing with the man of God, at the least let vs complaine and mone our vnthankfulnesse and dulnesse. For we must be assured, that if we offer not in some degree, the calues of our lippes, the Lord hath lost his mercies, and spent them as it were in vaine; and we depriue our selues of the fruit of them, to be continued vnto vs hereafter.

Vers. 172.

My tongue shall intreate of thy word: for all thy commandements are righteous.

ANd though the man of God saith here, My tongue shall intreate of thy praises: Wee must not therein denye but that our liues must expresse the fruites of the same, as wee may see port. 5. vers. 1. Teach me, O Lord, the way of thy statutes, and I will keepe it vnto the end. And port. 1. vers. 8. whē the man of God hath promised to praise the Lord with an vpright heart, he addeth in the verse following, I will keepe thy statutes, &c. As also port. 19. 1. Heare me, O Lord, and I will keepe thy statutes: So that not onely in word, but in our liues must we endeuour to praise God.

It followeth in the same verse, For all thy commaundements are righteous: that is, there is no one of thy commandements but it hath in it righteousnesse it selfe; neither is there any righteousnesse, but it is altogether in thy law.

This is an Hebraisme to call a thing righteousnesse when they wil expresse it to be righ∣teous in the highest degree. Wee are here to learne, what yeeldeth matter of teaching o∣thers, and of praising God: Euen because whatsoeuer is good, it is in Gods law; and what∣soeuer is in Gods law, it is absolutely good.

Besides here the man of God teacheth vs, that the coldnes of teaching others, & giuing of thankes proceedeth from hence, euen because we want this thorough perswasion, that whatsoeuer is in the law of God, it is righteous, perfit and holy: and whatsoeuer is righte∣ous, perfect and holy, is in it.

Vers. 173.

Let thine hand helpe me: for I haue chosen thy precepts.

HEre we see the effect of the man of God his prayers, which hath this sense: As I haue prayed for vnderstanding, so that now I might see the issue of it, let me see, O Lord, thy fatherly and prouident care of me. As afterward he saith, Let me see, if thou host true iudgement for me. For as he praied to be directed by knowledge, so he also praieth for the ef∣fect of it, that he might therby see the merciful hād of God, assisting him in al his troubles.

For I haue chosen thy precepts: that is, I know I am but a man, I haue many iniuries offered me, which may hale me this way and that way; yet I preferre thy word before all these troubles. Wee must not thinke now, as the world doth iudge of Gods children, that hee chose these as a Mome, or of silly simplicitie: but his election was with iudgement, which proceeded from consulation, which cōsultation proceeded of reasons, vsed on both sides of his causes: so that he made his choyse aduisedly, considerately, and after long delibera∣ting of the matter, he preferreth the word of God before all the pleasures of this life. It was not then a foolish precisenes of puritanisine, it was no childish simplicitie, as of a man who chose this because he knew no other things, but it was of wisedome. Wherefore the man of God here teacheth that it is not with Gods children as the world deemeth them, that is, that they be sillie soules, simple men, and Gods fooles, who knowe not what the world meaneth; but as the world is of it selfe too wise, so it thinketh too hardly of Gods chil∣dren: For it is not to be doubted, but that he had many temptations, and that he debating them by the wisedome of Gods spirit, chose the word of God.

They are not ignorant, what it is, to haue worldly wealth, and pleasures, and earthly commodities, but comparing these with the wealth of the soule, the pleasures of the spi∣rit and commodities of the world, they by iudgemēt and sufficient aduice, prefer the word of God. And herein is their blessed wisedome, that they seeing and weighing both in the ballance, being moued on one side by carnal reason, and sustained on the other side by spi∣ritual wisdome, they refuse the worst, and chuse 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 chu∣seth 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 fearefull iudgement in the vngodly, in preferring these transitorie pleasures, before eternall treasures.

Againe, what is the cause of such halting betweene two professions, and of such mam∣merings in religion? surely the want of choise, and a purpose not resolutely set in any part, in that whilest we will be betweene the flesh and the spirit, betweene the Church and the world, betweene God and the diuell, we know not which side to cleaue vnto. For if our choise were made, we must not seeke Gods glory, and our glory; the honour of the Gos∣pell and our owne commendation. For vndoubtedly, if God his children thus walke in a mammering, as though they would giue the Lord the halfe part of their profession, and part stakes with his glory, shall for their pleasure be sure to seeke paine, and seeking sport, they shall find smart: when they looke for profit, they shall haue losse; when they sow for glory, they shall reape shame. This is the singular mercy of God in this world to his chil∣dren, to punish them here, and to saue them from the great iudgement to come. And as the Lord vsed in mercy these meanes to his, to schoole them in their choise, so also when they are come to their choise, he also in wisedome will trie them.

Again, with permitting the world to offer on the one side preferment, or if that serue not, on the other side imprisonments, he suffereth Sathan either to illude them with faire pro∣mises, or to terrifie them with fearefull threatnings: and giueth leaue to the flesh, to assault them with delights, or to oppresse them with calamities, that he may in truth proue their constancy, whether they haue so chosen, as they will not repent them, or whether their choise 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 serue God; but without this resolute purpose, we shall surely find, that when trouble cōmeth we would shrinke away. Wherefore the Lord trieth his in the furnace of affliction, and in the floods of temptations he gageth them, to trie their hearts, to find their faith, to scoure them from the drosse of infidelitie, the drosse of securitie, the drosse of hypocrisie; as the furnace is not only for the triall of gold, but after the trial had, to purge it throughly frō corruption.

Indeed so long as we are led with the cord of our naturall corruptions, there is no con∣flict, the flesh rebelleth not against the spirit: but when our iudgements are heauenly, and our affections spirituall, fighting with carnall reason and earthly cogitations, then is the maine battell. When Sathan seeth a man giuen to the world, and as long as he is in a mam∣mering, he striueth not with him, but when he seeth himselfe forsaken and defied, and that Christ Iesus a stronger than he hath made an entrance into the house, then he rageth, then he vseth his cunning, al his shifts, and summoneth a Parliament of seuen diuels more, who come all together to the casting out of Christ, to the discouraging of the man newly cal∣led, and to make a reentry into his old possession. Thus then we shal see, he is a roring lion, and that our fight is not only with worldly powers, but also with spirituall enemies in hea∣uenly things. So long as we follow the guise & fashion of this world, and frame our selues to liue after it, we shall be at league with them, and they will be at peace with vs: if we fol∣low heresies, heretikes will not speak ill of vs; if we like idolatrie, idolaters will be acquain∣ted with vs; if we wil walke carefully our selues, and will not rebuke the sinnes of the world, or desire the dreames of heresies, happily we shall passe scot-free; but when we hate the world, the world will hate vs, because though we be in the world, we are not of the world, Iohn. 15. If we proclaime warre with heresies, heretikes will condemne vs, if we taunt and rebuke the sinnes and cold profession of worldlings, they will soone put vs to silence. For it may be, they will be content, that we should be Momes, and doe well, and not rebuke them; but when we pull at their sins by the eares, and lay violent hands on their cold pro∣fession, then we shall see the enmitie betweene the seed of the Serpent, and the seed of the Woman. Thus we see, so long as we will shake hands with the world, the flesh and the di∣uell, we shall be quiet enough; but all our perils and dangers are in resisting them. For all must haue these troubles, that make their choise, but all make not this choise, & therefore are so quiet: all must suffer persecution, that will liue godly in Christ Iesus; but so few

suffer, because so few liue godly in Christ Iesus. We may now conclude, that all our con∣flicts are in new birth, not that we haue more troubles & temptatiōs in regeneration, than in old birth: but because we were so sowsed and brawned in them, that we saw them not so much, as we afterward do, being enlightned with Gods spirit. Why do the wicked then say of vs, Oh these are new Professours, ne•• fangled, these men had need haue a new world? surely because there is no argument with the worldlings and Gods children. But all these troubles are to make vs more zealous in our choise. True it is, the Lord dealeth fauoura∣bly with vs in the beginning, as a father dandleth his childrē, & as the Bridegroome vseth the children of the marriage, but we are growne and are past children in knowledge and profession: he thinketh it meete we should be purged as gold seuen times in the furnace, Psal. 12 He thinketh we must be pruned to bring forth fruit more aboundantly, Ioh. 15. If we dally then with our sinnes, as truly as God hath sworne our saluation, and it is most sure we shall be saued; so hath he ordained meanes, for so many as shall be saued, as his word, Prayer, the Sacraments and discipline, which when they doe not preuaile with vs, yet hath he sanctified another meane, that is, affliction; wherewith he wil rather humble vs, than we should leese our saluation, that when prayer cannot helpe vs, when the word doth not in∣struct vs, when the Sacraments doe not confirme vs, when discipline doth not awe vs, we should taste of this last remedie, his fatherly correction.

Here we see, deliberation did put the reasons in the ballance, and election made the choise, and Gods children comparing and examining the loue of the world with the loue of God, though they be made of the same mould, that others are made of; yet seeing the iudgement of God on both parts, they ponder the reasons of one side, and the reasons of another side, and after long deliberation they forsake that glory, riches and dignitie which the world doth offer, and taketh that which the Lord in mercy bestoweth on them.

But the wicked goe indeed so far, as they see the good, but to their condemnation: for light comming into the world, they refused it; and though with Balaam sometimes they desire to die the death of the children of God, yet they blot out these motions, & forsaking the word, they follow error; farsaking God, they follow the diuell; forsaking the Church, they cleaue to the world: so iust is their cōdēnation, for burying the light of God his spirit.

Vers. 174.

I haue longed for thy saluation O Lord, and thy law is my delight.

THe man of God goeth on forward in shewing his vnfained affection to the word, and therefore here he sheweth, both how he longed for it, and also how in the meane time he slayeth himselfe. It might seeme a general speech, & of lesse importance which he vseth here: for who is so farre gone, and hath so small hope of recouerie, that cannot say, he lon∣geth for his saluation? for we reade that euen Balaam desired to be saued, and the most wic∣ked in their life time will haue many wishes of their saluation. What notable thing then is there here in the man of God? true it is, that the Lord wringeth out thus much often euen out of the mouth of the wicked, vnto whom he imparteth so much of his right and good∣nes, 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 com∣meth to nothing, it is sure they are but hypocrites. Againe, they will say they long for sal∣uation, but they will not vse the meanes thereunto: as if one should say he longed for bread, and pray daily, giue vs this day our daily bread; and yet they will either walke in no calling, or else get it by fraude & rapine, not staying themselues at al on Gods prouidence, but they long rather for other things ioyned with Gods glory, than for God his will, how∣soeuer in the meane season they make the help of God their pretence: so it is in the spiritu∣all estate of the soule; for although Idolaters, heretikes, and hypocrites say, that they long for their saluation: yet they long indeed for their profit, pleasure, glorie, and self-loue. For if they longed for that saluation which is of God, they would not so follow their owne dreames, reuelations, and superstitions, but vse those meanes of the word, which the Lord himselfe hath appointed. As for prophane Professours, they will indeed say as much as the other: but bring them to the word, to prayer, to the Sacraments, and to discipline, yee

shall see they haue no sound longing, but are carried away with the desires of their owne flesh and blood. Wherfore we see how this longing of the man of God differeth from the longing of other men, as we may see by the sequels; for my delight is in thy word. Where wee see, that as he longed after saluation, so hee delighted in the meanes thereunto. And here as we often shewed before, the lawe is taken for that generall thing of the whole word of God, and not for the particular thing of the morall lawe, which consisteth in bidding and forbidding, in promises to the obedient, and threatnings to the disobedient. And that the true longing is no newe thing in him, but appertaineth to all men, we may see in the first Psalme where he is said to be blessed, who seuereth himselfe from the wicked in thought, word and deed, both in religion & manners, and giueth himselfe to meditate continually in the word.

Now if we will trie our selues, whether this true longing be in vs or no, we must see whe∣ther it be after that saluation which is to be ioyed, or whether it vanisheth away, and is no∣thing but a tormēt of the conscience. Besides, this is a sure note of it: if our desire be sound, it is not satisfied, vntill the thing longed for, be accomplished. As wee may see in naturall and humane things; is in them that are sicke with loue, they are in continual perplexity of mind, vntil they haue obtained their loue, likewise must we long after the word. For lōging is a feruent desire, and not a thing quickly come, & quickly gone; but a thing that hath bin searched by reason, and in iudgement hath bin chosen So that as we shewed before, there is a great difference betweene a lightning desire, & a setled iudgement which causeth vs in truth to long. In that he now maketh mention of his longing after his election, he sheweth that he had cast his accounts, & set down how he might be able to meet the mighty man, indenter battaile with him, as it is in the gospell. This longing cannot bee in the wicked: for when they long, it is for heresies or worldly pleasures, and right longing commeth from a right sight, iudgement and affection, which will bring in the carefull vsing of the meanes. For as it holdeth in false longing, so also in holy longings, that after long deba∣••ing, and examining of our selues, and casting our accounts, what will be the fruite of the good, and what will be the end of sinne, carefully wil vse the meanes. For as the desire vseth meanes; so longing vseth meanes carefully.

Let vs now examine our selues, where our feruency is: for ioy and hope, feare & sorrow shew a mās heart; as whatsoeuer we ioy in, whiles we haue it; that we sorrow for, when wee haue lost it. And let vs examine our longing, whether we can vse the word with delight or no; whether praier be pleasant, whether the sacraments be cōfortable to vs or no, and whe∣ther the discipline of the Church be reuerend and precious to vs. If our desire be cold, our ••sing of the meanes is also cold: if we be feruent in desire, wee are also feruent in vsing of ••••e meanes. The Apostle speaking to the Romans, cap: 6. after the manner of men, saith he will not extort so much as he might doe, but hee will deale with them more easily; and whereas he might require greater obedience, he saith: as ye haue giuen your members seruants vnto vncleannes, and iniquitie, to commit iniquitie? so now giue your members seruants vnto righte∣ousnes in holines. This is but an humane thing if we should see how wee haue longed after things naturall and vnnaturall: if we should see how wee haue longed inordinately, let vs ••ee if our longing be alike after the word, and let vs say to our owne soules, what was there such a longing in vs, after such things whereof wee are now ashamed before God in our prayer••▪ and before men when they are but named, and haue we such slender longing after our saluation? it is to be feared, our choise is not yet made, for if it were, wee should surely long m••••e, and longing we should more vse the meanes.

Vers. 175.

Let my soule liue, and it shall praise thee, and thy iudgements shall helpe mee.

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 beneficiall to thy seruant, that I may liue, & keepe thy Worde. In which place hee also desireth none other life, but that which is according to the word of God. For all other liues haue a vaine title of life, but this is true life: We see the man of God doth not onely feele with the Apostle, that in God wee mooue, liue, and

haue our being: but also speaketh of a more excellent thing, to wit, that in him we liue spi∣ritually. Againe, he looketh not in himselfe for any naturall life; but acknowledgeth that man•• life is of the word of God. Let vs therefore learne with Dauid to commit our liues to the Lord, Psalm. 31. 15. Into thine hands I commend my spirit, &c. He speaketh this in his life time, and committeth it to the Lord, that as he gaue it him; so he would vouchsafe to keepe it being giuen.

Now we shall neuer in truth say the like, vntill we perceiue how wee receiued our life of God, how he nourisheth it▪ and how to him we must surrender it againe. Wherefore we are not to liue, as doe the bruite beasts, and the heathen: but we must liue to enioy our saluati∣on, and couet our saluation to praise the Lord, because there is no other end of mans life, than Gods glorie.

As for them which liue to any other end, Salomon iudgeth no better of the vntimely fruite than of them, who enioy many dayes in pleasure, and after goe to the darkenes. Be∣sides we know how all other inferiour things were created to glorifie God in seruing man, and man was made to glorifie God by the true vse of the word.

Let my soule liue. &c. This is the vsuall phrase of the Scripture, when they vse to set dow•• a thing more pathetically, as Luke 1. My soule doth magnifie the Lord: my spirit praiseth Goe my Sauiour. And Psalm. 103. 1. and 104. 1. My soule praise thou the Lord. Psalm. 115. 17. The dead praise not the Lord, neither any that goe downe into the place of silence, and Psalm. 6. 5. In death there is no remembrance of thee, in the graue who shall praise thee: and Esay 38. 19. The pit cannot praise thee, the graue cannot confesse thee, death cannot praise thee, they that goe downe into the pit cannot praise thee: but the liuing, the liuing shall confesse thee, as I doe this day, &c. How grieuous a thing it is now, euery man may iudge, that a man should goe out of this world, or euer he knew wherefore he came into the world, and this is that which maketh vs so loth to die. This was it that made the Saints of God in former times so vnwilling to leaue this life, not that they wanted any hope of the life to come, or had not the ioy of a blessed resurrection; but either they had some speciall sinnes heauily pressed their consci∣ences, whereby they had dishonoured God; or else they desired to liue in greater measure to glorifie God, either in entring into the way of repentance, or else growing in the same▪ after they had entred; because as yet they could not say in truth: I haue fought a good fight, I haue runne a good race, I haue kept thy faith, from henceforth a crowne of glorie is prepared for mee. For they knew that, whereof we are willingly ignorant, that we shall neuer vncessantly praise God in heauen, vnlesse wee carefully serue God in earth; and we shall neuer praise God in the congregation of Angels, which praise not God in the congregation of his saints. Let vs remember then, that we liue not to eate, as doe bruite beastes; we liue not to liue, as doe the heathen: we liue to liue well, as hauing all the creatures to serue to our vse we must liue to Gods 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 wee c••ie holy, holy, holy, with Angels, vnlesse we learne to praise God with his Saints in this life? Nei∣ther is there any thing more effectual to enforce this doctrine, thā to know how our life is giuen vs of God to his glorie, and that it shall returne to him againe. And as the children of God vse this world, as though they vsed it not; but they vse prayer, the word and Sacra∣ments most carefully: so the vngodly vse prayer, the word and sacraments, as though they vsed them not; but they vse the world most carefully.

Some can put on a good face, and run slily away with sinne: but when Gods children see the occasion of weldoing taken from them, oh how it woundeth them▪ Oh how it grie∣ueth them, that they haue dishonoured God, it pincheth thē so to the heart, that ••hey had rather die a thousand deaths, than so displease God. They then deceiue themsel••es, that thinke they can be saued, and vse their pleasures too: but God his children dar•• not fully vse their libertie euen in lawfull things, least by little and little they should ab••se it. And here is to be noted the vehemencie of his delight, that hee contented not himselfe in the verse going before, to say: thy law is my delight, but thy law is my delight, and thy iudgements shall helpe me: that is, and to confirme my selfe herein, I will set before me thy iudgements, which are the reall records of thy truth: for as thy word is my delight; so I will marke

how thou doest ratifie the same, both by accomplishing thy promises, and executing thy ••hreatnings. And whereas other men make no conscience to obserue thy iudgements, yet •• will marke them, that I may goe on to the end. If we will liue then to the praise of God, ••e must see how he doth deale with men, considering as he hath a word written: so also he ••ath an hand working. The word teacheth that God gouerneth the world, and the obser∣••ing of this gouernment confirmeth the word; indeede heathen men attribute things to ••hance, or to fortune, for want of knowledge of the word▪ but seeing we haue Gods myste∣••ies in his word, we must obserue them in his workes.

This obseruation consisteth in things alreadie past, and in things hereafter to come: in ••hings past, as if the Prophet had said: Whereas I see that flesh and blood would discou∣••age me, because my faith is weake, I consider thy workes of old, and I finde thy children ••ere neuer finally forsaken, and that their enemies in the end were ouerthrowne. Let vs earne in this strength first to looke into the word of God, and from thence to obserue the workes of God: let vs consider how he hath dealt with the ••••triarches, Prophets, Euan∣gelists and Apostles, and all our forefathers that put their 〈◊〉〈◊〉 in him, and we shall see his ••ich mercie to the repentant, and his treasures of vengeanc•• ••n the impenitent. And as we looke into the iudgements of olde, so are we to thinke that 〈◊〉〈◊〉 will deale in time to come: for whatsoeuer is written of olde, is written for our learning, that we might receiue com∣fort in the accomplishing of the promises, and feare by the execution of the threatnings. This the Apostle sheweth, 1. Cor. 10; who after hee had feared them with the examples of Gods iudgements in the Iewes, in the 11. chap. Now all these things came vnto them for ••n∣samples, and were written to admonish vs vpon whom the ends of the world are come. As if hee should say: For this cause these things remaine in record to his 〈◊〉〈◊〉, to instruct vs, that if we cōmit these or like sinnes, we shall haue these or like punishment. Thus we haue them not as personall, but reall examples. The Apostles Peter and Iude gather the examples of Gods wrath on the Angels, on Sodome, on Gomorrah, on the old world, and on Iudas to threaten sinners, and to enforce their threatnings: for as God will neuer leaue his, so vpon the heape of sinne, he will bring the full heape of destruction vpon the wicked, whipping their naked bodies to the graue, and scourging their wret••c••••d soules vnto hell fire.

Vers. 176.

I haue gone astray like a lost sheepe: seeke thy seruant, for I doe not forget thy com∣maundements.

HE compareth himselfe to a sheepe, which of all other is most simple, and standeth in most neede of a guide: so that here he confesseth his need of a guider: and this appea∣reth in that there is a cōtinual comparison of a sheepe, & shepheard in the Scriptures. Againe, though a sheepe goe astray, yet it is soone called backe by the voyce of the shep∣heard: My sheepe heare my voyce. Thus Dauid when hee went against Nabal, was called backe by the Lords voyce in a woman: and when hee had slaine Vriah, hee was brought againe by Nathan. And therefore if wee will be sheepe, then though we sometime me goe a∣stray, yet we must be easily reclaimed.

Seeke, &c. Before we be come to the Lord, we cannot desire to be fought, but he of his owne pleasure must looke vpon vs. Thus he prayed then after his calling, that he might not erre.

Forgotten. A thing is said to be remembred, either which is wholy remembred, or else in part; so that it may be easily brought to remembrance: and after this sort had not he for∣gotten the word, that is, not wholy: but yet in part he might, for wee haue the holy Ghost not only to teach vs new things, but also to bring to our remembrance things forgotten.

FINIS.

This verse 〈◊〉〈◊〉. should haue come in after the verse 86. in the page 442.

[Vers. 87.

They had almost consumed me vpon earth, yet did I not forsake th•• statutes.

HEre is another argumet o•• Dauids faith, & constâcie, nothing could make him forsake Gods word. He was like a bladder bottle in the smoake, verse 83. Pits were digged for him in which he was neere fallen, hee was in a manner consumed vpon and from the earth, yet nothing can make him to forgoe his holde, abandon his generall, runne from his colours, and forsake that profession which he had made of Pietie. Thus the malice of the wicked will neuer haue an end, the state of Gods children is oftentimes desperate, and so long as the vngodly remaine vpon earth, the godly must thinke by them here to be trou∣bled. In the world saith Christ yee should haue trouble, but in me peace, be of good com∣fort, I haue ouercome the world. Iohn: 16.

There: 1. Saul, his courtiers, his generation, and alliance, yea and many of Iudah by his meanes: they, thine enemies, the Churches enemies, and the enemies to the common∣wealth: they aduersaries to thy prouidence in annoynting me King, opposites to thy mer∣cies in my manifold deliuerance, euen they.

Had almost) not altogether, for thou wast on my side, thou diddest confound their con∣sultations, disanull their des••gnes, ouerthrowe their enterprises. Thus God bringeth to the graue and reuiueth againe, and though his seruants be readie to perish, yet will he send a gracious deliuerance.

Consumed mee.) Nothing but desolation will serue the wicked. Searing, wound. •••• hurting will not se••ue. But the memoriall of the iust must bee rooted out.

Vpon earth.) Perhaps he meanes his exile in the land of Iudah: yea, but God hath pro∣uided heauen for his, there shall we be free from all confusion, though wee loose earth, yet shall we neuer loose heauen, we may loose an earthly Ierusalem, we shal not our heauenly.

I did not forsake.) Here is the true godly man indeed, hee will forsake house, and landes, father and mother, wife and children, friendes and fauours, before he wil forsake his God▪ and that profession hee had made of Pietie and godlinesse, whereunto hee was directed •••• the word.

Errata.

PAge 395. l. 1. for he may fayle 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 keepe, and l. 26. if hee, for if wee, 37. reade and righteousnes 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 Dauids. reade Adams, l. 13. for i••y, reade say▪ p: 447. for I will neuer, reade thou hast quickned. l. 45. for ••••••ltation▪ ••••ultation. 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 leaue not, keepe her, for shee is thy life.

THE matter which is contained in this verse, hath beene often repea∣ted* 1.603 in the Chapters before, yet here againe it is necessarily repeated: for in these matters besides our great dulnesse and negligence, wee are so readie to deceiue our selues, and to thinke wee loue the Word when we doe not, and doe perswade our selues in our owne imaginations, that wee haue laide fast holde of Wisedome, when indeed we haue nei∣ther touched▪ nor tasted it. Therefore that wee might beware of this, hee repeateth that which he had spoken before in most effectuall and significant speeches. For the word which is here translated, lay holde, doth signifie to lay hold with strength, as we see men that are in perill of drowning, they will lay hold so fast* 1.604 vpon 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 holde fast that they catch in their hands; In like manner must wee lay holde vpon Wisedome with our heart, with such strength and power must we catch hold of it, that nothing whatsoeuer be able to separate vs from it. This is the first thing whereunto we are here exhorted. The second must ne∣cessarily be ioyned to this: which is, that we doe not leaue it for any thing, but keepe it as fast as we hold it.

Both these exhortations are most necessarie, for wee are very slacke and slowe to lay* 1.605 holde, and when we haue laide hold, through carelesnes wee are ready to loose it: hereof it followeth, that we forget many godly lessons that wee haue learned. Hereof it is, that wee lose many worthy things, wherein wee haue bene greatly comforted, yea, hereof it commeth, that wee be many times ignorant of some principall points, of which wee haue bene often instructed. Therefore if we will for euer learne, that wee haue once learned, if wee will continually feele comfort, in that wherein we haue once bene comforted? then* 1.606 let vs with all dilgence attend vnto these two things: First, that we lay fast hold vpon the word, and then that we keepe it fast and sure, when wee haue layd holde of it. This if wee would doe, then are wee to beware of two things, which heerein would greatly hurt vs: ••••st, we must beware of the vanitie of our minds, that we be not led away with it, from the Word vnto worldly lusts, and from vertue vnto vanitie. Secondly, wee must be very cir∣cumspect in matters of this world, for the ouer-bolde and vnwary dealing in them, is of great force and power to keepe vs from catching fast holde vpon Wisedome, and if wee haue already laide fast holde as wee thinke, yet if our mindes be bewitched with worldlie things▪ the couetousnes of them will choake vp all care of the Word; the desire of them will dispossesse Wisedome, and cast it out of our hearts. These two things, if wee be care∣full to auoide, then shall our hearts be much more fit to receiue the Word, and to keepe it with care, when wee haue receiued it. The things whereunto wee are here exhorted, are giuen vs in charge, in the second commaundement of the Lawe, vnto which place this verse must be referred.

Vers. 14.

Enter not into the way of the wicked, and walke not in the way with them.

15.

Auoyde it and goe not by it, turne from it and passe by.

SAlomon hath hitherto exhorted vs to wisedome, now he dehorteth and calleth vs backe from all manner of euill, which might hinder our proceedings in wisedome, and first he aduiseth vs to auoid all euill examples: secondly he willeth vs to beware of our own way-wardnes and corruptions, and to flie from the euill examples of sinfull and wicked* 1.607 men. Hee dehorteth vs in sixe verses, that is, from the 14. to the 20. and his dehortation consisteth of a precept, and the reasons of the precept: the principall is expressed in the 14. and 15. vers: we must haue no fellowship or familiaritie with the wicked, and because it is hard to flie from them, and because their companie is daungerous, therefore Salomon vseth many words to set out the matter, shewing indeede, that we can neuer be too much or too often warned of them: for he saith, Enter not, walke not, withdraw thy selfe from it, passe not by it, decline from it. Much like vnto this Physicke, the Physitions prescribe for the* 1.608 plague: for they say, if a man will be preserued from the plague, hee must obserue these 3. things: first, that he quickly and with all speed flie from it: secondly, that he flie far away: thirdly, that it be long ere hee returne to the place againe. By this they meane, that if the ayre be once infected, there can bee no remedie deuised to preserue a man in that place: now the plague is more contagious then the wicked are, the plague doth no more infect the ayre, then the wicked do infect those places wherein they liue: and therefore Salomon doth very well to prescribe this remedy for the auoyding of the infection which might be gotten by euill companie. For what could preserue a man in Sodome, but only his lawfull calling: therefore vnles a man haue such a calling to keepe him there, he must flie quick∣lie from the wicked, he must flie farre from them, he must see them amend, before he re∣turne vnto them. Dauid did very well see this, and therefore he doth in many places crie* 1.609 out against them. Away from me yee wicked. Woe is me, that I haue so long dwelt in Kedar. Da∣uid was not effeminate, he had not a womanish heart to crie without cause, he felt the smart of it, and therefore crieth so earnestly against them, he saw no good example, he saw no oc∣casion of goodnes, he was much hindered in his obedience, hee had many pulbackes, and other great disprofits. By this then we see, how needfull a precept Salomon doth here giue vs; but the necessitie of this shall more plainely appeare, if wee consider either the wicked∣nes of their wicked practises, or the hurt which the godly haue receiued by them: for the will of the wicked is wholly bent to euill, they be euer willing and ready to hurt good peo∣ple, when any occasion is offered, their skill is great, and their wisedome is answerable to their will. And therefore our Sauiour saith, The children of this world are wiser in their gene∣ration then the children of Light.

This wisedome we may perceiue in them, whether they shew themselues deadly and o∣pen enemies, or friendly and counterfeited friends: for if they professe themselues to be* 1.610 our enemies, it is marueilous to see their practises. First, they will vse all extremitie and hard dealing, they will offer violence, and oppresse him (if it bee possible) with wrongfull iniuries: and what is their purpose in all this, but to prouoke him that is good, to requi••e euill for euill, and so fall from his GOD, or at the leastwise to stay and hinder him in the course of his godlines, that God may be displeased with him▪ If this thing will not pre∣uaile, they will worke another way, and labour by slaunders and false reports, in such wise to discredit him, that he may be vtterly discouraged, and caused to forsake his profession. And yet they will finde another way if this will not worke: they will deuise crafty fetches,* 1.611 and practise subtiltie against him, they will inuent pestiferous policies, and finde craftie counsels to ouerthrow him. These and many other wayes haue they to spit their spite, and spue out their venemous poyson against the people of God. If thus also they cannot haue that successe they looke for, if by this means they cannot obtaine their purpose, they will take a contrarie course to preuaile that way if it be possible: they will fame friendship and become our friends, they will flatter vs with faire words, and allure vs with their benefits, to communicate with them in their wickednes; and to be companions with them in their

sinnes: but when they deale most dangerously, when they marke and obserue our dispo∣sitions, and become appliable to our nature (for this meanes will they also vse:) so malici∣ous are they indeed towards vs. If we be religious, they will shape some shewe of religion: if we praise anie, they will praise him; if we mislike or dispraise anie, they will shewe their mislike of him. Thus in all things they will marke our mindes and our dispositions, and will so applie themselues vnto vs, that except God giue vs grace they will ouerthrowe vs. Seeing therefore they haue a readie will to hurt vs: seeing also they haue great skill to de∣uise most forcible and politike meanes against vs, what worthie account must we make of this precept, wherein Salomon teacheth vs how we may keepe our selues from receiuing any hinderance by them? Againe, if we thinke vpon the hurt that the godly haue had by them, or if we consider how they haue bene infected through their corruption, wee shall confesse indeed that it is most dangerous to deale with them, and it is the best way to keep vs farre from them. Ioseph was a good man, and indued with great graces, he had receiued great increases & strength of Faith, and had strong temptations: yet being daily conuer∣sant among the Egyptians, hee learned to sweare by the life of Pharaoh. Dauid was a man* 1.612 according to Gods owne heart, he suffred much, and learned great obedience by his suffe∣rings: yet abiding but a while among the vncircumcised Philistims, he learned to lie, and to dissemble. What shall I say of Lot and his familie? what danger was he in? what losse did he sustaine? what hurt had he in his goods, in his soule and bodie? hee was carryed away with the wicked Sodomites captiue, his goods and Cattell were taken from him: and though through Gods goodnesse hee was rescued, yet he loued Sodome still, and would liue in it, yea, though fire and brimstone were ready to be powred vpon it, he must be dragged and drawne out of the Towne, or else hee would not easily haue left the place, albeit his soule was daily vexed with the filthinesse of their behauiour; his wife looked backe when shee was deliuered, and therefore she was turned into a Pillar of salt: his daughters were so cor∣rupted, that they were not ashamed to lye with their father, and Lot himselfe learned to drinke wine very liberally, whereby hee was brought into a filthy sinne. If a man were assured that hee should continue safe, notwithstanding all the temptations of the wicked:* 1.613 yet the care of his familie, and feare of their falling, should bee a cause sufficient to driue him from wicked companie. But if hee himselfe be touched with a conscience and a fee∣ling of his owne infirmitie, what loue of profit, what hope of aduautage should keepe him there? Lot therefore might plainely see the iudgement of God vpon him, and vpon his fa∣milie, because he would liue, and linger so long among those wicked Sodomites. Now if these men receiued such deepe and great woundes by wicked companie, then who is that man, or what is his name that can thinke to stand among them? We therfore ought to be most circumspect and carefull to keep vs from the company of wicked men: for their he∣resies will make vs heretikes, their carelesnes will make vs vngodly and secure. This com∣mandement of flying euill is very generall, and may bee extended to all the commande∣ments, which we are brought to breake by reason of euill companie.

Vers. 16.

For they cannot sleepe except they haue done euill; their sleepe departeth except they haue caused some to fall, &c.

THe law and precept which was prouided for the auoyding of euill company, was most effectually set downe in the two former verses. The reasons of this commandement* 1.614 do follow in the foure next verses. These reasons are in nūber two. The first is drawn from the peruerse and crooked nature of the will and disposition of wicked men, in the 16. 17. and 19. verses. The second is drawne from the state of the godlie, and from their be∣hauiour, vers. 18. The nature of the wicked is such, that they count wickednesse as plea∣sant as wine, and therefore they make vngodly practises their chiefest delight; it is their* 1.615 meate and drinke to doe euill, they are best refreshed when they most offend: neither are they content with their owne wickednesse, but they doe moreouer cause other to fall into wickednesse. If they cannot come by their purpose; if they haue not great occasion to worke that which they haue deuised; if they haue not made some fitter for their vngodly

friendship, then their sleep departeth from them, they cannot be at rest. For as the hungry man cannot sleepe quietly, because his appetite continually craueth meate: so the wicked taketh no rest nor sleepe, if he be not st••ffed, if hee haue not his b••l••ie full of wickednesse.* 1.616 How carefull ought we then to be to auoide euill companie? how iarre must we flie from it, and how heartily should we hate it continually? Here we may note the contrary, as a ve∣ry speciall signe and marke of the true childe of God: for if we can make it our me••te and our drinke to doe good, as our Sauiour Christ saith, It is my m••••te ••o do the will of my Father: and as Iob saith, I esteemed it more then mine appointed ••oode. And againe, if wee can count it the great comfort of our harts, and solace of our soules, when we can do good ••o other••,* 1.617 and prouoke and s••irre them vp to goodnesse, this is an argument that wee haue receiued the spirit of GOD, as a pledge and a seale of our euerlasting saluation, and that wee are the children of God. Moreouer, if wee be gr••eued when we haue wrought no goodnesse, nor gotten good by others: if wee be as it were comfortles, when wee haue not taught others ••ome goodnes, or when wee haue not prouoked them vnto practise of some good, which they had before time learned: this may well warrant vs that we doe truely loue God, and that he loueth vs, and will bring vs vnto life. Thus farre for the first reason, which as it de∣scribeth vnto vs the nature of the wicked: so it must bee applied to the generall head of sinne, and the corruption of our nature.

Vers. 18.

The way of the Righteous shineth as the Light, that shineth more and more, vnto the perfect day.

THe second reason why we should auoide the euill companie of the wicked, is, because of dutie we are bound to ioyne our selues to the godly, and to be companions of all them that feare the Lord. It is not enough to flie from the wicked, and to leaue their* 1.618 cōpany: but we must make hast to the assemblies of the godly, & linke our selues in friēd∣ship with them: ••or of our selues wee can deuise euill, and by our selues wee can learne to worke wickednesse: wee can giue place to vngodly motions, wee can foster vp fleshly de∣sires, yea, and through our corruptions, abundance of euill will flow ou•• of vs. Albeit there∣fore we doe a••oyde the corruption wherewith wee might be infected by others, yet if we prouide not some helpe for our owne infirmities, by good companie, we may be as wicked when we are alone, as those which liue among the wicked: wee must then seeke the com∣pany of Gods people, and with them we must nourish peace and loue, by labouring to pro∣fit them by what good thing soeuer wee haue, and by receiuing and learning some good∣nesse by them, for the sustaining of our infirmities, for the relieuing of our needes, and for the supplie of our manifold wants. Dauid did see how needfull this was: therefore Psal. 16. he doth not only say, that he will keepe himselfe from the corrupt worship of the wicked, because he hateth them: but hee will ioyne himselfe to Gods people, for the loue that he beareth them, saying: All my delight is in the Saints. And in another Psalme, saith hee: I ha•••• them that hate thee O Lorde: whereunto that may bee well ioyned, that is, I am com∣pa••ion* 1.619 to all them that loue thee, and loue thy name. But Lot did greatly faile in that point, when he would not returne to his vnckle Abraham, after he was deliuered out of Sodome: for if* 1.620 he had gon•• vnto him, he might haue bin preserued from much woe peraduenture, which ••lter did befall him. But it was hard for him to confesse his fault vnto his vnckle, this was grieuous vnto him, and therefore he would not seeke for the companie of Abraham. And what came hereof but griefe vnto himselfe, shame vnto his familie, and continuall punish∣ment vnto his posteritie?

This rule then must be diligently obserued, that we be alwayes as carefull and desirous to ioyne our selues with godly companie, as we be to auoyde the assemblies of the wicked. If this be so, as it ought to be indeede; then how great and how grieuous is their sinne, and* 1.621 how fearefully doe they offend, which forsake the societie of the godlie, to dwell among the wicked, and doe leaue the companie of Gods people, to haue the familiaritie of wicked men? It were good for such to consider what the Angell of the Lorde saide vnto Hagar, when she fled from Sarah her mistresse: Hagar, Sarahs maide, whence commest thou? and whi∣ther* 1.622

wilt thou goe? This talke might passe betweene them. Angell. Whence commest thou?* 1.623 Hagar. From Abrahams house. Angell. Whither goest thou? Hagar. Into Aegypt. Angell. Whence commest thou? Hagar. From the people of God. Angell. Whither goest thou? Hagar. To the vngod••••e Aegyptians. Angell. Whence commest thou? Hagar. From the Church of God. Angell. Whither goest thou? Hagar. To the Synagogue of Satan. Angell. Take heede to thy selfe and beware, commit not this great wickednesse, doe not this great sinne against the Lord, returne thy selfe vnto thy mistresse, humble thy selfe vnto her, and be obedient vnto her will. How pithie is this speech? How effectuall and worthie to bee remembred, if we haue alreadie changed our places, or if wee goe about to change them? Let vs remember the saying of the Angell, and let vs consider whether it may not likewise be saide vnto vs: whence commest thou? out of the Church of God: whither goest thou? to the assemblie of heretikes: where hast thou bene? in the Church: where art thou, or* 1.624 whither wilt thou go? to the world & the vanitie thereof. O fearefull exchange ▪ Refraine thy selfe betimes, returne thy foote with speede, come hastily to the Lord thy God, hum∣ble thy selfe vnder his hand, promise and performe all obedience vnto him, that thee may receiue thee to his fauour againe. Let vs thinke that the Lord doth speake vnto our con∣sciences, and let vs answere him with a pure heart, and it will without doubt stay vs from many vnaduised and vnprofitable changes. If we do rightly and in truth consider of this, we shall be so farre from going to the wicked, that if we be among them, wee shall hastily separate our selues from them, that wee may resort to the children and people of God, which in this verse are called righteous.

The righteous men whose companie wee must keepe, and to whom we must associate* 1.625 and ioyne our selues, are here described by two notes. The first note of a righteous man is this, that his life bee ordered and guided by the word of God, which shineth out before him as a light to his feete, and a lanterne to his paths. When a man therefore hath a de∣sire and care to measure all things by the word, he walketh in the light, his light shineth, he hath an argument that shee is a righteous man.

The second note of a righteous man is, that he still growes vp, and maketh daily good* 1.626 proceedings in godlines. But here may some man say: I feele not this encrease and going forward: nay I am so far from that, that I am somtimes driuen to commit sinne. To this I answere, that such a state is both doubtfull and daungerous: yet if in a good conscience* 1.627 thou labour to prouide for the peace of thy soule, then trie thy selfe and thine owne heart by these notes. First if the conscience of thy former carelesnesse doe make thee carefull: if the remembrance of thy former sinnes do cause thee more to hate and abhorre sinne, more to flie from it, and the more manfully to striue and fight against it; and to be short, if thou ca••st make euery thing that befalleth thee, an occasion to help thee forward: then maiest thou thinke, that euen in these things thou makest some good proceedings; for* 1.628 as wee knowe that the cloudes can neither lessen the light of the Sunne, nor let the course thereof, because at the last they are scattered by the heate of the Sunne which shineth out* 1.629 most comfortably: so we may be sure that although sometimes our righteousnes be co∣uered with our infirmities; yet if we ouercome them & driue them away, the course of our righteousnes is not hindred. And againe, as a man is not letted by a fall in his iourney,* 1.630 when hee learneth thereby to take better heede, and to haste faster forward: so wee by our falles and infirmities are not stayed, if they make vs more careful of our selues, and more earnest in going forward; yet must we not say heere, it is a light matter to sinne, that there∣by they may be made more carefull: for if a man haue once truely felt the griefe of heart* 1.631 for sinne, if hee know how hard it is to get victorie ouer it, if hee consider how much hee hath displeased God by sinne, if he consider the fearefull punishment which he hath pro∣cured to himselfe, and if hee be perswaded that none can raise him vp from sinne but God* 1.632 alone; then hee will be most afraide to sinne, because hee knoweth not whether God will rayse him vp or no, and therefore if anie thinke that it is but a small matter to sinne, it is certaine, that they haue not as yet vnfainedly repented, they are not as yet washed from their sinnes. This first rule is good, and very fit to trie ourselues, when to our owne feeling we can perceiue no encrease of godlines within vs, which doth cause vs when wee

see it, to esteeme more highly of the word, and to make greater account or it: for if our former negligence, or some sin through infirmitie, whereunto we haue slipped, doe make the word more sauorie & lightsome vnto vs, then it is certaine, that the Lord of his good∣nesse, by this fall hath helped vs forward. Contrariwise, if our former carelesnesse do make vs more carelesse, if our slippes or sinnes doe make the word vnsauourie or vnseasonable vnto vs, we are in a most fearefull plight, we are in great danger to fall away: therefore let vs striue against these, & let vs labour to vse euery thing to helpe vs forward, let vs labour to finde sweetnes in the Word, and thus we shall haue comfort, euen in our infirmities; then shall our light shine brighter euery day, vntill we come to our dying day now: the meanes which God hath appointed to preserue and increase this light in vs, is his holy Word▪ by which as we receiued our light, so must wee labour to haue it continued: there∣fore i•• wee will not ••au•• our light quenched, wee must not despise prophecie; if we will haue it to burne cl••••••e, then we must attend vnto hearing, reading, conferring, meditating, and other exercises of the Word, we must eschue euill, and the occasions of euill, then our light shall flame out continually.

Vers. 19.

The way of the wicked is darknesse, they knowe not wherein they shall fall.

THe former verse is amplified by the contrarie estate & condition of the wicked, their way is as darknes, because they be destitute of the light of Gods word, and they know not wherein they shall fall: they sin & see it not; they run vnto heresies, and knowe it not; the iudgements of God hang ouer their heads, & they espie it not: therefore when* 1.633 they thinke least, they shall be brought into greatest danger; trouble shal assaile them like an armed man, and their sorrow shall come vpon them like as vpon a woman that trauel∣leth with ••hild▪ In this case are all those which are not inlightened by the word, this is the state of all those that make not the word their lanterne, 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 subtiltie of sinne, and therefore they shunne it, and they are taken with an horror as it were of all manner of heresies, they foresee Gods iudgements and preuent them, and so are they kept safe and preserued from euil. Thus farre haue we bene dehorted from vngodly 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 sonne, attend vnto my words, incline thine eare vnto my sayings.

HEre followeth the dehortation, wherein we are forewarned of the corruption which ••s in our selues: yet before the Wiseman commeth to giue any speciall or particular precepts of this corruption, he doth after this maner deliuer some generall precepts* 1.634 for the vse of the word, whereby this corruptiō may be cured in vs. These general precepts are set forth in these 3. verses, wherin first there is generally required of vs great attendāce vnto the whole word of God in these words: Attend vnto my wordes. Secondly, wee are commaunded to heare the word. This precept bindeth vs to heare, whether the word be read or preached, or whether it be conferred of: for all these wayes we may get great pro∣fit by hearing the word. And because wee are not easily drawne vnto this hearing, there∣fore the precept is very effectually deliuered in these wordes. Incline thine eare. In which kinde of speech there is first noted, our naturall slothfulnesse and securitie, which of our selues haue no good desire or inclination to heare, vnlesse GOD by his spirit doe worke it in vs, and bore through our eares. Secondly, there is noted this; that wee should heare though it be plaine for vs to doe, wee must striue and struggle with our selues, that wee may heare when the Lord doth neuer so little st•••••• vs vp therevnto.

Vers. 21.

Let them not depart from thine eyes: but keepe them in the middest of thine heart.

IN these words is a third charge giuen vnto vs, and that is this, that wee should make a profitable vse for our selues in the reading of the word, and in beholding of the crea∣tures: for both these wayes we may winne great and good strength to ouercome our cor∣ruption, and both these exercises are in the word commended vnto vs. The fourth and last precept is contained in the latter end of the verse in these words: Keepe them in the middest of thine heart. In this precept is prescribed the manner of the vsing and doing of the for∣mer duties: for all of them must be done with the heart, wee must giue attendance to the word, not onely with the stilnes and quietnes of the outward members, but wee must also be attentiue with our hearts, we must heare the word read, preached, and conferred of, not with our outward eares alone, but also with our very hearts. Wee are not to rest in the simple reading of the word, or the bare beholding of the creatures: but wee must labour for a fourth thing, wee must looke that our hearts be present, when wee either reade the word, or behold the creatures. And yet there is a further thing to bee here obserued: for by* 1.635 this commandement we are charged to lay vp in our hearts all the profit which we learne by these meanes. It is not sufficient to vse them, it is not enough to feele some present vse and profit by them: but wee must lay vp in our hearts whatsoeuer gaine wee get, that wee may be stored and prepared for the time to come. This must be done by prayer and me∣ditations; for if wee pray feruently before, after, and in the vsing of these meanes: and if after we haue vsed them, we do diligently meditate vpon them, both that we may be con∣firmed in each dutie, and also that wee way applie them to our own particular & priuate vse: then vndoubtedly God will giue a blessing to his meanes rightly vsed, and will write the fruite of them in our hearts, yea the Lord will giue a further blessing vnto them; life vnto vs, and health vnto our flesh, as it followeth in the 22. verse, which before hath beene expounded.

These verses are very notable and worthie of all remembrance: for they commend vn∣to vs all the meanes whereby Gods word is made effectuall vnto vs, as hearing, reading, preaching, praying, conferring, meditating, and such like godly and heauenly exercises. In other places of the scripture, sometime one, sometime another is mentioned. But here all are expressely named, and this no doubt was done by the great wisedome of God the holy Ghost, which by this hath met with the corruption of our owne nature. For this cor∣ruption* 1.636 much preuaileth and beareth great sway in vs, that wee vsing some one meanes di∣ligently, doe neglect all the rest. Some men doe so rest in their priuate reading, that they neglect hearing, praying, & other holesome meanes: some do so highly esteeme hearing, that they will neuer reade to confirme the thing that they haue heard, nor vse any other meanes. And so of the rest: for there are men of all sorts. But the holy Ghost commen∣deth all vnto vs, and chargeth vs with all, and that so straightly, that we cannot with hope looke for any blessing from God, vnlesse wee bee carefull and diligent in all. It is the dutie then of euery man to be seriously exercised and occupied in all thos exercises, that God may blesse al: or if not, that sometime one, sometime another, according to his good plea∣sure, may profit vs. These 9. verses, because they giue vs in charge to vse with diligence the hearing and other exercises of the word, must bee referred vnto the second commaunde∣ment.

Vers. 23.

Keepe thy heart with all diligence: for thereout proceede the actions of life.

IN this verse hee doth call vs from all kinde of inward euill, which secretly lieth lurking in our heart, for as much as that in very deede is the wel-spring of all wickednesse, and because Salomon doth here note the heart, as that which is the cause of al sinful actions: so that although we should neuer see any man doe euill, and although wee should not at any

time be tempted to doe euill by any: yet our owne hearts would corrupt vs, and cause vs to sin. We do hereby see that the doctrine both of the Papists and of the Familie of loue is most vntrue: for they do teach that a mā is not naturally inclined vnto euil, that his nature is not wholy corrupted with sinne: but that hee is corrupted and infected either by the allurement, or example and temptation of others. True it is, that the occasion of euill may be offered by some other man: but Salomon doth here teach vs, that the cause of our euill is in our selues, and for this cause he commaundeth vs aboue all things to bee watchfull ouer our hearts; for from them doe proceede the actions of life or of death.

Now the causes why wee are charged to keepe such straite watch ouer our hearts, are in* 1.637 number two. The first is, because the heart doth carrie with it euery 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 commeth that there be oftentimes great sounds and much noyse: yet because our eares doe attend vpon our hearts, which are earnestly occupied about some other matter, wee heare not the sounds, we doe not listen vnto the noyse. From hence it commeth, that we see not goodly sights and shewes when they bee sometimes offered vnto our eyes, because our eyes are set vpon that thing, about thwich the heart is occupied. Yea from hence it commeth, that we some∣times stumble in the plaine ground, and our feete doe faile vs euen in •••••••• places, because our feete are carried with our heart, which is earnestly occupied on some other matter. Therefore although we ought to keepe with great care our eyes, our hand••, our eares, and other parts of our body: yet doth it most stand vs in hand to keepe all watch and ward o∣uer our hearts, seeing they rule all the rest.

The second cause why we should watch ouer our hearts, is, because it maketh or marreth* 1.638 all our actions: for if our heart bee pure, then all our actions bee pure and accepted of through Christ, though some want bee in them: and contrariwise, if our hearts bee not sound, but corrupted and vnpure; the things that in their owne nature and kinde are good, yet doe become euill & sinfull through vs. This may be perceiued in all the parts of our life: let vs then a little fee how our corruption deceiueth & defileth vs in many things. First this is without all controuersie, that is onely the corruption of our owne hearts, which causeth vs to be slacke in doing good, or to leaue it altogether vndone, or else to do that which is euill and odious in the sight of God. For albeit many causes may be preten∣ded, which sometime may haue a shew of goodnesse: yet those causes are but corruptions, there is no goodnesse in them. Some men are kept back from doing good to their familie by catechizing them, because they would not haue all me•••••• talke of them, and because they would not hazard the credit of their name. Some are 〈◊〉〈◊〉 backe from being zealous in godlinesse: because they might stil vse their libertie, in buying and bargaining, whereby they might prouide for their selues and families. And for euery thing they doe, they will haue a colourable excuse, they will doe nothing without a reason. But their excuses are but colours, their reasons are very rawe, not seasoned with the word. They are deceiued through the deceitfulnes of sinne, their corruption deceiueth them, they are beguiled be∣cause they make no triall of their hearts. The same thing commeth to passe euen in those things which in their kinde are good. To leaue sinne is a very good thing: yet if wee doe not herein take heede vnto our hearts, we may besore deceiued: for when wee be minded and doe purpose to leaue sinne, let vs consider the cause why wee purpose and goe about such a thing, and we shall often finde that it is not the conscience of sinne, but the feare of punishmēt, or the shame of the world, which moueth vs so to do. The adulterer doth many times abstaine from his filthie adulterie, not because that sinne is odious in the sight of God, but because it will bring him to open shame among men. The theefe without any hatred of theft doth sometimes keepe himselfe from the outward act, that hee may auoid hanging and the outward danger of the lawe. And that the shame of the world and feare of men doth more preuaile with many than the feare of God, it may appeare by this that* 1.639 they wil abstaine from such things whereunto there belongeth shame, or for which some grieuous punishment amongst men is appointed, as for theft, murther, adulterie, &c. yet they will passe by great sinnes for which there is no penall statute, as swearing, &c. For if

there were any true conscience of sin in them, they would make a conscience of all sinnes: but especially of these sinnes which in Gods eyes are most abominable. Againe, we must not rest when we haue left any sinne, as though that were sufficient: but we must narrow∣ly search into our hearts, to see what cause hath moued vs so to doe: for if we doe not with sorrow repent vs of our wickednes, and leaue it for the feare of God; but forsake it, ei∣ther because it will bee no longer profitable vnto vs, or because wee be sickly, or olde, or weake, and take no longer pleasure in it; then our labour is but lost, our hearts haue decei∣ued vs. And many (no doubt) are thus deceiued; yea, they shew that they be deceiued by this, that they can still speake of their sinnes without sorrowe, and laugh at others, which commit the same sinnes. Verily, if they had repented of their sinnes, the remembrance of them would haue bene grieuous vnto them; yea, they would be very sorie when they saw others fall into the like sinne. But seeing they can laugh and make a sport at it when any man doth it, as they haue done, most sure and certaine it is, that their hearts haue deceiued them, they are yet in their sinnes, though they haue left them outwardly.

Let vs proceede a little further, that we may see into the corruption of our hearts. We purpose to deale faithfully, we purpose to heare the word, to reade it. These things in them∣selues are very good: yet if wee be not carefull ouer our hearts, their corruption will pol∣lute and defile them. For if we be moued hereunto (not with any zeale of Gods glorie) but with a care of our owne credit, not because in Truth wee would countenance the Gospell,* 1.640 but because wee would get some countenance by it, the thing good in it owne nature is made euill vnto vs and sinfull, because our hearts are not right in the thing. And how ma∣nie bee thus deceiued, may soone appeare by the small fruit, which most men doe get by the word. For when wee see manie very diligent in hearing of the word, yet profiting no∣thing, nor desiring to profite, it is vndoubtedly true, that those men are deceiued by their owne 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 grie∣ued for their not profiting. Moreouer, when wee haue brought our purpose to practise and haue done any good thing indeed; euen then I say, may wee be beguiled, if wee take not good heede. The corruption of our heart is readie to make vs proude of well-doing, whereas indeed we should be humbled: it is readie to make vs glorie in that, for which we should giue glorie to GOD; it is readie to make that an occasion of slothfull carelesnesse, which should be as a spurre to make vs more carefull. Therefore when the thing is done, when the worke is wrought, and when all our purpose is brought to passe, wee must still be carefull ouer our hearts, wee must still haue an eye to them, that our corruption bee in no wise hurtfull to that good grace which God hath giuen vs. Thus whether wee purpose to leaue sinne, or wee leaue it indeede, yet we may be deceiued by our hearts, if they bee not right in doing of them. Therefore aboue all things we must take heede vnto our hearts: otherwise, we may doe many goodly & glorious things in the sight of men, yet our hearts wil one day accuse vs for them, our conscience will check and controll vs, and God, which is greater then our consciences, will vtterly condemne vs. Now contrariwise, when our heart is vpright with God, when it is sound and sincere, then will the Lord fauourably ac∣cept of our doings, and through his Sonne he will count them righteous. Thus if we with a pure heart doe leaue sinne, though the dregs therof remaine with vs: if with a good heart to Godward we labour after goodnes, though wee cannot doe the good which we would, this vprightnes 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 com∣pare it with the rule of Gods word, or with the iustice of God: and therefore, who so seeth not great corruptions in his heart, hee 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 sinne in them, though some corruption remaine in their hearts.

This doctrine hath two speciall vses; First, to humble vs: secondly, to comfort vs. We* 1.641 haue good cause to bee hūbled, seeing that it teacheth vs, that the very cause of all our sins is in our selues, & cannot be laide vpon any other. It is our owne corruption which cau∣seth vs to sinne, whilest it giueth place to the suggestions of Sathan, to the policies of per∣uerse

men, and to the temptation of our owne flesh. If this corruption were not in vs, no temptation should preuaile against vs: if this corruption were not rooted in our hearts, we should ouercome euill through goodnes. Christ was free from all sinnes, and voide of all corruption, therfore sathan by tēptations could not preuaile against him; no, sathan could not preuaile against our first father, vntil his hart through vnbeliefe was corrupted: but we through our corruption doe yeeld vnto our temptations, and therefore we are the cause of our owne sinnes. That saying therefore is altogether vnsauourie, which theeues and others haue often in their mouthes, when they say woe be to such a man or to such a woman, that euer I knew them; for if I had neuer fallen into their companie, I had neuer come to this stay and wofull state. For albeit euill company might be a great occasion of their fall, and though such men and women did sinne greatly in tempting them to sinne, yet their owne corruption caused them to be ouercome by euill companie, and therfore the cause of their sinne resteth vpon themselues. Secondly, this doctrine doth greatly comfort vs, seeing ••t giueth assurance of victorie against all temptations; if wee be renued in our inward man; if our hart be purified by Faith, and if we labour against them by flying vnto Christ. And this shall seeme comfortable indeed, if we consider that euery man hath some corruption either more or lesse in his heart, according to the measure of his regeneration. And againe, if wee consider that the diuell as a deadly enemie, goeth about to ouerthrowe him, and to subuert his Faith by meanes of that corruption. These things if we thinke of, it wilbe very comfortable to know, that we shall perseuer and continue, not able finally to be ouercome* 1.642 of any temptation: it will be very comfortable to know, that the diuell for all his furie, is like vnto that souldier which launced the impostume of his enemy, and preserued his life, when hee purposed nothingelse but to haue slaine him. Ioseph was regenerate, and when the temptations of his Mi••••risse came into his eare, hee did fight against them, fledde vnto Christ, and had a good issue of his temptations. Dauid contrariwise, though in part rege∣nerate, and truely renued: yet when the like temptation was offered, he yeelded and was o∣uercome, because he looked not vnto his heart, distrusted not his owne weakenes, set not the Lorde for the time before his eyes, fled not vnto Christ, nor fought not couragiously himselfe against it: therefore in what measure we be regenerate, in what measure we vnto our regeneration doe adde the feare of God, for the purging of our hearts, and a distrust of* 1.643 our weakenes to driue vs vnto Christ, in that measure shall we withstand all temptations: and ••s we faile in all these, or in some one of these; so doe we yeeld vnto temptations, and so are we buffe••ed by Sathan. If we be pure in heart and stand stedfast, the diuel, the world, wicked men, our owne corruptions and all may tempt vs, yet they shall not hurt vs. They may let vs see some corruption that is in vs, some sinne whereof wee haue not throughly repented of, or something that is not right within vs: yet if wee yeeld not vnto them, they shall doe vs good and not euill, they shall driue vs to CHRIST, before whom wee must lay open our wounds, that hee of his goodnesse may binde them vp. This doctrine then (as wee see) doth teach vs reuerent and Christian humilitie, withall, it doth ••••nister most worthie matter of singular comfort.

Now that wee be not deceiu••d herein, it is requisite that wee make some triall of our hearts, whereby we may be truly humbled if we finde them corrupted: or we may be com∣forted, if through the blood of Christ wee doe feele our sinnes washed away. Our hearts are tryed two wayes, either by afflictions and temptations, or else by the motions and affe∣ctions thereof For if there be any corruption in our hearts, it will appeare by one of these.* 1.644 Sure it is, that as a man doth shew himselfe in troubles and temptations, such a one he is indeed: if troubles doe not ouerturne him, if feare cause him not to fall away, if tempta∣tions cannot moue him to forsake the truth, or to deny his profession; then verily he hath a good argument that his heart is vpright; he hath great cause of comfort and reioycing. But contrariwise, if for feare his heart faint, if for troubles he turne away, if in temptation he forget his triall, and betray the truth; his heart is not vpright with God, he is in the gall of bitternes, he ought in his heart to be greatly humbled. Before this time of triall come, hee may thinke well of himselfe, he may perswade his heart that there is great godlines in him: but if he examine not himselfe, if he do not streightly looke vnto his heart, his ver∣tue

will proue vanitie, and such godlinesse will worke his griefe.

There be many men which now in this time of the Gospell, doe account themselues ve∣rie religious, and they will beare a countenance with the best, and will outwardly appeare very forward: but because they resting in their profession, doe not examine their heart, their hope faileth them, and they fall away. For when the state of the Common-wealth 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 Sathan to tempt them with heresie; then their corruption will ouercome them, and cause them to beleeue lyes. Likewise men that haue beene brought vp by godly parents, and men that haue the com∣panie of good men, may seeme to be sure setled in sound religion: but whilest they rest in these outward meanes, and labour not after some inward truth, their hearts doe deceiue them, and in time they shew themselues to be but hollow hearted hypocrites: for when the benefit of good companie is taken from them, and when they light vpon wicked compa∣nie, their former godlinesse is forgotten, they will frame themselues vnto that companie. Therefore if they be tempted vnto theft, they will proue theeues: if occasion of filthines or other vices be offered, they will take the occasion, and stay themselues with many sinnes. Thus doe temptations trie what is in the heart of man. Thus doe afflictions finde out the hypocrisie of the heart, so that he may well be counted a sound hearted man in∣deed, which is not ouerturned by temptations, and which falleth not away by the vehe∣mencie of afflictions: for euen Gods children for want of examining their hearts, doe of∣tentime•• take the foyle in temptations. Lot no doubt was no common drunkard, and yet the forcible temptations of his daughters caused him twice to commit that sin: his daugh∣ters were no common harlots, for then they might haue had great pleasure in Sedome. But the diuell deceiued them with a shew of godlinesse, and brought them to that filthie sinne of incest: for when they saw there was none to continue their fathers name vpon earth, they thought it good to lye with their father, that so his name and seede might be conti∣nued. Very needfull it is therefore to examine our hearts, and often to take a triall of them, least the couertnes of our corruption deceiue vs, and make vs hypocrites: and this we must be carefull to doe, before afflictions and temptations doe come, that when they come we may glorifie God by keeping our standing.

The second rule to examine our hearts is, to take heed vnto our ioy and our griefe, our* 1.645 hope and our feare: for whatsoeuer our hearts are most set vpon, we will be most glad when we haue gotten it, we will be most fearefull of loosing it, and most greatly grieued when we haue lost it. By this rule we may see how our hearts stand affected in any thing we goe about, or in any time wherein we liue. As for example, in seeking riches, honour, promotion, or glorie, if we are most comforted when we haue great hope to obtaine them, if we be most cheerefull when we haue gotten them; if we be most afraide least we loose them, and if wee could bee contented to forgoe any thing, rather than them, verily our hearts are most set vpon riches, vpon glorie, vpon honour, dignitie, and promotion. A∣gaine, if ••e be most destrous of our saluation; if we can most heartily reioyce, when we* 1.646 haue gotten assurance of it; if we be sore afraid of all those things which might put vs in danger of loosing it, if no greater griefe can be fall vs, than when we feele not the comfort of it, a most certaine argument we may hereby gather, that our hearts do stand very right∣ly affected to our saluation: contrariwise, haue we no desire to seeke after it? haue we but small loue of the meanes wherby we may attaine vnto it? then surely we are more carnall then spirituall; vea, it may be well doubted that wee are altogether earthly, we seeke not the things that are aboue. The like may be seene in all other things: Art thou glad and cheerefull when thou receiuest some profite, and heauie hearted when thou shouldest be thankefull? Art thou sorie when thou receiuest anie losse, and without all sorrowe when thou hast sinned? Art thou angrie when thou art wronged, and not at all displeased when thou hast done open iniurie to the High GOD? Where is thy heart? where is thy vp∣rightnesse? it is gone, wickednesse hath bewitched thee, and thy owne corruption hath made thee carelesse. In heaping vp thy riches, thou saiest thou art not couetous, because thou giuest to euerie one his owne, and takest nothing but that the Lawe will giue thee.

But all this thou mayest doe, and yet be couetous: if then thou wouldest know they heart thou mayest hereby trie it. If thou be euer musing how thou maiest get thy goods: if it, cheere vp thy heart, when thou doest increase them, then thou art couetous, though thou see it not, thy minde is on thy mony, thogh thou perceiue it not. Let vs see in this one par∣ticular* 1.647 point: thou hast much corne to sell, dearth of corne would be commodious vnto thee, and yet hurtfull vnto thy poore brother, and to the whole land: Now if thou woul∣dest wish dearth for thy owne profites sake, though it would be a hinderance to the whole Church; if thou reioyce more in thine owne gaine, then thou canst be sorrowfull for thy brothers harme; if thy gaine do make thee through pride, to aduance thy selfe aboue thy brother, then doubtles, thy heart is sore infected with corrupted couetousnes. Contrary∣wise, if it be cheape, and thou canst bee more glad for the profite of manie, then thou art grieued for thy owne losse, or if it bee deare, yet thou canst wish from thine heart, that it were cheape; then thou mayest safely say, that couetousnes preuaileth not against thee, it ruleth not in thy heart, yea, by this thou maiest see, that thine hart is rightly affected, both to God and to thy brethren.

To conclude this poynt, wouldest thou know in what truth of heart thou doest labour for the glory of thy God? Come hither, examine thy hart with all reuerence by this rule, and thou shalt know it. The glorie of God especially shineth in the prosperous and flou∣rishing estate of his Church, and his glory is then trampled vnder foote, when his Church* 1.648 is oppressed. Thou seest the Church in our land hath great quietnesse: this thou reioycest at, yea thou canst hartily pray for thy Prince, that peace may be continued in this Church. This is wel, and more than many do: but this is not enough, thy heart in this may deceiue thee, because thou maiest be moued to do this for thine owne ease, without any care of Gods glorie: examine thy selfe therefore a little further, and call vnto thy consideration the Churches beyond the Seas: thou dost heare that they be in continuall trouble, they be persecuted, and on euery side inuaded: Their Priests are slaine, with the sword, their Princes are pitteously abused, their people are ledde into captiuitie: so that there are nothing but complai∣nings in their streets. Here maiest thou trie thy selfe, if there be any trueth in thee. For if* 1.649 so be thou be so full of thine owne prosperitie, that sorrow cannot enter into thy soule for thy poore & afflicted brethrens sake: nay, if thou canst not be more sorrowfull in their sorrow, than thou canst reioyce in thine owne ioy, thou hast cause to feare, thy heart is not sincere toward the glorie of God. In like manner, thou thy selfe art in miserie, tossed with afflictions, and troubled on euery side: yet thou hearest that rest is giuen to the Churches, thou hearest that God hath blessed them with the blessing of peace. Oh now if thou coul∣dest reioyce in the ioy of Gods people, though thou wert in sorrow; if thou couldest glory with Gods inheritance, though thou sufferedst some outward shame, if thou thoughtest thy self happy in the felicitie of Gods chosen, althogh of all men thou mightst seem most miserable; then would thy conscience no doubt speak comfortably vnto thee, it would tel thee thou didst truely esteeme of the glorie of God. Now if thou thinkest that herein too* 1.650 much is required of thee, then looke vnto Gods children in former ages: Paul was sore afflicted, much troubled, and often imprisoned; yet all this did nothing grieue him, so lōg as the Gospell had good successe, and the Churches flourished. Therfore in his Epistles he saith often: I was comforted when I heard of your faith: I liue if you stand fast, and such like speeches, whereby he did euidently declare that he sought the glorie of God, and not his owne praise. Daniel contrariwise was in greart credite, honour, and estimation, he was preferred aboue all the Princes of Persia, and was second vnto the King; but how did he esteeme of this honour? what account made he of his authoritie? Surely very little, for when he saw that the appointed time of the ende of their captiuitie was not come, when he saw the worship of God decayed and worne almost cleane out of minde, when he saw the oppression of Gods people by the wicked heathen, his heart was heauie, and his soule did melt for griefe; yea, though he had libertie to worship God, though he were free from all oppression, yet did he humble his soule with fasting, and was in heauinesse three weekes of dayes, because Gods Church was not farther inlarged, because the Temple lay vnbuil∣ded, and because his brethren the Iewes had no opportunity to cleaue vnto Gods worship.

This was the practise of godly men in aunciēt times. This also must be our practise, if our hearts be pure: thus farre for the triall of our hearts by feare, ioy, hope, and griefe, in all things which we take in hand. Now followeth the second part of this triall, by applying it vnto times, as vnto prosperitie and aduersitie. If we looke not warily vnto that time wherein we liue, we, through the great corruption of our hearts may be dangerously de∣ceiued. For prosperitie will moue vs to praise God, and trouble will make vs tremble at the thinking of him, and none almost is so desperate and voyd of all knowledge, which will not doe so: the wife of Iob will praise and blesse God, in aboundance and prosperitie▪ and she no doubt hath many companions. Pharaoh will be humbled when the hand of God is vpon him: Saul will be godly when God doth afflict him: and will not many doe as Saul did? are not many like vnto Pharaoh? Therefore if thou wilt haue thy heart pure,* 1.651 looke vnto thy profession in prosperitie, and diligently trie thine heart when thou art in trouble. For thou maist seeme to feare God when his hand is vpon thee, thou maist seeme to loue God when he doth enrich thee, and yet thou maist proue an hypocrite at the last. Take heed therefore vnto thy heart, and trie it thus, when thou aboundest in all things, thou louest God. This is well if it be in trueth. Doest thou also feare him? Art thou a∣fraid to displease him? Art thou afraid to sinne against him? Doest thou of very consci∣ence abstaine from secret sinne against him, though no law can punish thee? Art thou a∣fraid to do wrong to any man, then when he cannot reuenge himselfe vpon thee? This if thou canst do, thy loue is true, thy prosperitie hath not deceiued thee: but if thy prospe∣ritie puffe thee vp, if it breede in thee a carelesnesse of sinne, if by thy might thou wilt op∣presse him, although he be poore, & cannot withstand thee; then if thou hadst the loue of men and Angels, it were but hypocrisie, though thou seemedst to be nothing but loue, yet thy heart is bewitched, thy prosperitie hath drawne thee from God, thy wealth hath deceiued thee. O looke vnto Iob, and consider his life, and thou shalt see, that when he flourished like the greene bay tree, yet if he had sinned, he durst not goe out of the doores, and if the most contemptible of his family had ought against him, he would haue taken the reproofe: if then thou abstaine from open sinne, and yet make no conscience of secret corruption, if thou abstaine 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 doest not loue God, because thou fearest not to offend him, he will count thee an hypo∣crite, although thou be called a Christian. The way to remedie this thy corruption, is to labour in thy trouble, that thou loue God, and to striue in thy prosperitie, that thou maist feare God, and then thy heart shall be vpright, neither thy prosperitie nor thine aduersitie shall draw thee from God. But what speech can be sufficient to paint out the corruption of the heart, which vnto man is vnsearchable, and aboue all things most deceitfull? One Ser∣mon is too too little, if the exercises of weeks and moneths might be spent in one thing: this amongst many, would minister sufficient matter in this ex∣hortation. Take heede vnto your hearts, for from thence proceede the actions of life.

FINIS.

MEDITATIONS ON PROV. 14. VERS: 5. 6. 7. 8.

Vers. 5.

A true witnesse will not lie: but a false witnesse speaketh lies.

THE righteous man knowing that his tongue was giuen to him speak the truth, wil make conscience of a lie euen in* 1.652 the least things. But if the matter be of more weight, or if it come into the place of iudgement, then hee will much more heartily abhorre all lying and deceitfulnes: yea, then he will not bee brought to speake any thing whereof hee hath not a certaine ground. As for the vngodly, it is not so with them: for they hauing no care of trueth in light and common matters▪ doe soone cast off all care & conscience euen in greatest and most waightie causes. This agreeth with the saying of our Sauiour Christ, Luke 16. 10. He that is faithfull in the least, he is faithfull also in much. Which may be thus particularly applied: he that for conscience sake doth speake the truth in common and small matters, he will also speake the truth in matters of great importance: and he that is not ashamed of a lie in his priuate dealing, hee will also without shame beare false witnesse before the Iudge. Here then wee be taught in the least things, to inure our tongues to speake the Trueth: So shall wee be better preserued from false witnesse bearing: for the Lord would not haue vs to dallie with sinne. Therefore in his righteous iudgement, he doth leaue men that make no conscience of a lie, and suffereth them to fall, and to offend in some open and knowne trueth. Againe, whereas men take great libertie in lying, if the matter be secret and vn∣knowne; * 1.653 the Lord doth hate this hollownes and hypocrisie of men, and doth often bring it to light, that by the sorrow for, and shame of that sinne, (if it be possible) they may be caused to make greater conscience of a lie for euer after. Therefore if we would not haue the Lord to punish our lesser frailties with greater sinnes: if we would not haue him to pu∣nish our secret sinnes and faults, with open and notorious offences, then let vs bee afraide to tell a lye in the very lightest and most secret causes. But if this will not at all moue vs, yet let vs bee ouercome with the consideration of those fruites which will come of true speaking, specially let vs consider of these two. First, the loue of the Trueth doth breede and beget in vs a great and singular comfort, when wee see that herein wee resemble our heauenly Father, who is the God and author of Trueth. Secondly, the loue of the trueth is a speciall helpe to reuoke vs from sinne. For as the lyer can so cloake his sinne, and set such a colour vpon it that no man can accuse him; no admonition or rebuke can take hold vpon him, no threatning feare him: So the sillie soule that in simple truth doth con∣fesse his sinne, is open vnto rebukes and holy censures, his heart lieth naked before the word, which doubtles will worke effectually to reclaime him from sinne.

The second thing which we must learne out of these words is this: that albeit we must speake the trueth at all times, and in all places: yet must we be especially carefull so to doe* 1.654 when we be called as witnesses before the iudgement seate. For the whole state and order of iudgement doth depend vpon the witnesse: so that the Questmen, the Iudge, and all, doe proceed either falsly or truly, according as the testimonie of the witnesse is either false

or true. Last of all, we learne that good care must be vsed in chusing of witnesses: so that we may not take periured persons, or common liers, no not such as doe often lie, though it be but in light matters: but if there be any one man that of conscience speaketh truth in all things, he is worthie and fit to be a witnesse. This condemneth the practise of the re∣ceiuing all indifferently to be witnesses in court, and specially such as be knowne to be common liers. Thus much for this verse.

Vers. 6.

The skorner seeketh wisedome, and findeth it not: but knowledge is eas•• for him that will vnderstand.

BY the skorner is here meant the proud & contemptuous man, who in the pride of his wit will compasse any thing, neglecting, yea contemning those holy meanes which* 1.655 God hath ordained. This proude and contemptuous skorner shall not finde knowledge. By knowledge we may vnderstand, not the knowledge of the letter floting in the braine, and flowing euen at the tongues end (which indeed is not worthie the name of know∣ledge:) but the true vnderstanding of the word taught by the spirit, which entreth into the heart, and worketh on the affections, frameth to obedience, and assureth of euerlasting life. This indeed is healthfull knowledge, which the skorners though they seeke, shall* 1.656 neuer obtaine. And hereunto doth our Sauiour Christ giue witnesse when he saith: Many shall seeke to enter in, and can••ot. Now if we would see the cause hereof, it is this, they doe re∣fuse the right and direct meanes whereby to come to knowledge, or else vse the meanes with corrupted hearts. For if they seeke and search in the prophane writings of Heathen men, or in the corrupted writings of hellish heretikes, no marueile if they neuer finde this knowledge. For how can they finde trueth in falsehood? How can they finde the true knowledge of God in the fained deuises and inuentions of men? Againe, though they cast off all these, and come to the holy word of God: yet if their hearts be not sound and right; if they seeke profit, preferment, and vaine pleasure, doubtlesse they shall neuer at∣taine to this holy knowledge. For sure if the heart be corrupted when they come to studie vpon the word, they shall be made worse and not better by it. The experience of this doe we see in many, who seeking and searching after knowledge, either to get liuings, or to gaine credit, or to some such like euill and corrupt end; they haue beene disappoynted of their hope, and haue failed of that which they sought after. By the example of others then let vs beware and learne to seeke after the knowledge of God and of godlinesse in the writ∣ten word of God, which onely is able to make vs godly. Againe, aboue all things let vs take heede vnto our hearts, that they be vpright and sound in seeking for it. Now for the triall hereof, let vs examine whether we seeke knowledge, that we might be better able to glorifie God, and to profit our brethren: let vs examine whether we seeke Christ for Christ: whether in Christ we seeke nothing but Christ: and this if we can truely see and feele euen in the truth of our hearts, then our▪ heart is vpright, then haue we before vs a right end, then doe we rightly seeke God, and he whom he hath sent Iesus Christ, euen to the saluation of our soules. True it is, that the Lord may and doth often bestow liuings,* 1.657 riches, and such other outward helpes and benefites on his children: but they doe not chiefly seeke these. They take these as an handfull, yea as an ouerplus of his fauour: but their hearts are not set vpon them. Their loue is set vpon God and vpon his glorie, & that they especially labour for, that they doe toyle and trauell about, and that is the ende of all their labours, in what measure they obtaine that, in that measure they be quiet, though they want other things: but in what measure they doe not finde that, in that mea∣sure are they grieued, though they abound in outward things. Whē a man is of this mind, when he hath this heart, when he hath this good will to learne; then among many other blessings he shall be sure to finde that which followeth in this verse: Knowledge shall be easie to him that will vnderstand.

There be two things whereat many men are much offended, and whereby they are* 1.658 driuen from that due care which they ought to haue of the word. The first is because they see that great and wealthie men of this world little esteeme it, and make light account of

it. But men should know that the affections of such are for the most part weaned from the* 1.659 word; their loue is set vpon their profit, vpon their pleasure, and vpon such other things below. Now the minde and heart being forestalled, yea and surcharged with the liking of these things, they cannot with desire receiue the word into their soules: and seeing that they haue little liking of it, and lesse will and desire to learne it, no maru••ile though it be as vnsauourie salt vnto them.

The second thing which feareth and offendeth many, is the hardnes of the word. Oh* 1.660 (say they) we would gladly learne indeed, but the word is so obscure and hard, that in∣deed it cannot be learned. See the shamelesse vngratiousnesse of some men, who to cleere themselues, will lay a fault vpon the holy and pure word of God. But know this O man that the word is hard, because thy heart is hard through sinne. Couetousnesse, anger, vn∣cleannes, securitie, and such like sinnes, haue so beaten and trampled vpon thy heart, that it is euen hardened through the deceitfulnesse of sinne: but repent thee of thy former sinne, and* 1.661 put away the euill of thy workes, and then come to the word with a holy heart, and then thou shalt see and feele thy vnderstanding inlightened, thy iudgement reformed, and all the words of wisedome plaine and easie vnto thee. All this is confirmed vnto vs by plaine* 1.662 and daily experience: for when a man hath been buffeted with some sinne; when he hath yeelded too much to pride, worldlinesse, 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 booke vnto him. Contrariwise, when men doe most mislike themselues for their sinnes, when they be most grieued for their dulnes, when they thinke themselues most vnapt and most vnworthie of knowledge, and yet desire to finde comfort in the word, wish to be inlightened and led into the true knowledge of it: then doth the Lord very often giue them the deepest insight into his heauenly mysteries; then doth he worke in them a most comfortable feeling, & then doth he also put and stirre vp most heauenly and holy motions in their minds. By all this must we learne many things: first when we* 1.663 heare the word without fruite, then we must returne into our selues, and know that our sinnes are the cause of blockish dulnesse which is come vpon vs. Anger hath troubled our affections, and pleasure hath stollen away our hearts: profit hath corrupted our iudgements: therefore our iudgements doe not yeeld vnto the word, it cannot enter into our hearts, neither can it worke vpon our affections. We are then in this case to bewaile our sinnes, to labour for repentance, to pray for the spirit of sanctification, whereby these sinnes may be consumed, and then returne vnto the word with prayer, and the Lord wil blesse our vnder∣standing.* 1.664 Againe, when we see our iudgements reformed, and our hearts touched, so that the word worketh vpon our affections, then we must know that the good worke of God hath gone before: his mercy hath disburdened vs of the heauie burthen of sin, his good∣nesse hath emptied our hearts of vnprofitable thoughts, and his good spirit hath wrought all in all in vs. Then to shut vp this verse let vs know, that as sinne doth hinder and holde the word out of our hearts: so doth the loue of the word as it were open the doore of our hearts, and make a broad and large passage for the word to enter into vs, and to worke that good worke for which it was sent. It followeth in the next verse.

Vers. 7.

Depart from a foole when thou perceiuest not in him the lips of knowledge.

GOD hath ordained that men should liue together, that one might bee helpfull to ano∣ther. But there is a neerer bond of friendship, when one entreth into league with ano∣ther,* 1.665 or when one maketh choice of another, for some neerer bond of friendship, affinitie, or such like. And because this bond cannot stand, but where there is a great likenes of con∣ditions and qualities, and it is commonly seene that the partie better affected is sooner chaunged: therefore in this place we be admonished to beware, least at any time we ioyne our selues to those that are foolish and vngodly. Not that it is altogether vnlawfull to haue any dealing with them: but that wee may not come too neere vnto them. For to* 1.666 eate and drinke with them, to dwell in the same towne by them, and such other common duties, be not vnlawfull. But to ioyne in marriage with them, to make them priuie to

to our counsels, or to vse them as more neere and speciall friends, this is vnlawful, and this is here forbidden. For little or no good at all can bee gotten by them, they will hardly or not at all be brought to goodnesse, and such is their subtiltie, that one of them is able to peruert the faith, or at least to corrupt the manners of very many. Good cause therefore there is why we should depart and get our selues from them: on the contrary side wee bee taught to seeke out good company, and to ioyne our selues to them as neerly as may bee, yet with this full purpose of heart, that wee may receiue fruite and profit by them. Nature doth call vpon vs to doe this; the communion of Saints requires it at our hands, our own profit should compel vs, the examples of euery mā in each calling may moue vs therunto. For men doe desire to be in companie of their betters: the scholler would be in companie of him that is better learned: the worshipful man desireth the companie of the noble man, and the honorable delighteth much in the fauour of the Prince. Yea in the basest occu∣pations and handicrafts, men doe still desire to bee in the company of them that are most skilfull. And all this is to obtaine the knowledge of earthly things, and the fauour of them that can helpe them; how much more then should we desire the companie one of another, that we might be helpfull one to another in heauenly things? Nay, how intirely should wee be ioyned one to another, and receiue good one by another in all kinde of goodnesse? And yet must this bee done in great discretion: for the best men haue their faults. Therefore wee must be most carefull, as to receiue what good we can by any, so to receiue hurt or hinderance by none at all It followeth.

Vers. 8.

The wisedome of the prudent is to vnderstand his way: but the foolishnesse of fooles is deceit.

THat is true wisedome indeede, which beginning at knowledge doth goe forward vn∣to* 1.667 practise, and beginning at faith doth further proceede vnto the fruites of faith. For vnlesse there be profitable vse of knowledge, both in our generall and particular callings, it hath neither the sense nor the sauour of heauenly wisedome. Then we be here admoni∣shed to labour that our knowledge may growe vnto faith, and that we builde a godly life vpon faith. And that we may thus do, we must especially trauell that our hearts may stand in awe of Gods word, and that we may haue a charitable and louing heart vnto men. This if we can obtaine, then shall wee in feare and loue doe the good duties which may glorifie God, profit men, and haue sure arguments that we haue true wisedome. But the foolishnes of fooles is deceit. That is, they doe either take a wrong course of life, or else if they take a right course, yet their hearts are not aright: and therefore they deceiue both themselues and o∣thers. All this commeth to passe, because with conscience they do not apply euery general point of doctrine to their particular estate, and labour not to make practise of it. We giue titles vnto men, & count them wise and politike men that can foresee and preuent world∣ly displeasure. But the holy Ghost hath giuen sentence vpon such, that if they labour not to liue godly, they be but fooles: yea & the more knowledge they haue, so much the grea∣ter fooles they be, if they doe not for conscience sake practise the same. We see then what we must doe if we will not be counted fooles. Now all of vs, be we neuer so simple witted, would be loath to be counted fooles, and indeede the name is most reprochfull, and will* 1.668 grieue a man at the very heart. Therefore our Sauiour Christ doth recite it among those words that kill and murther, saying: Whosoeuer saith vnto his brother thou foole, shall be guiltie of hell fire. But howsoeuer grieuous it is, yet in truth we are such, if hauing knowledge we doe not bring it into practise. This then must be forcible to make vs to ioyne a godly life with good knowledge, and good workes with a liuely faith, if before the Lord wee will not be accounted fooles.

Vers. 9.

A foole maketh a mocke of sinne: but among the righteous there is fauour.

THe heart of man is fraught and filled with much grosse and filthie corruption: but none is worse than that which is here spoken of, that a man should make a light mat∣ter

of sin. It is strange and very monstrous that it should be so, and yet by this place we see it doth often so fall out. Yea in another place the holy Ghost doth testifie, (and we know* 1.669 that his testimonie is true) that the foole doth make euen a sport and a pastime of sinne. Our own dayes will confirme the same. For come vnto an adulterer, to a false witnesse bearer, and to such grosse sinners, tell them that God is angrie with them, that he will be auenged on them, as he hath been vpon others for such sinnes, and what I pray you, wil they do? Surely he that is filthie will be more filthie, and the false witnesse will mocke at iudgement. And what is this but to make a mocke and a ••est at sin? ••ay, what is it but to make a God of sin, and to serue it in steade of God? and how do they grow vnto this height and excesse of sin? Surely one chiefe cause is, because they be not plagued like other men, because the mercy* 1.670 of God doth hedge them in on euery side, and because they passe their time in prosperity and pleasure. O what a monstrous thing is this that a man should bee made worse by the* 1.671 goodnes of God? how miserable is that man that will make the mercie of God an occasion of his owne miserie? & how vnthankful is he, that the more benefits the Lord doth bestow vpon him, the more he will heape sin vpon sinne? nay how worthily is hee destroyed that will abuse the vnspeakable louing kindnes of the Lord to his owne destruction? And that there should be such, the Apostle Peter foretold vs, In the latter times (saith hee) shall come mockers, which shall aske for the comming of the Lord, as though hee would not come at* 1.672 all. But these abuse the goodnesse and bountie of the Lord, who would that all should be brought to repentance. They therfore doe treasure vp wrath for thēselues against the day of wrath, wherein the Sonne of GOD shall come in iudgement and fierce wrath, against them that haue made a mocke of sin, & haue not been led to repentance through his long patience and louing kindnes.

Now seeing the iudgement of God will lay hold of all those that lie in sinne, and seeing we can neuer com•• out of sinne so long as we make such light account of it; let vs knowe that although one sinne is lesse than another, and although a sinner in thought may bee counted a little sinne, in respect o•• a sinne in outward act: yet in very deede and before the Lord no sinne will bee counted little For the infinite iustice and mercie of God is vio∣late* 1.673 euen by the least sinne, and therefore no sinne can be counted little; for euen the least sinne is sufficiently able to condemne and confound vs from the presence of God. Againe, if the Lord should set the least sinne vpon our consciences, and suffer our consciences to checke vs for it, and Sathan himselfe to burthen vs with it: doubtlesse it would be so heauy and grieuous, that we should not be able to abide it. How then can wee make light account euen of that sinne, which of all other seemeth least?

Moreouer, the Lord will not onely condemne the wicked as for their great, so for their lesser sinnes: but hee will very sharpely correct, yea and seuerely punish euen his dearest* 1.674 children for those sinnes, which in our eyes do seeme most small. Thus was Adam thrown out of Paradise for eating of the forbidden fruite. Moses for speaking of an angrie word dyed in the wildernes, and could not be suffered to come into the promised land. Ezechias did but shewe his treasures to the Ambassadors of Babel, and for that sinne they were all caried into Babel: yea the holy temple was spoyled, the holy vessels were prophaned, and their glory was giuen into the enemies hand. Iosiah did goe to warre against his enemy and the enemies of God, and that onely to keepe them out of his own land: yet because he did not aske counsell at the Lord, therefore hee was slaine in the battell. What sinnes are lesse than these? and yet see how sharply the Lord did punish them in his owne children: and can it bee then that any sinne should be counted light? Besides, though it were graunted that some sinne in it selfe were but little, yet for this cause could it not be counted little, be∣cause in time it will draw vs and driue vs into grosse offences. But seeing that in truth the least sinne is too great, then how much the greater must we thinke euery sinne to be, con∣sidering* 1.675 that it commeth not alone, but either presently or shortly after bringeth in great transgressions? Last of al, seeing that the least sinne could not be forgiuen but by the death of the Sonne of God, so that he must suffer the very pangs and paines of hell for the least sinne that euer man committed: seeing that euen our least transgressions caused him to be accursed, and in the extremitie of griefe to crie, My God, my God, why hast thou forsaken

me? Where haue we the face, or how can wee finde in our hearts to make a mocke of the least sinne? Well then, let vs know sinne to be sinne, and labour to be sorrowfull for euery sinne: so that although we be not in like measure sorrowfull for all, yet let vs take heede that no sinne escape vs without some true and godly sorrow: then shall wee finde fauour* 1.676 among the righteous, yea then shall we obtaine mercy from the Lord. For the lesse wee fauour sinne, the neerer we be to the fauour of God: and the more we hate sinne, the more we shall be sure to enioy the louing kindnes of the Lord: yea, ioy and peace and comfort in the holy Ghost is oftentimes bestowed vpon men in greatest measure, when they feele the greatest measure of vnfained repentance, and godly sorrow for sinne, and haue concei∣ued the greatest hatred against the same. The Lord in mercie therefore increase this sor∣row and hatred in vs euer more and more, that our ioy and comfort may bee the more in∣creased, through Iesus Christ our Lord: to whom with the holy Ghost, one true and euer∣liuing God, be all praise, power, dominion and principalitie, now and euer.

Amen.

THE SVMME OF THE Epistle to the Hebrevves.

THE whole Epistle to the Hebrewes containeth the sinne of Apostasie, from which the Apostle laboureth to dehort them, and that by fiue reasons specially: First, in the first Chapter hee shewes that Christ is a∣boue all Angels, whereof hee inferreth in the second Chapter, That if God did punish the contempt of the ministerie of Angels, much more is the contempt of the ministery of Christ punishable, because he so far exceedeth the Angels. In the third Chapter he shewes that Christ is a∣boue Moses, whereof he inferres in the fourth Chapter, That if Moses ministerie contem∣ned caused reuenge, much more Christ his ministerie cōtemned causeth reuenge, because it is far greater than Moses. In the fift Chapter he shewes, That Christ the sacrificer is grea∣ter thā Aaron the Priest, whereof he inferreth in the sixth Chapter, That if God did correct the contempt of Aarons sacrifice, much more will hee condemne the contempt of Christ his oblation, because Christ is superior to Aaron. In the seuenth, eight, and nine Chapters, That the ministerie of the Gospell is better than the ministerie of the law, whereof he in∣ferreth in the tenth Chapter, That if they were punished that despised Moses lawe, much heauier is their iudgement which despise Christ his Gospell, for that Christ is aboue Mo∣ses. In the eleuenth Chapter he shewes, How all the Fathers were iustified in continuing in the faith, whereof he inferreth in the twelfth Chapter, That who so will bee iustified with them, must after their example continue in the faith. Lastly, he concludeth with whole∣some exhortations fitlie ioyning to his former doctrine, For because we may be Aposta∣taes in life as well as in neglect of doctrine in the thirteenth Chapter hee addeth many good precepts of Puritie, mer••••, sanctimonie, prayer, thankesgiuing, liberalitie, and o∣bedience to t••eir teachers▪ And then falling as it were on their necks, hee kisseth them, and comm••••ding himsel•••• to their prayere, hee commendeth them to the rich grace of G••d, 〈…〉〈…〉nd s••amp of all his epistles.

A BRIEFE SVMME of Ecclesiastes.

FOr the vnderstanding of Ecclesiastes, because the things therein con∣tained depend of an historie, we must know that Salomon, from the be∣ginning* 1.677 of his dayes was a well disposed young man, endued with most excellent gifts of regeneration and gouernment. Afterward from one well giuen, and in a good way, hee fell to bee a riotous and a prophane person: and yet obtaining grace by extraordinarie priuiledge (I call that an extraordinarie priuiledge which either implieth a particular commaundement against a generall precept, or a particular practise against some ge∣nerall rule dispensed of by GOD) he became sorrowfull for his folly, and being desirous to leaue to the world a testimonie of his sorrowe, hee taketh vpon him in this booke the person of a publike Penitentiarie, professing it to bee a monument of his vnwise dea∣ling: and therefore it may be called Salomons retractations. And surely it is verily to bee supposed, that the Lord hath set vp this man as a signe, in whom hee would by proofe and experience shew, that men can neuer be happie, for these things which most men account to be happines. Wee say in schooles, that practicall and reall syllogismes are farre aboue speculatiue and imaginarie reasons. And we knowe that in all histories the proofe and ex∣perience of the reporter affoordeth great credit. Salomon sheweth in this booke that hee* 1.678 prooued all, and yet this is his conclusion, That to feare God, in reuerent regard to keepe his commandements, is all a man can come to, the onely way to find peace of conscience, and to assure vs of the fauour of God. This is the assurance of our countrie, that wee shall one day enter into it; when we haue a purpose to this, we neede seeke no further This had I (saith Salomon) notwithstanding hee was not content, but hee imagined some thing else might be found out which hee had not, and being a man of wisedome hee thought there might besome better kinde of life inuented than this was. Well, hee trieth mirth, wiues, building, &c. which might seeme to content him: but when twentie yeeres were spent in trying conclusions, he was as neere then as he was at the first: nay, without the speciall in∣dulgence of the Lord, he was further off too. And as a horse in a mill, when hee had gone in his circuite, hee was at last where he began first. Well (saith he) whatsoeuer I tried beside the conclusions of the faithfull, all deceiued me in the fruition. And that which is more, euery purpose of mine heart being vaine, left a sting and pricke behinde in conscience, which did counteruaile and surpasse all the former delights. So then, Salomon returning in∣to the fauour of God, condemneth all externall things to be but vanitie, and hee would teach vs this lesson, that ruina pracedentium must be admonitio sequentium. If any man will trie conclusions against Gods conclusions, hee shall trie nothing in the end but himselfe to be a foole: and by how much the more examples might haue forwarned vs, the more we are to excuse the Lord, and to accuse our selues if wee fall.

GODLY INSTRVCTIONS FOR THE DVE EXAMINATION AND DIRECTION OF AL MEN, TO THE ATTAI∣ning and retaining of faith and a good conscience.

CHAP. 1. Of Christian Admonition.

WOrldly wise men cal admonition medling, & that they that look not to other mens matters are thought to be peace∣able, and learned sober wise men, & they that practise ad∣monitiō are thought to be vnsociable. Caine himselfe was of this iudgement, hee was one that looked not after his brothers life, but soberly (as hee thought) respected his owne: by this one example wee may see what spirit they haue, who say, I haue nothing to doe with him. Wee, hauing learned not the practise of the world, but the practise of the word, looke for another iudgement, and breaking through all such shadowes, we dare and must be busie with our brother, Leuit, 19. 17, And if neede be, we wil sharply deale with him, as plucking him out of the fire, Iude vers. 23, Wee may not vnder the colour of peaceablenes, muzzle our mouthes: if I haue an eye in the Church, I must point at sinne; if I bee an hand in the Church▪ I must plucke it out: for euery sinne not admonished, when, and where wee may, is inrolled among our sinnes, because how many sinnes wee haue willingly seene or heard, and not rebuked nor lamented, we haue committed them. They obiect, our corrupt na∣ture is disposed to winke at the offences of our brethren. I answere, howsoeuer corrupti∣on may be intermingled, yet the first motion of rebuking sinne is of God. A good Father said, I was neuer acquainted well with any, but first I displeased him by admonishing him of some sinne. And like as the children of Israel were going but eleuen dayes iourney in thirtie yeeres: so we might goe by admonition as farre in eleuen dayes, as some without it can doe in many yeeres▪ And as in a lethargie we haue neede of a purgation: so when the grace of God freezeth in vs, we haue neede of admonition.

2 As hee that admonisheth another of sinne, and is not grieued, profiteth another, but not himselfe: so he that seemes grieued, not admonishing his brother when time serues, is not truly grieued.

3 In admonishing it is good to obserue the rule of our Sauiour Christ, Matth. 18. before wee proceede either to Minister or Magistrate: than so doing all things with loue, lenitie and prayer, wee may not doubt but the Lord will blesse his appointed meanes, and so in faith and meekenes offer our selues to him: if it be so that wee see no fruite, yet wee shall possesse our soules in peace, with the conscience of our simple obedience.

4 A godly man doubting whether (being moued in heart to admonish an vnruly par∣tie by writing, and fearing that it would not be profitable (hee should continue in his pur∣pose

or no; he was answered: it was a great sin then not to do it, and also a great great iudge∣ment of God came on that sin often, which was, that we should forget the good motion: or hauing the good motion, we should want oportunitie to doe it: wherefore let vs do the thing, and leaue the successe to God, after we haue prayed for it. And if it so come to passe (as often it doth) that though the action be good, our hearts vpright in the doing of it, our affection louing, considering the thing right and good, yet our labours and our praiers be vnfruitfull: let vs remember that in all these were secret imperfections and sinnes, for the which the Lord might hinder the successe, which by deferring hee doth scoure away, that afterwards in fuller measure of his mercie, when we shall be the better prepared by humi∣litie to be thankfull, he powre out a more rich measure of granting our requests vpon vs.

5 The children of God become better, and profite more when they are rebuked; and a rebuke is not without effect in anie, but in the wicked. They that harden their hearts and necks when they are admonished, & thinke that sharpe handling doth make them worse, had neede to take great heede to themselues: for if the Lord cannot preuaile by great ad∣monitions, nor sharp rebuking, he will certainly punish: for though he did beare with the often murmurings and many sinnes of the Israelites, yet at the last hee sware in his wrath they should not enter into his rest.

6 Iethro doth not rashly reprehend Moses, Exod. 18. 14. but hee first commeth to the knowledge of the cause: and when he saw cleerly that there was an ouersight in his sonne, then doth he admonish him, & giue him such counsell as is agreeable to the word of God. The want of this wisedome doth often make our admonitions vnprofitable, because we take not aduisement how the case standeth, then for that wee doe not labour to haue a sure ground for our counsell out of the word of God. If then we will that our admonitions take place, let vs first duly consider of the thing it selfe, and by the word trie it to be a fault; then let vs also labour to haue a way out of the Word, whereby the matter may be better hand∣led. If this were an ouersight in Moses that hee had neede of an admonition, who can ex∣empt himselfe from it? None at all, but euery man must be content to be admonished, yea though it be of his inferiours: for so Moses, farre excelling his father in graces, yet is profi∣tably admonished by him, and willingly receiueth it. So was Naaman the Syrian admo∣nished* 1.679 by his seruant, and Abigail by her seruants, and shee did also admonish Dauid the King and Prophet of God. Wee must then admonish, and be admonished, euen by them that haue receiued lesser graces then wee, and with all modestie and loue, and thanks-giuing, as Moses and Dauid.

7 The nature of the wicked soone appeareth in admonition, who will at no hand bee admonished by the godly, albeit the cause be neuer so iust. The wicked Israelite could be content to suffer the wicked Aegyptians to whip him, but not godly Moses to admonish him. The world will be subiect to the world, but not to God,

8 Wee must learne to admonish speedily after the offence is committed, because our nature in good duties, and in them especially which haue offence with them, is readie to put off, we must not-tarrie vntill we meete the offender; but goe to him, whilest the brunt is vpon vs: for our nature is giuen to coole too fast, if we plie it not whiles it is hot. So our modo and modo, neuer haue a modum, when wee post it off from time to time, and our anger against sinne is quickly shaken: while we are hote then, and our brother is sicke, the equi∣tie of the thing requireth, that we should goe to him, though otherwise he should come to vs: The reason is, because after sinne is once committed, there is a darknes, a dimnes, or a myst brought on our soules, whereby howsoeuer in iudgement we receiue somewhat of o∣ther mens sinnes, (as Dauid did of his offence, that tooke the poore mans sheepe) yet wee cānot see our owne. Besides, there is cast a deformed blemish on the glasse, shewing vs our sinne, and the diuell so prouiding, that sinne neuer dieth, we abhorre those meanes which should recouer vs; we on our parts receiue our standing to this end, to admonish. Where∣fore, Peter not being able to requite Christ for praying for him, that satan might not ouer∣come him, is commanded by the confirmation of his Faith, to remember to confirme the faith of others. And Psal. 26 the Lord is content to set ouer the debt due to himselfe to o∣thers. And Iohn makes this a speciall note, that we are not dying, if we loue the brethren.

The third reason that should moue vs to make haste, is this: whilest sinne is yet tender, greene headed, and shamefast, whilest it hath blood with blushing in the face, whilest it is like a little aspe, or like a small corde, it is wisedome to admonish the partie of it: otherwise it will fall out with vs, as with the practise of an ancient Father, who planting one yeere, pluckt vp the plante with one hand, who suffering it two yeeres, was faine to pull it vp with both his hands: but planting three yeeres, he vsed both handes and breast; at the length when it was a plant of foure yeeres old, hee was constrained to let it alone. So God would haue vs pull vp the sinne whilest with one hand wee may doe it, not to tarrie, whilest two hands, breasts, and all will not doe it: for feare of negligence we are to admonish in respect of our selues, because the sinne is on our score, that we admonish not. The same God that saith, forgiue thy brother if he offend, saith also, if thy brother offēd, admonish him, Many would haue their faults forgiuen, but not reproued: but hee sinneth as deepely that repro∣ueth not, as he that forgiueth not: so fearefull a thing it is not to admonish.

9 It is a good thing when wee so take an admonition, as the admonition take vs. Paul* 1.680 reproues Peter openly, and records this fault in his epistle: and yet Peter for all this calleth him his brother Paul, cōmending his wisedome, his gifts and graces, accepting his admo∣nition not as a blowe with a staffe, but as a most precions balme. But wee when a spot is shewed to be in our garment, are readie to take vp myre, and to cast it on his coate, that pointed at our spot: or seeing something in our face by a glasse, we be ready to breake the glasse that shewed vs our blemish. Againe, when wee admonish, wee shall meete with some that will flatly deny the fact: some will graunt the offence, but in part: some will confesse the whole, but they doe extenuate it. For all which maladies, as good Physitions, wee must not at the first vrge the most forcible medicines, but vse them in their degree and place, that is, when more fauourable meanes preuaile not: wee must not with Rehoboam vse too strong a purgation at the first, least our patients be not able to beare it, but we rather cause them to be more crasie, than rid them of any part of their disease.

CHAP. II. Of the forme and rules of Christian admonition.

THere are two sorts of sins, some greater, some lesse: for Christians are* 1.681 neither Stoickes nor Epicures, for Paul opposeth himselfe to thē both▪ Act. 17 18. they esteeme not all sinnes alike: Neither are they all one with those which haue a bottomlesse charitie, who can count all euils infirmities. And there is a third sort worst of al, and they will make eue∣rie sin a mote, & a beame when they list: the earth is a beame in it selfe, but a mote in the skie. But we know that all sinnes are not of one last, Gen. 15. I will not bring in the Israelites till the measure of the sinnes of the Amorites bee full: So there is a full measure, and a wanting measure, all haue not one measure. When Paul spea∣keth of a gangrene, and Iob of a sinne, which he calleth the rottennes of bones, they meane* 1.682 there are diuers degrees of sinnes spreading in our flesh. A Father saith, some sinnes were scoured by the blood of his hands, but others required his heart-blood, Ioh. 19.

2 Now, for that in admonition this distinction of sin is not knowne, some doe trouble* 1.683 the eye, some put out the eye. Some sinnes there be that our brethren may pluck out, some that are left to our selues to pluck out. Trueth it is, if wee consider euery sin as it is against the maiestie of God, we shall see it is no mote or light matter, Matth. 5. God esteemeth one ••ot of his law more than heauen and earth. Doth euerie sinne require the blood of Christ?* 1.684 how then can they be motes, vnlesse we thinke his blood to be a mote also? As it is said of Baltashar in Daniel, so it may be said of euery one that sinneth, if thy sinnes be weighed, it is the losse of thy kingdome, euen of the kingdome of heauen.

3 The better to examine sinnes, let vs not weigh them by themselues: for a sinne see∣ming by it selfe to be but a graine waight, yet by reason of some circumstāces, may coun∣terpoise

a heauie beame. For example, consider the sinne of Iudas, you shall see it by all the sixe circumstances: First, of his person, in that he was a Disciple put in trust with the tem∣porall things that belonged to Christ. 2. Of the obiect, for that he had confessed Christ before. 3. Of the time, when he receiued 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, Hayle maister, 6. Of the cause; for such a small value. So in like manner the sinnes are greater in publike persons, than in priuate, and that first for the offence, which Christ* 1.685 counteth a beame. There was as much sacrifice offered for the sinne of the Priest, as of all the people besides: for surely as the measures of the Sanctuarie were double, so their sins were double. Adn as this is said of the person, so now of the place. Publike sinnes are grea∣ter than priuate, in that they haue impudencie ioyned with them, in that they be commit∣ted with an high hand. In respect of the time, a sinne of long continuance is greater than a sinne that began but yesterday▪

4 There are sixe notes to know a beame by. The first is taken out of that place where Christ saith, it is impossible for a ca••nell to goe through a needles eye: and this is to expresse the absurdirie of those which say, as Absalom said, euery mans cause was good: these fome out* 1.686 sinne without shame The second is ser downe, Rom 7. where the Apostle speakes of a sin, that by the light of the law he saw to be great and fearefull, which before he counted as a shadow, or a mote onely. The third note is Reuel. 17. a sinne of many heads, able to be di∣uided, to be quartered, must be a beame: but a mote cannot, being almost as little as the Geometricall punctum. It is a compound sinne. The fourth Dauia speakes of, Psal. 118 22. making relation of certaine stones which the builders refused, such as we vse to serue at turnes, to build the kingdome of ignorance: Thsi must be a beame, & not a mote. A more may be blowne out, but a beame can searse be haled out with horses. The sixt is drawne out of that saying of Christ, Hypocrite, plucke the beame out of thine iowne eye, then thou shalt see: so that is a beame whichmakes vs blind. This is that which Salomon saith, All the wor∣kers of in••quitie goe astray, knowledge first decaieth. These sins we haue, and feele them not; and the greater they be the lesse griefe. These malladies of the soule are contrarie to those of the body; for these the greater they be, the more we feele thē, the other the lesse. Those were but small in comparison, and mysticall sinnes, which Paul was so grieued with, Rom. 7. yet he displeased himselfe in them, and sought the remedie; and when he found it, he esteemed it much. The vse of all this is, that we know, when we haue motes in our eyes, and that we take heede they grow not to be beames: for there is one will take order they shall not fall out. And to this end, we must labour to haue a good iudgement, at the first to esteeme all sinnes as beames in our selues.

5 To recouer brethren from their faults, belongeth to priuate and publike, to Minister and Magistrate. Dauid Psal. 101 saith, it was his mornings worke, to cast out the workers of wickednesse: what case are they in then, whose morning and euening work it is to keep them in. This is now the first sin of the Magistrate, to leaue beames as motes vnpunished; as I••roboam would let them commit idolatrie, so he might haue his kingdome. Secondly, it is their fault to punish motes, and to let beames passe; as Saul put the holy Priest to death for Dauids cause; but Abner for whoredome was not punished, because he was a beame of his kingdome. Thirdly, they offend in punishing beames as motes, and motes as beames; as Dauid in diuiding the in heritance betweene Mephibosheth and Ziba. For the Minister,* 1.687 he must reproue in the light before all men: and if they be slow-bellies he must reproue them sharply. Priuate men must also admonish. There is not only a healing of eyes in the Chirurgians shops, but euery man msut haue a care of his brothers eye. If we looke for a commandement, Leuit. 19. 17. Thou shalt reproue him plainely, is as vehement a speech as God could vse. Now they say, if a manreprehend, he is an hypocrite: but assuredly, he that performeth not this dutie when, and where he may; let him know his silence is a ser∣uile hypocrisie.

6 The holy men of elder ages haue been in the dutie of reprehension and admonition* 1.688 most careful. Esay for this cause was counted a man, in his time, so contentious, as that no∣thing in the land could please him. I••remie saith, he was borne a man of contention: Eze∣••hiel

was called a finde-sault: Christ himselfe both commanded, Matth. 18. and practised this dutie, he is often curning the eyes of the Pharisees, Sadduces, high Priests, Matth. 23. Herode, Luk. 4. his owne countrimen: his owne disciples, most sharpely; calling Peter Sa∣than, and saying to Iames and Iohn, ye know not what yee aske, and his owne mother he reproues roundly, Ioh, 2. The holy Ghost is a reprouer also, Ioh. 16 and this he pr••ctiseth euen at his first comming, Acts. 2. 22. Ye haue sl••ine the Lord of life, Paul reprooued Peter, and Peter Iames. All their Epistles command this dutie. 1. Thes. 4. 15. Ephes. 5. 11. They* 1.689 which will not perform this dutie, to reprehend the wicked, fall often to ••euile good men. When there was but one Miohaiah to performe this duty, there were 400. Prophets which stood by to preach peace to the people. As often we reade in the booke of Kings, There* 1.690 came one of the Prophets: there came not many to performe this dutie, and so it is to this day, and this maketh this dutie as bitter as wormewood, for that it is so little put in practise.

7 That we may suffer rebuke, these three things must we doe. First, as Psalme 141. we must esteeme it as a balme, and make profession that we doe so Secondly men must feare themselues more: now euery man presupposeth himselfe innocent, when as we should be fearefull to haue offended, when we haue not offended, 1. Sam. 22. I am thy fathers death, s••••••h Dauid, when he was not indeed. Iob was afraid of his children, when he knew not they had sinned. Thirdly, though the accusation be false, we must performe thankefulnes, Iosh. 22. 10. 11. 12. 13. 14. 15. 16 But contrarie waies, if one espie a mote in our eyes, we straight∣way looke into his, and then ours is whole.

8 If yet we desire more reasons to perswade vs to the practise of this most Christian du∣tie: let vs remember we are to admonish, because they are our brethren. If two strangers walke together, and a mote fall into one of their eyes, the other will blow it out, or wipe it out: this nature teacheth vs. Paul goeth a note higher: If there be a thorne in the foote, the head stoopeth; but if any thing be in the tender eye, it laboureth to ease it much more. But we reproue commonly when we fall out with our brethren: and therefore in veritie we be enemies and not brethren: for this is a good argument wi••h ••s, he is thine enemie, therefore reproue him. And this is an Aegyptians tricke, to reiect a iust reproofe and to say who made thee a ruler? who made you a Preacher? Augustine faith, if thou dost not helpe his eye, God will plague thine eye and his too. And againe, though thou saiest not euge, yet because thou saiest not apage: there is (saith he) a mutuall approbation, as well as a mute commendation.

9 Three things ought to moue vs to this dutie. First, least men thinke it an indifferent thing to offend, and so we nourish him in his sinne, and thereby his eye will gather more filth and scales, and in time goe cleane out. Secondly, if thou pitie not him that offendeth, yet pitie him that standeth by, least he be offended, or any way indangered by thy silence, or by the sin past, or both: as we see in Barnabas by Peter, Gal. 2. 13. Thirdly pitie thy selfe, and deliuer thy selfe from the guilt of this sinne: for if thou be pr••sent, & be est not grieued for the offence, it is in account laide vpon thy score. Neither let that hinder vs that we shal not preuaile: for Nichodemus also performed this dutie when he had no hope to be heard, Ioh 7. 50. Again, by rebuking thou shalt deliuer thy selfe from cotempt, for by thy silence the wicked will giue thee the same reward they giue vnto God, Psalm 50. 21. They will conclude, that thou art in the s••me league of imp••••tie with them. Finally, so doing thou shalt free thy selfe from the punishment of sinne. Ely for not reprouing his sonnes, peri∣shed with them in the same calamitie: but L••t escaped in the destruction of Sodome, Saint Peter rendreth this reason, because he was v••xed with the vncleanly conuersation of the wicked, continually preaching righteousnesse and reclayming them from their sinnes.

10 This dutie of reprehension is onely to be done to a brother, of whom there be two* 1.691 sorts: the naturall, and the beleeuing brother; for the faithfull haue one spirituall Father, and one Holie mother, euen the heauenly Ierusalem, the mother of vs all. As there be beames so great that we cā••ot moue them at all, so th••re be some men whom we must not touch with any reproofe. We must not reprehend thē whom the Church acknowledgeth not for childrē, for they be not our brethrē: Such a•• deserue to ••e reiected by the Church, I am not bound to performe this dutie vnto them, for holy things must not be giuen to

dogges Againe, the scorner must be smitten and cast forth, as Ismael was, he is not worthie a christian reprehension, nor a barker or biter of the religious & godly, as prophane Esau: for these cast off all our admonition with a iest. Some thought Paul should haue reproued Nero, but it was a rule in the Primitiue Church, and the Schoole men haue obserued, that* 1.692 furious Tyrants may not be reproued, least they disturbe the peace of the Church. Elias was more plaine with the Kings in his time, albeit he was left alone. If thou hast authority, thou maist reproue all that are vnder thee. Reproue strangers onely of open and known sinnes: no Samaritan at al, vnlesse he be wounded. Let vs in performing this dutie obserue diuine rules well, for some are as vnfit to reprehend and to be reprehended, as Esaus Plow∣••••are was to make a sword.

11 Though good duties are to be done, yet euery man is not fit to do euery good duty, therfore let vs see who is fit to execute this worke of reprehension. The eie is a tender part, euery finger must not be taking in it: for of an action without skil commeth an end with∣out fruit. This dutie doth not consist in readines of vtterance, nor in bitternes & stinging* 1.693 words, but in good sound iudgement, which maketh a man fit. And to this are required three things, which answere to those in the bodily sight: first the cleerenes of the eye: se∣condly, the right situation of it: thirdly, not to be hindred without. By the eie, the minde, the seate of knowledge is vnderstood: & here in they must be rich. It is promised, Esa. 64. that the people vnder the Gospell should excell in knowledge the Leuites vnder the Law: and it may appeare it was so in the Primitiue Church, for they became most ready and fa∣miliar in the holy Scriptures: in so much that womē began to grow so cunning, that there was a generall prohibition that they should not speake in the Church. Daniels prophesie was, that in the later times men should run ouer bookes: and if wee cannot so abound, yet must wee get a through knowledge of things, against which wee deale by reprehension. Christ finds the Pharisees often short, and blind, albeit they gloried of great knowledge, though the Phylacteries were broad, yet their heads were shallow. So it is also with vs: ther are many dim eyes which haue need of that eye salue, Reuel. 3. If any thing be ambiguous we cannot hit the ioynt to restore the member that is loosned, Gal. 6. 1. And so in our buil∣ding, all will downe in the tempest that we build with vntempered morter. Nothing can a∣bide soundly in affection, that is not surely grounded in the iudgement. That which Philip said to the Eunuch may heere well bee vsed, a little changing the word in the originall: Doest thou knowe what thou doest condemne? And it is said well of Peter, that many speake e∣uill* 1.694 of those things they know not: but they doe as Balaam, fetch their diuinations from others, and so cannot speake according to time, place & persons, but as they are then pro∣uided. Secondly, the eye must stand rightly in his proper seate, for if it stand awry we can∣not see well, how cleere soeuer the eye be, This site and right place of the eye, the old wri∣ters call intentio vitae, and that is that which euen their owne consciences knowe, and other men often see, they leuell at in their whole life. The right situation of the eye is this, if we set before vs this scope to please God, without any sinister respect: albeit some can looke awry and that sildome, and that shortly, and waxe not worse and worse, but more zealous. He lookes not aright that hath a worldly end, as Balaam would now & then looke to Gods commandement, but because his heart and minde was fixed on the wages of ini∣quitie, his eye was euer ouer his shoulder, and in the end shewed hee was blinde indeede. Thirdly, the outward hinderances are the beames that are in the eye, and they are those sinnes that are past shame and sorrow, and such as may be felt at midnight. They receiue many diuisions: they vpholde wicked practises; they bee such as the Disciples cannot cast out, they are directly opposite to the calling of a Christian. They that worke this trad, are workers of iniquitie, of whose eye and iudgement marke Dauids question, the answere whereof is soone made. Are they not all without vnderstanding that worke wickednesse ▪ And this is the reason why the Fathers hauing lesse meanes of knowledge than wee, yet* 1.695 saw more concerning heauenly things then we. Albeit Christ saith of this eye, thou seest a mote, yet hee speaketh but of his false imagination, for it is hard for him to see a mote, that hath a beame in his owne eye▪ hee may onely thinke there is a mote where there is none, and therefore no man is to beleeue him. And yet this man challengeth to

himselfe authoritie not only to dispute, but also to reproue, yet little reason is there of the first, but none of the second. Besides, whereas the end of reprehension is amendment, hee is like to make him worse: for seeing how little hee accounteth of the beame that is in his owne eye, he may gather, if that hurt not him, his mote will hurt him lesse: nay he is more* 1.696 like to plucke out the eye, than the mote out of the eye. It is a generall rule, that hee that doth willingly reprehend, and feeles not a mixt affection of sorrow and feare, is not fit for it. Our owne loue is the measure of our loue to others: he cannot then be good to others, that is not first good to himselfe. Chrysostome saith, Canst thou know another better than thy selfe? He that loueth another more than himselfe in spirituall things, he is void of cha∣ritie. We must therefore euer take heede of these beames in our owne eyes, for if we so cast aside our eye after preferment, wee set the fist commandement aboue the first, and make our selues vnfit for the practise of the dutie of Christian admonition.

12 The people so profited by Moses sharpe rebuke, that they after came to aske him counsell, as loth to displease him, when they sawe that he was angrie for Gods cause, and their sinnes. Where we see how needfull it is for a man to haue his conscience ript vp, and to take heed when the Minister of God doth with anger rebuke, that then we doe rightly interpret his anger, for the diuell will be too busie to perswade, that he doth it for his own pleasure. And the Ministers of Christ must take heede to rule their anger, euer intending principally Gods glorie, and the profit of their brethren.

13 In admonition, when we loue too much the person, we slacke our zeale against the sinne: when we are too zealous against the sinne, we forget meeknes and loue to the per∣son. It is the greatest iudgement of God, vpon the corrupt iudgement of the world, that vntill sinne be prodigious, and monstrous, such as goeth round about the world, wee are not moued with it. When wee admonish others of sinnes, as of iesting, and such like: for∣sooth we must smile, when we doe so, and we must laugh vpon them, least wee moue cho∣ler, and giue offence. Well, for all sinne in equal measure, and for the least of all sins, Christ Iesus the Sonne of God was faine to shed his pretious blood; howsoeuer this seemeth little to vs in committing, it was very great to Christ in suffering for it. They be small sinnes to vs, which are vsuall to all; but if they were not vsuall, they would seeme prodigious.

CHAP. III. Of Adulterie and youthfull Affections.

IF that after often fals in the sinne of Adulterie, the Lord giue a man the sight of the grieuousnes and greatnes of this sinne, and fill a man with the feares of his iudgements, and then this feare cause the power of this sinne* 1.697 to abate in him, and cause him to feare all occasions, and to loue chaste persons, then such a man may be well comforted, the Lord will giue him* 1.698 the victory of that sin. But yet remember to proceed, & in affectiō let that vnclean life be as loath some vnto thee as it hath bin pleasant, & to the end that thou maist know how to keepe and possesse thy vessell in holines and honour, begin to delight in the Lord Christ, & to vse with feare & reuerence the meanes of thy saluatiō, the Word, Prayer and Sacraments; & then the Lord will seale vnto thine heart the pardon of this sin: for this is not obtained before we haue thus repented. And when thou hast found these effects of Gods grace in thee, thou maist reasō thus against Sathā: If the Lord would haue destroyed* 1.699 me for this sin, he would not haue giuen me a sorrowe or ha••red of this sin, therefore I am now well assured he doth, and will accept me for his adopted sonne, in his true sonne Iesus Christ. That a man may doe this, and learne this sinne with repentance, hee is first to con∣sider,* 1.700 I say, the mercie of God, which striueth with vs till we be brought so farre as is afore∣said. Secondly, wee must consider the iustice of God, which will confound those that will resist. The mercie of God appeares in fearing thee, and punishing others, in giuing thee the meanes, and not others, in punishing thee lightly, and confounding others. This wil great∣ly

commend the greatnes of Gods mercies, especially, seeing hee giueth mercie when he might punish, and doth as it were hire thee from thy sinnes. Thus will the spirituall man gather of the great mercie of God: Shall then prouoke him, & adde rebellion vnto sin? Shall I vtterly denie him, and become the slaue of sathan? So then, thus the meditation of the mercies of God in Iesus Christ leades vs to the hatred of this & all other sins, Luk. 16. But contrariwise, Sathan, and the flesh conclude: If the Lord had hated this sin, hee would haue punished it before this time in me. In old time he destroyed many for sinne, but now vnder grace he is more mercifull. O cursed flesh that doth reason so much against reason* 1.701 and grace: for there is now a secret curse of GOD vpon euery sinner, which will consume a man if it be not preuented; for the word gone out of Gods mouth, will haue his effect, and shall not be changed because God cannot be changed.

2 Manie thinke youth as the flower of our age, to haue a priuiledge aboue other ages. But alas, it is an age of great confidence; All this haue I done, saith the young man in the* 1.702 Gospell. So dangerous is their case, that they must not do things indifferent, for feare they make them sad; and we know, that ordinary things denied, argue an extraordinarie perill. The prodigall sonne did walke his foure stations, and as Ambrose saith, hee had foure pro∣uocations: first, his portion; secondly, his fathers indulgencie; thirdly, ill company, but youth more than all; Psalme 119. 19. Dauid abruptly with an Apostrophe breaketh off his meditation into this: Wherewithall shall a young man cleanse his wayes? Vpon which place all the Fathers agree, that the accent is vpon a young man; for he hath fewest means. The word which Dauid vseth for clensing, is verie effectuall; by clensing, signifying the clen∣sing of glasse, and therefore compareth he young men to glasse, which though it be verie* 1.703 cleane, yet it will gather filth, euen in the Sunne-beames, and of it selfe, which noteth the great corruption of this age: Prou. 22. 13. he hath a būdle of folly bound close in his hart, Eccles. 11. Children and youth are vanitie: vanity is not in them, but the age it selfe is vani∣tie. Such is the streame of affections in them, as the heathen thought it best policie to let them haue their course a little. But let vs consider their corruption in one measure further.* 1.704 Not onely the common sort, but the best wit, who is thought to be of an excellent disposi∣tion. 2. King. 22. And not only the best in ciuill gifts, but those that are best in spiritual gra∣ces, finde it hard, as Timothie, who brought downe his bodie, that Paul was faine to write to him to drinke wine, and for all that hee wrote Flee new-fangled lusts. This Timothie was such a one, as that saith Bernard, Giue me one Timothie in these dayes, and if he will eate* 1.705 gold he shall haue it. This maketh me that I cannot subscribe to that saying: Whom God loueth, he taketh away in tēder yeares. For I tell you it is a dāgerous thing to die in youth: and surely, except the Lord worke marueilously it is dangerous. And why? Surely in yong men there is a double pronenesse: First, their naturall corruption: and then their age in which their affections be grounded, but their reasons be raw. Besides these, the diuell hath a speciall affection to this age. And it is a Prouerbe, chapt. 22. Set a young man in his way, and he will not depart from it when he is olde. If you stampe garlike in a new morter, it will al∣wayes* 1.706 smell of it.

CHRIST saith, Suffer little ones to come vnto me: If they can sing but Hosannah, and know* 1.707 not the meaning. It is a good thing to doe as Marie did, betimes to lay vp in our hearts such things out of the word, as we doe not know, while as yet thou art ••ude (saith Hillary) least then, thou begin, when thou shouldest ende.

The seruice of youth how greatly it pleaseth GOD, may appeare. Moses and Aarons rod was of an Almond tree: what this figure meant, is taught, Ierem. 1. I am but a childe: It is no matter saith God: What seest thou? an Almond tree, which in those countreys (where it groweth) is the first that doth blossome. Him that God will haue his rod, must bee a branch of the trees that first blossome. The first fruites, and the first borne are due vnto GOD. And this is the difference betweene the sacrifice of Cain and of Abel▪ Cain offered he cared not what, but Abel offered the first fruites, and the best: and this is the best note to know a Cains heart from an Abels.

5 Consider Gods liking of Timothie, Dauid, Samuel, the Prophet of Prophets, who ser∣ued* 1.708 God when hee was a childe, and so the good King Iosiah. These were not trees which

blossome when others haue done. Let men be neuer so soundly come home, it were bet∣ter* 1.709 they had neuer beene so, both for the Churches and themselues, for they carrie the smell of the garlike morter still where euer they goe.

6 Old men which haue liued loosely in youth, haue great diffidence in themselues, for they dare not reprehend so sharply, as others; nor punish so seuerely as they should, for that the sinnes of their youth are so in their foreheads, and all men see them. Many of these* 1.710 are rockes of offence. They make Dauid and Salomon proctors of their sinnes, which I am perswaded grieueth those soules at this day, if there be any sorrow in heauen, to heare men alleage them for their sinnes.

7 We be taught Esai. 9. 17. that when the Lord intendeth to destroy a Common-wealth, a speciall note thereof is this: He taketh no delight in their youth: therefore where young men be dissolute, it is a heauie note of Gods wrath to fall vpon his people.

8 Such as doe take libertie by Salomons example, let them consider it well. He was in the prime of his youth well disposed and wise, but hauing past to riper yeeres, he grew vaine and dissolute Then by Gods free mercie, he became a sorrowfull man in his age. And he made himselfe a publike penitentarie, leauing his Ecclesiastes as a monument of his follie: and it may well be called his booke of Retractations. This is Salomons experi∣mentall conclusion: All is vanitie and vexation of minde. This he tried, when he had gone* 1.711 through all things he was fame to returne to that wherewith he began. His booke confu∣teth all Pagans best morall wisedome. He wanted nothing, he had experience of all kinds of blessings that may be found on earth. Yet after long experience he found no true ioy in any thing on earth. The wise men of this age would say: he was too sad, or of a melan∣cholike humour, and could not vse things well. But himselfe answereth the follie of such, chap 6 None could haue more ioy, nor so much pleasure in them, as he had: yet he found in conclusion nothing in them but vanitie and vexation of minde.

9 Iob was neuer adulterer, yet made he a couenant with his eyes, because he being cleane* 1.712 in heart, would giue no occasion outwardly. When Putiphers wife could not preuaile be∣cause of Iosephs constancie, she was not moued to repentance as she ought, considering that her seruant was so faithfull to her husband, much more she ought to haue been: but contrarily s••e vseth a desperate remedie, worse than the fault it selfe: namely, to seeke his life. And this is the end of all vnbridled and carnall loue, that in the end it turneth to ex∣treame hatred: yea and that more bitter than of them, who neuer bare them good will: as* 1.713 appeared in that incestuous loue of Ammon to his sister Thamar, who afterward hated her exceedingly. Let vs learne to feare these vnbridled affections; and if we will not haue this issue to come of them, let vs make our bond in the Lord, that one may draw another nee∣rer to him thereby. And this is not onely in this lusting loue, but in all other familiarities of men whatsoeuer, without the Lord, whether it be for gaine or fauour, &c, for when they cannot enioy the things they looke for, their loue is turned to hatred.

10 Ioseph in his prosperitie would not forsake the Lord to cleaue to his Mistris, and now* 1.714 in that he seeth present danger, yet he standeth fast: Thus on euery side the Lord trieth his children, and giueth grace withall to perseuere. Out of this we may learne, that we neuer know whether we loue righteousnesse and holinesse for Gods cause, so well as when we endure some trouble for it. Ioseph might haue done this secretly that it should not haue bin knowne, yet the loue of God constrained him, and the feare of the Lord caused him to refraine from euill. Albeit he saw present danger of his life and good name: yet because he knew that the Lord which seeth secrets he rewardeth openly, therefore he committeth himselfe to the Lord, and had rather hazard his good name before men, than keep an euill conscience before God. And he beleeued withall, that the Lord at the last would make his righteousnes as cleere as the noone day.

11 Many will not fight or murder openly; but if their enemies were secretly deliuered into their hands, they would be farre from Dauid, who would not hurt the Lords annoyn∣ted:* 1.715 in the meane time they deuise euill amongst themselues, and when they come abroad they vtter it. Many doe abstaine from fornication for feare of lawes and such like; but they consider not that the Lord seeth their vnchaste mindes, and will recompence them. Many

would be religious, but yet vnlike to Sidrach, Misac, and Abednago, who would not for* 1.716 feare of the King so much as consult of the worshipping of the Image. But they would seeme to bee more than they are, as Ananias and Sap••ira: therefore they shall haue the same reward with them for their tempting of God. So long then as our hearts doe de∣ceiue vs; and these euill desires ouercome vs, and we vse vn••odly meanes, wee shall neuer* 1.717 stand to suffer any triall. We may learne also by Iosephs example, euen for the least part of godly life, or good religion to suffer persecution: and not onely for the chiefe points and parts thereof. And as great a signe of a good heart is it: for if we should denie the faith, or* 1.718 God, or Christ; all the world would crie out, whereas in lesser matters they would hold their peace: and therefore so much the greater triall is it, if we stand.

12 The end of adulterie is beggerie: besides that, oft such can haue no children, by law∣full and chaste wiues. Hence it is often, that euen great men want children, and their hou∣ses decay: againe the wife requireth it with like whoredome. This sinne of all others leaues a brand in mens consciences: as theeues at Sizes conuicted of theft, and confessing it, yet doth it not oft so much trouble them, as this of adulterie. They crie out of this, O adultery brought me to this miserie.

CHAP. IIII. Of Affection.

IT is a great mercie of God to haue a large affection of well doing, when wee haue good occasion thereof. The Lord ceaseth not to offer occasions, but wee often cease to haue* 1.719 good affections.

2 We must as well see what is against vs, as those things that our affections leade vs to: therefore must we pray, that our hearts may be vpright, that wee be not like ••alaam, and the Elders that aske counsel of Ieremy. So long as we haue to deale with men, we set a glosse vpon the matter, but when wee knowe that wee haue to deale with God, before whom no wickednesse will stand, this will humble vs.

3 The people of Israel would not heare Moses, though hee did sharply rebuke them:* 1.720 wherein we learne to pray that our affections be mas••red betime, for many are so heady in their affections, that they will giue no eare to admonitions: and as it is said of the belly to haue no eares, so it is of such headstrong affectiōs. Some giue so much place to their grief, that they will not receiue comfort of the promises, no•• be rebuked by the threatnings of God in his word. This griefe is carnal and dangerous, and therefore euery man is to search his heart to see how such corruption is setled in him, & let him in time st••iue against it, suf∣fering himselfe to be rebuked by the word, and so grace assisting him, he shal ouercome it.

4 Many see Gods workes with Moses, but cannot profit by them, because the Lord* 1.721 hath not giuen them the affections of Moses. According to our affections so wee profit both by workes and word of God: let vs therefore euer pray vnto God to fill our hearts with good affections.

CHAP. V. Of Affliction.

WHen we are in affliction we are not so wise of our selues, 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 vpon* 1.722 vs, is not a destroying hand, but a deliuering hand.

2 Afflictions worke much in men, but most when they come with the word of God, to* 1.723 giue vs a more liuely sight of sinne, and to manifest the rich mercies of God in Iesus Christ to deliuer vs from sinne. Iehosaphat was more humbled by the speech of Iehu the Seer, than he was being compassed with an host of enemies round about.

3 When affliction commeth to Gods children, not so much the sinnes themselues, as* 1.724 the not auoiding of the meanes which procured their sinnes, and not the vsing of the

meanes which might haue preserued them from sinne, will torment their consciences: for* 1.725 as a man falling into some sicknesse, if it come whilest he is walking in his calling, is then lesse grieued, than if through surfetting hee had procured and ha••ched the disease in him∣selfe, euen so it commeth to pa••••••m in the other. By vsing the meanes of godlines in simpli∣citie of heart, we shall be either freed from sinne, wherein we haue lyen, or else be confir∣med in some good things begun in vs.

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 e∣scape hell in the world to come.

5 When Sathan doth desca••t vpon our afflictions, we must be comforted being Gods* 1.726 children, because we suffer no more than Gods childrē before haue suffered, and the Lord himselfe doth suffer with vs.

6 It is the Lord which sendeth crosses to his children to saue them, that they freeze not* 1.727 with the wicked world in their dregs.

7 When Moses was rebuked of the Lord for the not circumcising his sonne, his faith was weake, and his wife in performing that dutie, was almost without faith, yet the Lord saith, and that if any affliction lie vpon vs, it is for want of faith: and if it depart without* 1.728 effect in vs, then a sorer punishment is like to light vpon vs, because we haue not profited by the crosse of Christ: but if we effectually profit by it, and still it lie vpon vs, let vs then patiently abide, for it is to trie our faith.

8 If we would so prouide for our selues, that no afflictions make vs quaile, let vs in the time of prosperitie and quietnes, cut off all headie affections, as griefe, sorrow, and such* 1.729 like; and then shall they not in our trouble preuaile against vs.

9 When our afflictions doe not driue vs to God, nor cause vs more humbly to heare* 1.730 and seeke his word, but rather to stoppe our ••a••es▪ and to runne from it, and to seeke vn∣lawfull meanes, let vs then mourne secretly and heartily vnto God, for the direction of Gods spirit: for that case is dangerous.

10 It is the Lordes mercie that wee are not destroyed, Lamenta. Chap. 3. But when we are freed from punishments, and others are afflicted, it is either to shewe his further mercie, or his further iudgement: if wee waxe better, and bee more thankefull, then it is of mercie; but if wee waxe proude, and thinke our selues better then others, then is it assuredly to confound vs: And heereby wee may gather comfort or griefe, when wee e∣scape punishments. If hee pu••ish not in this worlde, eyther GOD is vniust, or else there is a hell to punish them euerl••stingly. But his children, if they profite not by one, he sends another to condemne them in this worlde, that they may escape in the worlde to come.

11 We must denie our selues and our owne reason; that we may continue with Christ, we must take vp our crosse and follow him, and if wee will be glorified with him, wee must* 1.731 also suffer with him; and if we will rise againe with him, we must first die with him, and if we will partake of his benefits, we must also drinke of his cup. But many would willingly haue in Christ forgiuenes of sinne, yet would they not beare his crosse.

12 We must faithfully remember Gods corrections, and though our trouble be past, yet still with feare to remember the hand of the Lord, not to attribute our cross••s to Fortune,* 1.732 complexions, or humours, nor health to Physicke; but only to God, glorifying him con∣tinually, and making our daily profite by all his louing chastisements vpon vs.

13 The deliuerance of the people of Israell is often repeated in the Scripture. And it is not without great cause, for it serues notably for the comfort of the godly, and the terrour of the wicked: for if we would thinke that hee were not able to helpe vs; we see that he di∣uided* 1.733 the mighty Seas: If we should think our selues vnworthy of helpe, he then did mi••h∣tily deliuer the vnworthie. So that if wee being in any danger can be perswaded, that the Lord is able to helpe vs, and that he will helpe them that are vnworthie, it wilbe a notab••e stay vnto vs, that we fall not away vnder the crosse by the vehemencie of temptations.

14 Curses are turned into blessings through Christ, as by sinne blessings are turned into

curses. The benefices of God being in themselues good, yet by our corruption wee make our table a snare vnto our selues, and so in other of his mercies.

15 Iob serued God in trueth, 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 receiue great cōfort by their examples. For as it hurts not the gold to be put into the fire,* 1.734 both because it is thereby tried, and also made more pure: so is it not euil for the children of God to haue their faith tried: if it be a strong faith it will beare the fire, if it bee weake,* 1.735 it will yet shine brighter: if there appeare no faith, but all drosse, then the partie tried must more seriously seeke after Christ and the meanes of saluation, that he may attaine that faith that may goe through the fire of affliction.

16 It is the great goodnes of God to curbe vs by affliction, & not to let vs goe forward in sinne: as to diminish the health of our bodies, because we are carelesse of our soules; and* 1.736 to pull away outward things, that wee may learne to seeke heauenly things: And contrari∣ly, it is his great punishment to leaue vs to our selues. Let vs marke this, that the crosses of God may be sweete vnto vs, & that we may the sooner profit by them: For it is certaine, God scoureth away the infirmities of his Saints by many afflictions, yet neuer breaketh his holy couenant with them, albeit they haue many tribulations which they deserue and pul vpon themselues.* 1.737

17 The seruice and worship of God in affliction is patience. Of Gods doings wee are not to inquire a reason: yet he hath reuealed to vs many causes wherfore he chasteneth his elect in this life. First to declare his iustice and anger against sinne: therefore the waters of strife cost Moses his life. Secondly, to win vs to repentance, who in prosperitie are vn∣••••med, and will not heare him, for vexation will teach vs vnderstanding. Thirdly, to know and trie vs whether we will beare his louing correction: and whether we loue him so, that we can endure our seruice vnto blood for his sake, Gen. 22. Now I knowe thou louest me. 1. Pet. 1. 7. which triall is more pretious in his sight than gold, and the way to purifie gold is to make it passe through the fire. Fourthly, Sathan will say, Doth Iob feare God for nought? Therefore to triumph ouer 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 troden the thicker it comes vp. Fiftly, to seperate vs from the wicked, for which cause it is compared to a fanne, and the diuell is said to winnowe vs, and hee will not vse a course sieue in doing of it. Lastly, to conforme vs vnto Christ, Rom. 8▪ 25. that wee may haue the sympathie of his affections, 2. Tim. 3. 12 all that wil liue godly must beare his crosse, and in his time and measure drinke of the cup.

18 It is not to be doubted that Christ is in the kingdome of heauē, but how came he to it? Luk. 24. He suffered all things, & so entred into glorie. No man then must looke to be Di••es all his life time, and Lazarus after death too. Christ himselfe entred not on this condition, the Apostles entred not on this condition, for Act. 14. they knewe that through many tribu∣lations we must enter into the kingdome of God. The estate of the Church is as of a tree, we see that some blossomes the cold nippeth, and some the worme eateth, and some continue fruitfull. For some men are n••pped by reproaches, others eaten away by corrupt example, and some continue fruitfull. If a man haue an heritage in the world either by gift or pur∣chase, if it haue a fine, or seruice ioyned with it, surely hee that will looke to haue the one, must looke to doe the other, else not. Now the kingdome of God is the heritage we looke for, and therefore we must haue the burthē of it. The burthen Christ himselfe suffered, and we must suffer it, euen the persecution both of S••em, & Caine. The Lord hath annexed the burthen & the heritage, and he will not seperate them. Nebuchadnezzer his image, Dan. 2. had an head of gold, breast, and armes of siluer, and the neerer the feete the baser it was, we must not be so: we must set our selues against all troubles, that if God will haue vs to go •••• to heauen in a chariot of fire, we may not refuse it.

CHAP. VI. Of Anger.

IT is a good triall whether we be carnally angrie or no, if we trie our selues whether it kindleth to good workes or no, if it cause vs to pray with libertie of minde, if it hindreth not our meditations, if we can doe* 1.738 well to the party offending vs, if we can deale with others without all peeuishnesse, though all the world accuse vs, it is a signe that our heart is not euill.* 1.739

2 Moses is said, Numb. 12. to be a me••ke man aboue all that were on the earth, and so it appeareth by his patience in bearing the reuiling speeches of his brother and sister: but Exod. 11. 8. and 32. chap. of the same booke he is said to be very angrie, and in that his fierce anger causeth many to be slaine, yet his anger is commended as good, for that the cause thereof was good. So Elihu is said to be very angrie, Iob. 32. 2. not onely against the wicked but against godly men. Christ also is said to be angrie, Mark. 6. and to call Peter Sathan, Matth. 16▪ And Paul calleth the Galathians fooles, Gal. 3. verse 1. And to the Ephes. 4 28. he forbiddeth and warneth vs onely of that anger which is of sinne or mixed with sinne. Now then to discerne this euill anger note these markes following. First,* 1.740 if we be angrie in our owne cause, that is, for those things which might either pleasure vs,* 1.741 or hurt vs, and not for the glorie of God, our anger is carnall and euill. Secondly, againe, it is true that we shal neuer be angrie for Gods cause, vntill we can leaue all care of our own causes, and not become angrie for them, further than they are ioyned with Gods cause. Those then that in their owne cause will be as hot as may be, and in Gods cause will be as colde as ice, doe offend much in anger. 3. Euery trifle must not moue anger, but a great* 1.742 and waightie matter, therefore we must be ready to beare with, and to pardon many offen∣ces, so they be not great: but when they greatly concerne the glorie of God, and are very waightie, then are we iustly angrie. 4. We may not be more angrie with the person than* 1.743 with the sinne, for godly anger is onely moued against the sinne, and nothing against the person: and this may be tried two waies: first, if we mislike that sinne wheresoeuer we find it, whether it be in our selues, or in our dearest friends, then is the anger good. Secondly, when our anger hindereth vs not from doing our duties to the person offending vs, or to any other.

CHAP. VII. Of Angels.

AS God and his good Angels are about vs, so the diuell and euill angels: and as the good Angels haue not been seene, but extraordinarily, so are the euill angels; and he that depriueth himselfe 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 vs; yet God and his Angels be with vs. To humble vs, that in euill doing, they both see vs and can hurt vs; as also the euill angels which still houer ouer vs. And therefore we must knowe, that as the good Angels haue appeared to good men for speciall defence, so the foule spirits doe appeare also to some men for speciall sinnes. And when euill spirits so appeare, we may not with the Papists and the Iewes beleeue they be soules departed, but the euill spirits in the ayre about vs, Epes. 6. 11. 12. 13.

CHAP. VIII. Of Baptisme.

BAptisme is a pledge of our washing in Christs blood, Act. 2. 30. of our* 1.744 iustification, Gal. 3. 27. of our ingrafting into Christs body, Ephe. 4. 16. of our dying to sinne, Rom. 6. 3. of our resurrection, 1. Cor. 15. 26. of our vnitie of spirit with our brethren, Ephe. 44. of not seeking our owne, 1. Cor. 10. 1. 2. 24.

2 Of Baptisme in Papistry this we may say, for as much as they* 1.745 euer kept the foundation, & the substance of the institution of Christ, that Sacrament was effectuall: for more preuaileth the institution of Christ vnto good, than the corruption of man vnto euill.

3 The example of Zipphorah cannot be followed amongst vs, that women should bap∣tize; * 1.746 though Papists abuse that example to proue it: for the ministration of the Sacrament is ioyned to the ministerie of the word, which office none can take, except he be called as Aaron was: and it is a most waightie and most honourable office, to haue the word and seales of our reconciliation committed vnto vs.

4 It is obiected, that it is a dangerous matter to want Baptisme, it causeth death. I an∣swere: The child (saith the story) was not punished, but Moses, through whom that con∣tempt 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 couenant of the Lord. Now a child cānot so do,* 1.747 therefore the negligent father is punished: and if the child come to yeeres, & continue in his fathers steps, he is in the same state of rebellion & contempt against God; and so it is in our Baptisme. Againe, this popish opinion of the necessitie of Baptisme, is confuted by the Lords institution of Circumcision the eight day; for if this necessitie had been in Cir∣cumcision, which they affirme to be in Baptisme, all that dyed before the eight day were condemned. The Lords meaning was in appointing this conuenient time, to prouide that the child might haue more strength to beare the wound: and this regard of time is fit to be obserued also with vs, that this holy worke might be done on the Sabbath day in the con∣gregation, because it is a publike action by diuine institution.

5 Concerning promises in Baptisme, and the office of the witnesses, which be called* 1.748 Godfathers and Godmothers, looke in what things the Scripture giueth general rules, the Church may vse the particulars, so all be done decently and to edification: the law giueth this generall instruction to a man in authoritie, to defend the good, and to offend the euill: he may to this end take some godly man to him for an assistant. The law commanding ge∣nerally to distribute to the poore, a man is not able to helpe all particularly, therefore he endeuoureth the relieuing of some speciall persons. The law commanding generally to helpe 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 dutie of loue to be an assistant in Baptisme may not be denied. Againe, to professe ourselues enemies. to Arrianisme, we vse, Glorie be to the Father, and to the Son, &c. all one with that so often in the Psalmes, Praise yee the Lord: So may we in like manner to auoid Anabaptisme, haue witnesses to testifie to the Church that we are Christianly baptized. And as we are to renounce all friuolous cere∣monies, so to keepe the peace of the Church, we may not refuse such orders as tend to edi∣fication, to loue, and comelinesse in the Church.

6 It is good to teach children while they be young, that whereas they haue been bapti∣zed,* 1.749 and blessed in the name of the Trinitie, they should be taught forthwith some questi∣ons concerning their creation, redemption and sanctification.

CHAP. IX. Of Couetousnesse, and the desire of Riches.

THere are manie which can be content to make Iacobs vowe, that is, if they haue meate, drinke, and cloathing, they will serue God, but they goe vpwards still in their worldlike accounts, and downwards in hea∣uenly* 1.750 things, they rise from tens to scores, from scores to hundreths: they will not goe downeward with Abraham, they will haue thousands of sheep, els they be but poore: they will haue Nab••oths vineyard with Ahab, and dwell alone, els they be sicke. Thou hast set vp the heauens* 1.751 high, saith the Prophet, else surely rich men would haue all the vse of them, & leese them too. So nothing can satisfie mans desire which is infinit, but God, who infinite. And if he haue all the riches in the world, he will desire more. A very vnnaturall* 1.752 desire is this (as the dropsie in desiring drinke) when the desire proceeds from fulnes, for a man should desire that which he wanteth. The minde of a man is not filled with corporall things, no more then a chest can be filled with wisdom or spirituall things. But presuppose* 1.753 that riches could fill a man: if wee had all wealth, all riches, all apparell; wee put not our wealth in our mindes, our clothes do vs no good, but whē they are vpon vs. The possessing of riches doth not so fully possesse 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 ri∣ches, they ioyne alwayes somewhat to them: to take away our hearts from them, as the de∣ceitfulnes of riches, the vncertainty of riches, the riches of this world, and therfore like the world; now here, & now gone, they either haue their own end, or our end. They make no man good, but they are euen like a penie purse, which is worth as much as the money that is in it: but the money taken out, it is nothing worth: euen so is the man that hath his good in his riches. When they are takē from him, he is worth nothing, he hath no good in him.* 1.754 God hath them not, and yet he wanteth no good thing. It is the common complaint, that the worst men doe most abound with them. Dauid was faine to goe to Nabal for them. Esau had foure hundred men; when Iacob lay downe at his feet with a few. Sometimes in∣deed they doe good, but that is not sufficient to ground a Maxime; they are good: for that which is good doth alwayes good. They haue a mixte nature retaining some vse as a blessing of* 1.755 their creation, and much euill by the fall of Adam. And they haue bene euer greater cau∣ses of harme then of good by occasion. And therfore saith a Father on the Prayer, Prou. 30. Lord giue me neither riches nor pouertie. Pouertie (saith he) hath bene the decay of many a man, but riches of a farre greater number.

3 Many desire that, which when they haue gotten, their conscience is afraide to vse.

4 Nothing is ours, but as we feele our title in Christ, and as it is sanctified by praier and by the word.

5 Manie are outwardly well and rich in this world, which are inwardly ill and poore in* 1.756 godlines, and many hate outward euill things, which for want of spirituall knowledge fee not the corruptions of the heart.

6 Though the hawthorns in spring-time haue a faire white flower, pleasant to the sense;* 1.757 yet indeed, it is but a pricking thorne: so riches, glorious to the eye, by Christs own mouth are called thornes. They pricke both hand & heart. CHRIST hath spoken it in his time,* 1.758 and it is not to be thoght that they haue changed their own nature since. And though we feele not these pricks in the beginning, yet we shall find this true in the end. Though some die as swine in a ditch, as benummed, as men already plunged in the pit of hell; yet haue o∣thers wished on their death-bed that they had neuer gone further then the shouell & spade.* 1.759

7 There are two kindes of loue among vs, as may be gathered by our common talke: First, we say we loue our friends, that is, we would haue them doe well: Next, when wee be said to loue money, the meaning is, we wish to haue it. But let vs obserue, that whatsoeuer we loue, we wish the good of it. And the good of euery thing is the end. For which God

hath created it to serue his glorie. For this cause the Prophets tell vs, that the wood and stones of our houses shall come and giue witnesse against vs at the great day, for turning them violently to another vse than God hath ordained them. Now the vse of riches is to* 1.760 be communicated: else God might haue made all rich. If we wisely note this▪ we loue not riches, when we desire so greedily to haue and keepe them. None would be so loued of his friends as hee loues his meate, that is to be eaten and deuoured, as great men deuoure the poore and riches.

8 And to shewe that God is highly displeased with this immoderate loue of riches, hee* 1.761 punisheth it with itselfe; hee doth punish a desire with a desire: As the Prophet Nathan saith. Thornes are folded one within another: So it is in the desire of riches, one desire followeth another. Such men are well compared to great Mastiues, who hauing receiued one morsell, swallowe it vp greedily, and waite for another. The holy Ghost compareth them to horsleaches, who sucke blood till they burst their skinnes. When men begin to* 1.762 be rich, their desire is infinite, and they like not their substance when it may be numbred or manifested. But we see Luk. 12▪ there is no other speech vsed of the rich man, then of most poore men: What shall I doo? There is mention made of a beast in Daniel, (and in that hee was a beast indeede) which wept because there were no more worlds for him to ouer∣come: So is it with the couetous rich men.

9 It is no maruell if riches fill not the soule, for they were all made for man, his soule for GOD. Whatsoeuer is capable of God, that can neuer be satisfied with any thing else: all ri∣ches, all preferments cannot satisfie one soule, but when God is come it is full; and whatso∣euer is added more it runneth ouer. Mans desire is like a burning fire, and riches are the wood and fuell, which may seeme to slake the fire for a time, but it will burne more vehe∣mently afterward. The wise Preacher concludeth this, saying: Hee that loueth siluer shall not be satisfied with it, and hee that lovethriches shall be without the fruit thereof. Eccle. 5. 9.

CHAP. X. Of Care, Couetousnesse, and Contentation.

IT is no great thing for a man liuing on another mans charges, not to be couetous: but* 1.763 for one that hath wife and children, &c. for to rest vpon Gods prouidence, and to vse onely lawfull meanes with patience, this is an argument of Faith. So if death or age make vs carefully couetous and vnfit for heauenly exercises, we may soone see what faith is in vs. This triall must be diligently taken in prosperitie, least if we neglect it, our Faith* 1.764 doe faile vs in aduersitie. For if we doe not in the good day store vp our selues with com∣forts, we shall be emptie in the euill day when it commeth. If in prosperitie we set our de∣light on heauenly things, wee shall easily want earthly things, because wee neuer set our hearts on them. But if our delight be in riches••, then assuredly when they are taken from vs, our Faith must faile vs, because our ioy is taken away with our riches. Beware then of* 1.765 couetousnes, which is a sinne when all other sinnes waxe olde, this waxeth young in thee: for we see daily manie freed from other vices, yet fouly spotted with this.

2 We must take heede that we indent not with the Lord, but simplie giue vp our selues to him, and seeke the grace of God at all times, & with all our hearts, and let vs aske other things as it pleaseth him. For when we giue these outward things to the Lord, then will he soonest giue them vs againe. Salomon desired Wisedome, and God gaue him wisedome which his heart desired, and riches which his heart desired not. O happie man, if withal he desired the feare of the Lorde. Abraham gaue the Lord his sonne Isaak; the Lorde then gaue Isaak to Abraham againe: So the readyest way to obtaine outward things at Gods* 1.766 hand, is to giue them vp to the hands of the Lord, not that we must commit them to the Lord with this condition, for that were to mocke the Lord, but with Abraham wee ought to giue them to him freely, without hope to receiue them againe; and yet being content in respect of the Lordes glory and will, with the want of them: and then if they bee good for vs wee shall haue them, or else some spirituall grace, which with the better shall sup∣plie* 1.767 the want. Therefore the carking and greedy care of these things, is left to the godlesse

which are ignorant of the forgiuenesse of sinnes, and of Gods prouidence.* 1.768

3. Wee may not aske earthly blessings as signes of Gods fauour: neither must wee e∣steeme the wants of these things as tokens of his displeasure. Againe, the Lord often kee∣peth these things from vs, for that wee would abuse them, and set more by them than by spirituall things: yea the Lord holdeth vs without these, that wee might esteeme his spir∣tuall graces the more, that so in his good time we may haue both together.

4 Wee must vse and not loue, that is, wee may not set our hearts on the creatures of God, 1. Cor. 7. 31.

5 Seeing saluation is our ende, all that hinders saluation, must bee cast off, whether it* 1.769 be marriage, farming, trying of oxen, or any other thing lawfull in it selfe, if euer it presse vs downe, Heb. 12. 1. 2. The soule is made for God, and therefore considering the very na∣ture of the obiect, we had need haue a speciall vigilancie of our loue to any other thing. It is like a purgation which must be taken in quantitie, & in a certaine measure, that it purge not out as wel good humours as bad, and as there was first a couering of gold in the Arke, and then of Badgers skins; so our more precious loue must be bestowed on God, his loue must chiefly possesse our heart. It is said, in the first Epistle to the Corinths. Doth God care for oxen? Nay this is written for our instruction: and yet it is certaine that God doth care for oxen, but in respect of that care which he hath for man it is no care. So are wee to take no care of oxen in respect of him.

CHAP. IX. Of our generall and speciall calling.

CHrist doth passe by vs, see vs, and call vs, when wee little respect him. In* 1.770 law cases, and pointes of Physicke we goe with our best feete, wee will doe all our selues, or els sue by some speciall friend to them, who can farre lesse profite vs than Christ can: but in Christianitie, vnlesse Christ himselfe come and ring a loud peale in our eares, wee neuer vouchsafe to be Christians. It is therefore well with vs that Christ so comes to call sinners to repentance: for hee may come from heauen and returne a∣gaine oftē, before we seeke him or cal vpon him. It is well therfore that Christ would come to cal sinners to repentance, for he may come from heauen, and goe to heauen againe, ere we will call h••••. Indeede we read of certaine poore diseased men in their bodies constrai∣ned by outward paine, and some hypocrites, who rather to boast than beg holines, came to Christ But who els would? Surely one that said he would follow Christ wheresoeuer hee went, but when he said so, he had thought he would not haue gone farre: he looked for bet∣ter lodging than Christ was able to afford him. And when hee sawe that, he could giue him leaue to walke alone, and when he saw Christ to haue none of the great buildings in Hieru∣salem, he would goe no further with him than the townes end.

2 It is certaine▪ Paradise is our natiue Countrie, and wee in this world be as exiles and as strangers: wee dwell here as in Meshech, and as in the tents of Kedar, and therefore wee be glad to be at home. The path and high way to our countrie is the path of Gods com∣maundement: We stray when wee bend to superstition or prophanenesse. The Lord* 1.771 hath appointed his word our load-star and cloudy pillar to conduct vs to the land of pro∣mise, and hath instituted faith to attend vpon the word; but the diuell hath substituted carnall reason, but if wee deliberate long with carnall reason, wee shall hardly or neuer* 1.772 come to Paradise.

3 If we must haue reason to hearken and to obey the calling of Christ, let vs remember and consider: Christ hath followed vs, and therefore we ought to follow him. Christ hath gone far out of the way to make pursuite after vs (for what neede had he to stir out of hea∣ven) and therefore we must goe after him. The Sonne of man came to seeke that which was lost, and therefore by good proportion wee that are lost should seeke him. The analogie is good, for seeking requires seeking. Elizabeth said to Mary the mother of Christ, com∣ming

to •••••• e••er. Whereof commeth it that the mother of my Lord should come to me? If Elizabeth esteemed so reuerently the comming of Mary vnto her, much more may we say, whereof commeth it that my Lord the redeemer of the world should come vnto me?

4. The Lord doth often cast out men, by decay of gifts: as they pray, Psal. 137. If I for∣get thee O Ierusalem, then let my right hand forget her cunning. Wee see this daily: So long as* 1.773 men serue God in their callings; and apply their gifts to his glorie, so long their gifts are good and receiue an increase; but they are soone washt away, when wee vse them not, or if we vse them not aright.

5 When Moses was in his calling, the Lord called him againe. So Dauid, and the shep∣heards to whom Christs birth was reuealed. Our calling makes vs fit for the Lord, & helps* 1.774 against the Diuell and his temptations: and idlenesse yeelds occasion and matter for sinne and Sathan to surprise vs. So long as we walke in our wayes, the Angels haue charge ouer vs, Psal. 91. but if wee goe astray they forsake vs.

6 Many are hastie to vndertake a matter, but afterwards faint in following it. Wee may not be rash to enter into any calling if wee will discharge it with conscience. Examples for this are, Moses Ieremy, &c. They can teach vs that we take no calling vpō vs without com∣mandement,* 1.775 that we thinke nor too wel of ourselues, that we attend the Lords calling, and when he calleth vs, and hath giuen vs gifts to testifie his calling, let vs trust in his power and feare no danger, for he is all in all in vs.

7 Moses had infirmities of speech, and yet the Lord vsed his ministery: wherefore wee may not for euery infirmitie be drawne from our callings; neither if wee minde to take a* 1.776 calling vpon vs must we refuse it, though all things do not answere our desires. How be it if we want that which is most essentiall and pertinent; as in a minister learning, and the wise∣dome of the Spirit, we must be wary how we enter in. Our infirmities are left in vs for our further humiliation, and that Gods holy worke may the better appeare.

8 Wee must be well perswaded of the truth of our calling, as well to Christianitie as to any other particular calling: so troubles shall not moue vs, nor feares disquiet vs. If wee* 1.777 doubt, we soone faint, but then let vs behold him that is inuisible, as Moses Heb. 11. 26▪ and then no sight nor euill shall dismay vs.

9 It were to bee wished that euery man would search his owne heart whereunto in af∣fection* 1.778 and action he is most seruiceable to God, and profitable to his brethren, and to pursue specially this gift most carefully and continually, yet without pride in all humi∣litie.

10 The Lord loueth our obedience, but so that it be in our callings.

11 When Christ calleth vs to heauen, wee must follow him through the wildernesse of this world Hee must be our guide and goe before, and we must follow after. Many make strange to follow his call, they will not giue vp their names, they wil (it may be) goe before* 1.779 him, or euen by him, or cheeke by cheeke, but they will not follow after. And wherefore? Surely they will doe all with reason. But Christ requireth faith; and reason to Christ, is a very euill seruingman. 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 magnifie, that they wil follow. So Ezech. 20. certaine prophets would not follow God and his word, but their own spirits; and yet there is no greater ods in the world than betweene our owne reason and Gods wisedome, as Esa. 55. My thoughts (saith the Lord) are not as your thoughts. Well, if wee will follow Christ, wee must follow him, not as a great Lord, to graunt vs great leases, fat farmes, or high towers, but as a man contemned, as the reproch of the world, as a man full* 1.780 of sorrowes: Christ hath two crownes, the one of thornes, the other of glorie, he that wil be honoured with the last, must be humbled with the first.

CHAP. XII. Of Conference, and Godly wisedome in the gouernment of the tongue.

AS we often speake of things lawfull, but yet for want of wisedome to* 1.781 examine the time, place and persons, when, where, and with whom we talke, Sathan laboureth to make vs strict & silent in our speech, when* 1.782 often we might speake to Gods glorie, to the auoyding of which temp∣tation, we must endeuour to speake when God giueth occasion, and that with thankefull acknowledging of Gods spirituall grace, by the motion whereof we speake: as also with humble acknowledgement of our weakenes, who being measured with Gods iustice, we should be found to haue stained our speeches and Gods graces with great corruptions, and to faile in many circumstances. How be it, if we do it in a single heart, and euen because we loue Gods word, and in zeale of Gods glorie: we may boldly speake, committing the successe which on vs (if we obserued all circumstances) did not depend, to the omnipotencie of God, to the blessing of Christ, and to the working of the holy spirit; for we being neither God, nor Christ, nor Angels,* 1.783 must not thinke to preuaile of our selues, by our speeches, nor stay vntill we thinke our selues most fit, but cōmend our hearts to the Lord, who vndoubtedly spareth weakelings.

2 Being Christians, we must not stay our selues in our meetings for others to begin* 1.784 good speeches, but if God giue vs any good thing in our mindes, let vs with all humblenes put it forth to be examined; if we feele nothing, let vs complaine of our dulnesse and dead∣nesse: euen thereby we shal giue occasion of good conference. For as in silence among euil men one euill word setteth abroch many, so in deadnes 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 vp their speeches to God to vse them aduisedly, reuerently, and not passing their bounds of knowledge: and if they could not speake of any thing, yet they should aske some thing: if they could not aske, yet they might speake of the communion of Saints: if they could say nothing, yet at the least they should complaine of the dulnes of their mind; so that of their dulnes and deadnes should arise quicknesse and life of speech againe.* 1.785

4 We must be carefull in vsing, and watchfull in restraining the tongue. Dauid prayed for a watch before his tongue, and for a porter at the doore of his lips, he would keepe his mouth with a bridle, that it should not go riot nor open oft without a cause. The eie glaun∣ceth, our hands slip, our foote treads awry; yet if we hold our tongue qualified, we shall doe the better. It is a little peece of flesh, small in quantitie but mightie in qualitie; it is soft, but slipperie; it goeth lightly, but falleth heauily; it striketh soft, but woundeth sore; it* 1.786 goeth out quickly but burneth vehemently; it pierceth deepe, and therefore not healed speedily; it hath libertie granted easily to goe forth, but it will finde no meanes easily to returne home. It is compared with perillous things, to a sharpe two edged sword, to a ra∣zor,* 1.787 to sharpe arrowes, to an Adders sting, to the poyson of an Aspe, to fierie coales, and be∣ing once enflamed by Sathans bellowes, to the fire of hell.

CHAP. XIII. Of the Church.

THe Papist of pride, the Familie of loue of hypocrisie, and many of singularitie haue* 1.788 singled themselues from vs, as Hymenaeus did. But we are little discouraged, and lesse follow it. For if they separate themselues as stones from the building, and as mem∣bers from the body, what hope is there of them? The Papists will say, we forsake them, and not they vs. We forsake them in the wall, they vs in the foundation. For our faith

was before their opinion, though their persons were before ours. As Noah forsooke the world, as Lot forsooke Sodome, as Abraham forsooke Aegypt, as our Sauiour Christ for∣sooke the Pharisies: so wee for sake them, and Christ shall be the iudge, who hath bene the runnagate, who hath bene the Apostata.

2 Behold a miracle, heauen made subiect to the earth! O what is man that thou art so mindfull of him, not onely to giue him the rule of the earth, but euen of heauen? Whom the Church doth loose on earth, the Lord doth loose in heauen; and whome the Church hath bound on earth, he also hath bound in heauen. Hee doth manie things without vs,* 1.789 yet when we haue done this, he will not alter it, nor doe otherwise.

3 Albeit the Church be base and contemptible in the world, yet hee counteth it as the apple of his eye. The earth, the aire, and the heauens attended on it, and hee hath made the Angels to serue it. Hee hath committed his treasures to it. And what bee his treasures? Surely, when Dauid commeth to value it, hee saith that it is better than golde, than much golde, than much fine golde, than all pretious stones. The word of reconciliation, the couenant of grace, the broade seales of his kingdome, Baptisme and the Lords Supper,* 1.790 binding and loosing, life and death are left and committed to the Church and her holy Ministers.

4 The Church is euen the quintessence of the world, such as Sathan hath sifted to the proofe: it is euen washed and made cleane with the bloud and water which issued out of Christs side. It seemeth hee forgot to loue himselfe that hee might loue vs; yea if that one death and suffering had not beene sufficient, hee would yet once more come againe for vs.

5 It is one thing to liue where meanes of pure worship are wanting; another to bee* 1.791 where false worship is erected: for the first we are not to flie the Church, but by prayer and patience to stay the Lordes mercie: for the other, wee 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 natiuitie of the Church is a greater worke then the crea∣tion of the world. The world was finished with a Word, but many dayes and many yeares did the Lord trauell, before the Church could be brought forth to his good liking. Hee shooke the earth, darkened the heauens, turned the whole course of nature, before he had framed and set vp the little Church of the Iewes. But in gathering the Church of the Gen∣tiles, the Sunne became blacke as a pot, the Heauens were couered as with a haire-cloth, the vayle of the temple rent, the earth trēbled, the graues opened, & aboue all, the GOD of nature suffered. But of all, the third gathering shall be fearfull: when heauen and earth shall not abide to see, but shall melte 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 certaine it is the world standeth, and all the foure windes are stopped till all* 1.792 be sealed; and in that moment that this number is filled, this world shall out of hand va∣nish away.

7 In the world wee doe (as it were) but see the Lords backe parts: we see him, as a thing in a troubled well, dwelling but in the neather and outward courtes of the Temple, but in the Church we see him almost face to face.

8 That mightie Sampson suffered himselfe to be shauen, and his strength to bee as ano∣ther mans for the great loue of his Church: hee shed his precious blood from all parts of* 1.793 his bodie for it: and that no bloud might be too deare for vs, with his heart bloud he hath testified, how much he doth loue vs, his loue and spouse the Church of the faithfull.

9 It is true that the Psalmist saith, Psal. 16. the Lord hath no neede of our seruice, and therefore he hath set ouer his loue to the Chuch, there to be answered vnto her in obedi∣dience, & furtherance of his members; there he would haue it seene, how we value his be∣nefits. All blessings are continued on this earth for the Church sake. The Sun doth shine vpon the earth, vpon the iust and vniust; but vpon the vniust for the iust mans sake.

10 The Church is the household of faith, the citie of the liuing GOD, the spouse of the Lamb CHRIST, the kings daughter, the childrē of light, & of the liuing God, the children

of promise, & of the freewoman, a chosen generation, a royall priesthood, an holy nation,* 1.794 people gotten by purchase, the mysticall body of Christ, the sold of the Prince of Pastors, the virgin Israel, the children of Abraham, the elect seede of God, heires of grace, ioynt heires with Christ, the Sanctuary of the Lord, the daughter of Sion: the Lords heritage, the people of his pasture, the sheepe of his hands, the temple of the holy Ghost, the price of his blood, the Lords Eden. Thrice blessed and happy are al the liuing stones of the most beau∣tifull 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. Reuel. 21. 10.

CHAP. XIIII. Of the Confession of sinne.

THis is a good affection of Christianitie, to conceale a fault; and this al∣so is a good affection of men regenerate, to testifie their faults to all* 1.795 men, whereby they make knowne their thankefulnesse, in that where∣as by nature they were thus, by grace they are so and so. Againe, men vse it to comfort others, that though they bee in their old estate, yet they may receiue grace, if they hinder not themselues, and shut out the grace of God from them. Thus the children of God are wont to* 1.796 aggrauate their sinnes, that others might haue comfort in the like case. Matthew in the ninth chapter and the ninth verse, shameth himselfe by the name of a Publican: and yet if we looke to his sinne, it was not like the sinne of Peter against the ninth commaun∣dement: nor like the sinne of Dauid against the sixe and seuenth commaundements, the sinne of Paul against the first, as of them that crucified Christ himselfe. But that which he concealeth, the other Euangelists blase abroad; that which they conceale he blaseth a∣broad. And this is one argument of the truth of the word: for wheras other Chronicles do* 1.797 euer cōmend themselues and their owne natiue countries best (as if you read the Chroni∣cles of England, you will thinke it the hest nation) it is contrary in the word: the deniall of Peter is more expresly set downe of Marke, than of any other, yet did he write the Gospell out of his mouth. Paul setteth out his own faults in more sharpe measure and manner, than any other can doe, Act. 26. Moses, Gen. 49. seemeth to discredit his owne birth: Wee see all these were of God, who is then most glorified when we are most cast downe.

2 As the hiding of our sinne with Adam hindreth mercie; so to testifie our sinne to be* 1.798 greater than it is, (with Cain) displeaseth God highly.

3 Confession without yeelding and feeling is nothing but a testimonie against our selues: let vs then so confesse, that it may moue vs to loue the truth.

4 Pharaohs confession is rather in iudgement than in affection, in respect of the punish∣ment, not of his sin, ergo it is not enough: & yet he hath profited further than many of vs, which will not confesse our sinnes at all.

5 Whensoeuer we haue sinned, it is good to haue this or the like meditation: good* 1.799 Lord, wilt thou call me to iudgement and enter thine action with mee? How shall I doe then? I will take this order; I will disagree and fall out with my selfe. But is there any hope that God will then shewe mercy? Yea no doubt, for if the Lord were minded presently to imprison vs, he would neuer by his prophets forewarne vs by a writ, hee might vse the whole host of the creatures, to execute his vengeance euery houre, but hee deales more mercifully with vs if we confesse our sinnes.

6 Naturally we be all slowe to confesse our sinnes: we cast short reckoning on our owne faults, Adam said, I haue not sinned Lord: hee lesseneth his sinne in conceit, saying: The woman gaue it me, and I did eate: Iob seemeth to make an apologie, as being vnworthy of such a punishment. But wee must learne that a sinner the more hee doth extenuate and hide sinne, the more he doth aggrauate sinne, and hasten iudgement: the more freely he doth confesse and iudge himselfe, the more he is freed from Gods seate of iustice. Pro. 28. 13. 2. Cor. 11. 31. 32.

CHAP. XV. Of Conscience.

LOoke how is our Conscience, so is our confidence: it is a tender peece,* 1.800 we must beware how we offer any violence to it. For the veriest repro∣bate hath his reprehender, which if hee doth not satisfie, it will deliuer him to the Iaylor. From this euill conscience we must be sprinkled in our hearts, first with faith in the blood of the Lambe, determining that wee will neuer defile the house of God againe: and though wee cannot doe all good, yet let vs desire all good, for the Lord iudgeth* 1.801 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 stāds vs vpon to vse the meanes, that wee may be masters of vertues: Hell is ful of purposes, but not of performances Look therfore to thy conscience, for it is a brasen wall, and as a thousand witnesses often to vrge this par∣ticular syllogisme: Who so sinneth must die: thou hast sinned: ergo, &c. Adam hauing ea∣ten of the forbidden fruite, was in paradise still, but all the ioyes therein were notable to comfort his conscience, vntill being found gasping and panting, he was comforted of the Lord.

2 We must euer desire the light of Gods louing countenance, which wee may be assu∣red* 1.802 of, if wee keepe faith and a good conscience; but if we make shipwracke of these, the least thing shall greatly amaze vs, yea the shaking of a leafe: but if we haue this, nothing shall dismay vs. Wherefore let others put their trust in chariots, yet if we trust in the Lord. we shall not feare what man can doe vnto vs. This will take away confidence in the flesh, and make vs trust onely in God.

3 For examining a mans conscience; the best way is by the law to trie whether hee hath* 1.803 a knowledge, feeling, and misliking of his sins or no: whether hee hath any feare of Gods iudgements for sin, or faith in his promises: and whether by particular applying of these things to himselfe, he can shew any effects of prayer, Sacraments, new birth & repentance.

4 Wee must especially beware of smothering the watchword of our conscience, when* 1.804 we are bent to sinne. Care of a good conscience, breedeth comfort in holinesse; and plea∣sure in holinesse breedes assurance of blessednesse.

5 Wee haue great peace, but no true peace, vntill we turne to God: vntill the Israelites would serue God, Pharaoh let them alone, but afterward he prepares for them, brick, lime, and a fornace: so long as wee are quiet in sinne, all is well; but if once wee defie sinne, then the diuell will heate a fornace for vs: yea he will rather than he would leese vs, giue wages to vs, as he did to Iudas. Hereof it is, that so long as we haue no sense of sinne, we can eate, drinke, and sleepe quietly, but when once we make conscience of sin, then comes trouble and vexation of minde, which worldly minded men would maruell at: But they are at peace with the diuell; for were they not at peace, they should be put out of his seruice. But doth not the Lord say, The wicked haue no peace? Esay. 57. True it is, they haue no peace with God and with their own consciences, albeit they haue great peace with the fleshe, and* 1.805 world, and the diuell. The peace of the wicked is like an harnesse vnoccupied, to a vine∣yard neuer stirred, to a ground neuer ploughed: they are neuer surbushed with crosses, but rust vpon the walles; yet farre better were it for them to be disquieted, and haue their fal∣low hearts broken and rent vp. The holy Ghost saith, that the iust man shall haue peace at the last: So that there is a first peace, and that is a truce for a fewe dayes: and there is ano∣ther* 1.806 peace at the last, which followeth our warre, and this brings glorie and immortalitie. Saul would needes haue peace with men, and therefore brake peace with God; but after∣ward he lost his peace with God and men. The Iewes refused peace with Christ, to haue peace with the Romanes; but when they had slaine Christ, they lost their peace with God and the Romanes also. Wherefore let vs labour for that peace which passeth vnderstan∣ding, and for that euerlasting peace.

6 We cannot sodainly and effectually worke vpon a mans conscience, vnlesse God permit vs sometime to dwell vpon his conscience.

7 A man shall neuer be brought to be iealous ouer his own corrupt affection, vntill the* 1.807 Lord hath stricken his conscience with some feare of his maiestie, which dispelleth al wic∣ked imaginations.

8 We must specially beware of sins against knowledge and conscience: for as of all the parts of the body nothing is so subiect 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 impaire* 1.808 it; it is a tender place, and is very tendernesse it selfe. The learned Physitions say there is a thing that is hard like a web in the eye, wherewith the eye being affected, euen it of al parts being most sensible, is made most vnsensible. Such a thing may be in the conscience, so if that once this hard skin be ouerspred the conscience, that place which of al other in it own* 1.809 nature is most tender, groweth to be most hard; & that hardnes proueth to be more hard than the hardnes of Pharaoh; and their estate is worse than if they had neuer knowne God, I meane if they haue once had a possession of good things, and after loose it, they haue a ••inde on their eye, and of all men they see the least: for if they loose their tendernesse and harde•• themselues, then God hardeneth them too, and that it is a fearefull obduration.

9 〈…〉〈…〉d doth not so seuerely punish particular deserts, but a generall falling into s〈…〉〈…〉 smaller infirmities, but grosser presumptions: for the particular sin bringeth not* 1.810 wrath, but the lying in the sinne, and not repenting of it, bringeth wrath: which drawing in other sinnes, withal draweth also Gods displeasure. So that one sin may be said to be spared and also punished: spared, if being admonished we be humbled, as Dauid by Nathan. 2. Sam. 12. Iehosaphat by Iehu 2. Chron. 19. 2. because in this wee seeke not to drawe in other sinnes, but to be rid of this one punishment: where notwithstanding all merciful admoni∣tions, and sower threatnings, we still lye in sinne, and tye sinne to sinne, and so make away to Gods iudgement to fal on vs: Wherefore we may comfort our selues for particular sins,* 1.811 so that in the generall course of our life we labour truly to please God. For as a louing hus∣band doth not take away his loue from his wife, though in some particulars of her obedi∣ence and dutie she faileth, so long as she keepeth her loue chast and true to him: so the lo∣uing kindnesse of the Lord will not cast off his children for some particular weaknesse or frailtie in speciall commandements, so long as in sincere loue to his maiestie, wee seeke to obey him.

CHAP. XVI. Of Censure and Correction.

MAny thinke to priuiledge themselues from the name of Sinners, by rea∣ding largely and reprehending plentifully the sinnes of other men, counting it a compendious way to credite by building gorgeously on another mans discredit and ruine.

2 Flesh and blood will ease it selfe; superiours looke to inferiours, and inferiours to superiours, but euery man must looke to himselfe.

3 As an house being on fire, if it may bee quenched, it is best to* 1.812 vse water onely; but if it bee like to endanger and set on fire the houses rounde about, it is best to pull downe the house quickely: so if offence be∣ing raised, it may bee quenched with water, vse water, and let the house stand still; but if fire burst out on euery side, then pull it downe. When the Viper will still bee a* 1.813 Viper, and retaine his poyson, though the charmer charme neuer so wisely, the Apothe∣cary takes him, and makes a Triacle of him, to expell poyson out of others: so if a brother will not be admonished, if he will not leaue his poyson, make triacle of him; that he that would not take heede of others, should bee made a preseruatiue for other to beware by him: if euill will not be taken from one in Israel, then take away the euill out of whole Israel, If we must needes see somewhat dead, it is better to see a dead arme than a dead

corpes. When men will harden themselues, God in his iudgement makes them as an ada∣mant: and when they grow so hard, it is good to cast them out.

4 We are giuen to display euery sinne, yea the least in others, and to conceale and bury* 1.814 many graces, yea the best in others.

5 Such as be fallen must be restored with the spirit of wisedome and lenitie: Such as be falling must be vpholden by al good meanes speedily, least they fal so dangerously as that then cannot be recouered.

6 In an euill report or vniust censures of men, it is not good straightway to be angry, but to fly to Gods prouidence, and to desire to profit by them.

7 Because we do not to men that good which we should doe, God often suffereth them to report and speake euill of vs.

8 Though we may be discouraged to deale in exhorting or dehorting, admonishing or reprouing, or any ecclesiasticall and Christian dutie; yet being called of God, we must aske wisedome of him, who will send wisedome to blesse his owne ordinance.

9 It is a dangerous thing to haue a proud spirit with a vaine minde.

10 The drunken peace of hypocrites, must not be suppled with oyle, but pierced with a speare.

11 If we be reproued for sinne of man, let vs feare the reproofe of God. It is our great* 1.815 corruption, that wee are sooner brought to leaue a sinne when man doth rebuke vs once, than when God doth threaten vs often.

12 It is a good thing sometime to haue enemies. For we often are more afraid to sinne, least our enemies should reproue vs, than wee make conscience of sinne, least God should condemne vs.

13 Although the wicked speake euill of vs, let vs be content: indeede a good name is better than a precious ointment, but remember that the Lord had made vs all priests, and therefore let vs offer vp our good name to his glory, and if the wicked will bring coales of iuniper, let vs sacrifice vp our good names, and with Paul let vs say, I esteeme it the least* 1.816 thing in the world to be iudged of you: it is the Lord that iudgeth, and there is a blessing propounded for them that are so euil spokē of. But there are foure hundred Prophets that speak against you, are they all deceiued? Many eyes see more than one. True, if it be spoken of the like: for one Eagles eye seeth more than a thousand owles eyes: and as Salomon* 1.817 saith, One man that feareth God, is better than a thousand sinners. And Paul saith, what haue I to doe with them that are without? God shall iudge them. Vpon which words a learned man biddeth vs obserue, how the Apostle accounts euil men as nothing: wherefore seeing the wicked are so vile and so vaine, one is better then many of them, therfore their censures and calumniations not to be regarded.

CHAP. XVII. Of Ceremonies, things indifferent, and of turning Christian libertie into vnchristian licentiousnesse.

AS it is a fault to vse vnnecessary ceremonies which with the peace of the Church may be left: so it is faultie to leaue a good ceremonie, which* 1.818 hath a good vse and no superstition with it.

2 The Lord commanded, Exod. 16. 33. an Homer full of Manna to bee reserued as a monument for posteritie. And so it was kept by the Lords commandement, and therefore not abused to superstition, as the brasen Serpent and Gedeons Ephod: which because they were without* 1.819 Gods commandement reserued, therefore they were quickly abused. But this Manna and the Alter which the Rubenites made, hauing a warrant of Gods commandement, were not abused. Where we learne, that in bringing in ceremonies and rites into the Church, wee ought to thinke, that if they haue not their warrant from the word of the Lord they are like to be vsed without fruit; and in danger to be turned to hurtful superstition: but if they

haue their warrant from the word of God, that the Lorde hath commaunded them, then may they haue very profitable vses in Gods Church. And they shall neuer be so much a∣bused to doe hurt, as they shall bee profitable in the right vse of them. And therefore in bringing in ceremonies and orders we must aske counsell of the Lord, that his word may be our warrant.

3 The more ceremonies the lesse truth.

4 This is a generall rule, whatsoeuer separateth man from God, or man from man, is ab∣rogated:* 1.820 but whatsoeuer conioyneth man to God, or man to man, is left still. In this re∣spect the whole Law is abrogated, according to the rigour of the curse, for otherwise wee could not stand before God: So in Christ now hauing found reconciliation we are more bound to keepe the law morall then the Iewes, because Gods commandements are more cleerely reuealed, and greater strength is now giuen against sinne, therefore nothing is ta∣ken from the law that we should be carelesse: but the curse and condemnation of the law is done away, that wee may haue an entrance to God with boldnes. Whatsoeuer separa∣teth man from man, is abrogated; and so the ceremoniall law is abrogated: that which is meerely ceremoniall, is meerely abrogated: and that which is in part ceremoniall, is in part onely abrogated, as the Sabbath.* 1.821

5 The Apostle, 1. Tim 4. 1. prophecieth of certaine spirits of error, which should super∣stitiously* 1.822 forbid the vse of Christian libertie: but 2. Tim. 3. he speaketh of another sort, who among many other properties should be louers of pleasures more then louers of God. The* 1.823 former are said to be in the last times, but these in the last daies, one degree further thē the other, And such be wee and our times, long rid from that superstitious generation: but* 1.824 readie now (as it is saide, Deut. 29. 19.) to adde drunkennesse to thirst, which commeth to passe for want of circumspectnes in deliuering the doctrine of libertie. And so wee fall to make Paul, Galat. 5. and Peter a cloake of our licentious life. Wee turne the grace of God into wantonnesse, (as Iude speaketh.) This then being as it were the common disease of these last and perillous dayes: the ministers of the Gospell must stand vp as in a gap, and euery one is to be watchfull ouer himselfe, that he sinke not away in these pleasures, which seeme to cheere & 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 plea∣sure, to hell a place of torments. You know who it was, that seeing so many young Gentle∣men* 1.825 follow Epicurus at his first setting vp, saide the cause was, it was young mens philoso∣phie that was professed in that schoole. For this cause Sathan laboureth especially to poy∣son* 1.826 this age, because he knoweth if this be barren of good, that which followeth is like to be thereafter. Satan and his ministers haue for euery age, estate, and condition, a sundrie* 1.827 baite; laying for Youth the baite of pleasure, for Age the bayte of couetonsnes, &c. Euery man is eatē vp with one zeale or other: there is a zeale of old age, middle age, & of youth. Euery man may trie his zeale by the ninth of Esa. ver. 7. The zeale of the Lord of hosts will per∣forme* 1.828 this. It was the zeale of God, that he gaue his sonne for vs, his most dearely beloued sonne: it is then one argument of our zeale to any thing, when wee will forgoe a pretious thing, for the thing we professe to loue indeed. Esau was zealous for his meate, when hee would lose his blessing for it: and such is our zeale of pleasure, that wee will forgoe lear∣ning, time, the fauour of the godly, health of bodie, yea, sometimes our owne soules for it.* 1.829

6. It hath bin alwaies the note of false prophets to preach pleasant things, and for out∣ward matters, as the Priests of Iezabel. And Micah. chap. 2 speaketh of false Prophets, that prophesied of meate and strong drinke. Peter saith, they praise liberty: and Paul, They can reason for the bellie: All thing•• (say they) are lawfull: but on the other side, Gods children* 1.830 haue bene alwaies in the way of restraining. 1. King 19. Eliah ate, and gaue ouer▪ and fell a∣sleepe, so that the Angell was sent to bid him eate more. It is not the f••ult of many. For we haue neede of an Angell to keepe vs from eating. Timothie abstained from wine, and Paul biddeth him to vse it for the weakenesse of his stomacke. Salomon reclaimeth yong men, Eccle. 11. When Iobs children meane to banquet in course, he feareth least they curse God.* 1.831 The austeritie of the Fathers was very great concerning meates, as of Basil, & Hierome▪ that it gaue occasion to the superstitious abstinence which followed. But now the latter times

are gone and the last daies are come. Superstition is past, but men glut themselues with all Epicurisme and pleasures of this life.

7 Christians are neither Stoicks nor Epicures: Paul disputeth against both, Act. 17. The Stoicke condemnes all pleasure, the Epicure commends all pleasures. Pleasure is not good according to our election, but in respect of the obiect: if the obiect or matter wherein our* 1.832 pleasure consisteth be simply good, then the pleasure is simply good: if the obiect be sim∣ply euill, our pleasure is simply euill. But pleasures by nature being good, and bad by cir∣cumstance; they are not left as things indifferent to our election.

CHAP. XVIII. Godly meditations concerning Christs power against Sathan, loue to the faithfull: and how he is our wisedome, righteousnesse, holinesse: and of our communion with him.

CHrist careth for vs, we must not feare a strōg enemie, because we haue* 1.833 a stronger Captaine. The Diuell indeed is a Lion, but so is Christ a Lion, and that of the tribe of Iudah: There is a Lion for a Lion; cou∣rage for courage. The diuell is a Serpent, so Christ calleth himselfe the brasen Serpent: there is a Serpent for a Serpent; wisedome for wisedome; yea a Serpent of brasse, to sting all the fierie Serpents of* 1.834 the wildernesse. But thou saist, that Christ is called a Lambe and a worme. B•• not discouraged, that is in respect of his Father, who found him as meeke as a Lambe, who might haue troden on him as on a worme: but the diuell neuer found him a Lambe, but a Lion. The meeknes of Christ is stronger than all the power of hell, Ioh. 18. When the diuell seemed to be in his ruffe, he sends a great crew to take a sillie man: when he told them it was he whom he sought; this little word cast them downe. What shall he doe then in glorie, when he commeth with thousands of Angels? This then is the conclu∣sion: the diuell is strong, but Christ is stronger, and chaineth him at his pleasure: The di∣uell is wise, but Christ is wiser, and preuenteth him in all his practises.

2 They that will haue a true faith in Christ, must beleeue in the ends, and in the mercies* 1.835 of our saluation. The ends are, that Christ is made of God vnto vs, wisedome, righteous∣nesse, sanctification, & redemption. Art thou afraide that thou shalt goe out of thy wits, be∣cause thou fearest sinne? Are thy cogitations confounded? Seest thou no knowledge, no not so much as a litterall knowledge of thy saluation, but all is doubtfulnes, all is dulnesse, all is deadnes within thee, as though thou neuer knewest, heardest, or learnedst any thing? Now know, now is the time to beleeue, that whatsoeuer knowledge, experience & power* 1.836 of vnderstanding was in Christ Iesu, the same is made thine; he is the annointing that will teach thee, he is the Fathers counsellor, he is wonderful, he hath the knowledge of all my∣steries, he is the spirituall interpreter of the law, vnto whom as the Fathers did approach more neerely, so they did see the power of the law more cleerely. He is our wisedome: 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 waies of righteousnesse, thou feelest no goodnesse, thou thinkest thy selfe as a Sere tree without all fruite? Now remember that Christ Iesus who* 1.837 had no holinesse by the flesh, by being borne of his mother, who saued great sinners, and made of persecutors preachers, would not haue thee to seeke for great things in the flesh, seeing himselfe got so little thereby, but would haue thee seeke thy righteousnesse out of thy selfe in him: who being no sinner indeed was an accounted sinner, and punished as a sinner for thee; that thou hauing no righteousnesse, mightest be accounted righteous, and* 1.838 rewarded as righteous through him. Well it may be, God hath giuen thee to walke so vp∣rightly, as the world can in nothing charge thee: but thou fearest thy naturall corruption, that thou shalt not perseuere, thou tremblest to remember how many excelling thee in

gifts and graces of the Spirit, haue fallen away from the truth, and thinkest all is but hypo∣crisie, and that thy hypocrisie will one day beguile thee, now call to minde that CHRIST is made to thee holinesse, not as newe Moses to follow, but as a true Messiah to belieue in, the worker, author, and finisher of thy holines: So that albeit in respect of thy selfe to per∣seuere,* 1.839 it seemes impossible, yet with him it is both possible and easie. What if thou hadst a multitude of sinnes, that thy corruption did swell till it burst? Mary Magdalen had seuen* 1.840 Spirits, and yet of all women she was most deuout, most louing, most honourd to haue the first sight of Christs resurrection. What if thou hast bin a brawned and infamous sinner, so that the name of sinne hath bene notoriously written in thy forehead? the Lord Iesus cal∣led and crowned Matthew the Publican with the dignitie of an Euangelist. What if thy sin* 1.841 had taken a purple die and crimson colour in the blood of the Saints? Paul of a most grie∣uour persecuter of Christ, was made a most glorious preacher of Christ. It may be thou fea∣rest the corruption drawne from thy natiue countrey, the Cretians were conuerts, and the* 1.842 Corinthians became Christians. It may be yet thine hereditarie, and naturall corruptions cause thee to despaire of comfort: consider the Lord can change the nature of a Wolfe in∣to* 1.843 the nature of a Lambe, & the course of a corrupt nature in thee to the power of a super∣naturall grace. Oh there is one thing that troubles thee, many promises, fewe performed. Thou lookest for peace of minde, and behold a wound of the Spirit; thou art the Lord of the whole earth, and the heire of heauen, and yet hast not wherwith to helpe thy necessitie:* 1.844 thou art a Lord of libertie, and yet put in prison. All this I graunt, & yet in all this Christ is thy redemption; not suffering thee to be ouercome of any of these in thy life, and who lie* 1.845 freeing thee from them in the life to come. Admit that thou werst cruelly persecuted, can∣not he, that made the fire not to burne at all the children in the furnace, make the fire so ea∣sily to consume thee, as thou shalt comfortably beare it? Will not he that made the Lyons being hungry, not once to open their mouthes on Daniel, to crush thee so gently, that thou shalt willingly sustaine it? Now the meanes are the Word, Prayer, the Sacraments, and dis∣cipline of the Church. The Word euen crucifieth Christ a new in thine hart, Prayer giueth thee a feeling of thy faith, the Sacraments confirme both thy faith and feeling; and disci∣pline continueth vs in the obedience, both of the Word, and of Prayer, and of the Sacra∣ments, and consequently, is a meanes to continue vs in all those comforts, which by the other meanes are to be found in Christ.* 1.846

3 Thou must euer beware of two extremities: The one, that thou labour not so for righteousnes, that thou forget CHRIST to be thy holinesse; the other, that thou so tra∣uell not for holinesse, as that thou shouldest not remember him also to be thy righteous∣nes. And so behaue thy selfe in both, that thou beest most righteous in Christ, & yet thou must endeuour also to be holy, and though thou beest neuer so holy, yet know thou stan∣dest in neede of the righteousnes of Christ. Now to come to these things, thou must dili∣gently attend on the word, whereby Christ Iesus is crucified a fresh in thine heart, on pray∣er, which worketh a feeling of thy Faith, on the Saints, which confirme thy Faith, and in∣crease thy feeling.

4 CHRIST hath made vs inheriters of his kingdome, which he holdeth by two titles,* 1.847 first by inheritance, then by purchase. As he obtained by inheritance, hee reserueth that* 1.848 title to himselfe alone, but whatsoeuer he hath had by purchase, hee hath giuen vs the title of it. And not only this doth he giue vs, but also the graces of the spirit, though not to one all, nor to all in one measure. An afflicted minde seeing one of the children of God, haue this, another that gift, is grieued that he hath not all. It is an error, Christ giueth not to one* 1.849 all, but deuideth all among many. But there is one speciall grace which I cannot haue, and that is feeling. Hast thou faith? blessed art thou that belieuest, and that without feeling. Doe you belieue? you haue a rich gift, you must not haue all. If you haue any gifts, it is well, the gifts are diuided. Be content with thy portion, and I say vnto thee, that thy Faith without* 1.850 feeling, is more precious to God, thē thy faith with feeling. If by thy faith thou hast made* 1.851 the diuell a drone, that he cannot sting, and a toothles dog that he cannot bite, it is suffici∣ent. Content thy selfe with thy portion, vntill the Lord come from heauen, vntill hee be all in all, and then thou shalt haue all ioy in all perfection.

5 Two things are necessarie, truely to espouse vs to CHRIST; the one is to vse the pure meanes: the other, to vse those meanes with a pure heart.

CHAP. XIX. of Death and Iudgement.

MAnie make no account of the death of the soule, because they feele it not as they doe* 1.852 the death of the bodie. Euery man feareth a Palsie, an Epilepsie, and an Apople∣xie, because they strike dead: but if a man be in a consumption, where hee shall be decaying seuen yeares, 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 threat∣neth* 1.853 to be a Lyon to Israel, and a moath to Iudah. Surely, when the wrath of God, as a moathe hath secretly fed on vs ere we know it, our soules doe as it were bleede to death. For as hee that bleedeth to death feeleth little, vntill suddenly his strength faileth; so in the death of the soule, a man doth not perceiue how his strength is gone, or euer he be aware. It may be* 1.854 the Lord will not be vnto vs as a Lyon, but as a moath, we shall not happily die of an Apo∣plexie, but of a consumption, and CHRIST the Sauiour shall laugh at our destruction.

2 We can better away to meditate on Death which Sathan couereth with eternitie fol∣lowing,* 1.855 then on the day of Iudgement, where wee must all make our account.

3 The bare meditation of Death doth so farre moue vs from suffering our delights to dwell on earthly things, as that Reason disswadeth vs not to make any cost about a Tene∣ment* 1.856 where wee knowe we shall dwell but a while. Yet such bare imaginations of Death may build vp in the meane time the kingdome of pride in vs. Wherefore it shall be more* 1.857 auailable, if with our meditation of putting off this earthly tabernacle, we thinke also of putting on the heauenly Tabernacle, and of putting on the royall robe of Christs righte∣ousnes, without which we shall neuer stand with comfort before the great Throne of Gods Iudgement.

4 The cause why we beso loth to die is, because we cannot finde in our conscience that* 1.858 we haue 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 iniurie, shake it off; it is better to* 1.859 be a liuing dog, than a dead Lion: for so long as thou liuest, there is time to repent, but after death there is none. Therefore labour for to feele his fauour in Christ, which if thou doe, thou shalt neuer faile till thou come to him.

6 God dealeth contrary to the course of our common Physitions, which first giue one* 1.860 medicine, and then if that will not serue, a stronger: but God giueth the strongest first. The argument of iudgement is the last that can moue vs. That argument moueth most in Lo∣gicke which hath the best reason and most sense: howsoeuer it seemeth to some, yet sure I am the argument of iudgement hath the most sense, or shall haue, and may best serue to moue all sensual men. There be three things to moue euen euil disposed men in that great iudgement, shame, griefe, and feare. Let it moue vs for shame; and if this will not, let vs remember the feare which then shall possesse vs; if wee want this, our state is lamenta∣ble, for then neither Prophets, nor Apostles, nor the holy Ghost can tell what to say vn∣to vs.

7 Many are of opinion (that teach without discretion) that it is euill to doe any thing* 1.861 for feare of iudgement, but all for loue: and if we abstaine from any euill for feare, that we are in a wrong course. I haue been of this error my selfe, but the holy Ghost is content to vse this as a good reason, and will bee beholding to vs, if wee feare to doe euill for iudge∣ments sake. Heare what Augustine saith: Doe this for feare of punishment, if thou ca••st not as yet obey for the loue of iustice. Bernard likens the feare of God to a needle, and the loue of God to a threed: first the needle entreth, and then followeth the threed: First, feare keepeth vs from doing, next, loue causeth that we doe not, euen then, when we can doe. This is t•••• meanes as Augustine saith, A timore bonavita, à bona vita bona conscientia: inde nullus timor, at{que} ita dulcescit Deus peccanti, &c. First we are Gods enemies, then his ser∣uants,

& if we behaue our selues wel in his seruice we shalbe made his adopted children.* 1.862

8 This word iudgement I would no man would let it passe without iudgement, and yet there is no word read with lesse iudgement. In the law the title de iudicio is best studied: and it is a great title. Chrysostome saith, if we had that care which they haue that be arraig∣ned before an earthly iudge, we should doe well. Though his iudgements be as the great deepe, as the Psalmist saith; yet they may be brought to foure heads, and first into two, the* 1.863 iudgement of man, and the iudgement of God: the iudgement of man, either when ano∣ther giues iudgement of vs, or we giue iudgement of our selues: the iudgement of God, ei∣ther in this life, or eternall. Iob, chap. 29 speaketh of some yong men in his daies, that fea∣red his iudgement. This feare is to be seene in heathen men, as in him that ran further into* 1.864 the Tauerne to auoyde the sight of the Philosopher. The boyes of Bethel, that wanted this feare, and reuerenced not Elisha the Prophet, were so far gone, that it was time to cut them* 1.865 off. He cursed them, and two she-beares came out of the wood and slew them. But as Lu∣cina saith of the consistorie of Christians, this is a miserable Consistorie, a poore iudge∣ment: euery man will pleade with the friar, We are exempted Lord: yet true it is. they* 1.866 that shall iudge the world, can best iudge, but they shall be iudged also. The second is the iudgement seate within vs, which God hath made to make vs esteeme his the more. It is counted an absurd thing for a man to be his owne iudge. This is our owne conscience. This is Gods register that registreth all things which we doe or speake, and it is also our remem∣brancer, when we are alone. Blessed is the man that despiseth not this iudge: no man can* 1.867 haue a more seuere iudge than himselfe, albeit a man doe acquite himselfe: the wicked is sometimes secure, but neuer in safetie. This is that, whereby God would call vs home. E∣uery* 1.868 sinner is his owne 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 merrie? Surely I must answere them thus: Peccator est sui carnifex: but these are remo∣ued* 1.869 from the way of sinners to the seate of scorners: and then all is quiet. Euery sinner is condemned in himselfe, or by himselfe, if he become not brutish, & his conscience feared and hardened. And as for young mens consciences, Augustine compareth them to wa∣ter* 1.870 in a bason, the water is stirred, and there is no face seene: but so soone as maturitie of yeares come, then it will stand still, and we shall see our faces, and crie with Dauid and Iob, Lord wipe away the sinnes of my youth. The third iudgement may be compared to a* 1.871 quarter sessions, that doth consist in depriuing of commodities, the mulcte is the losse of Gods grace, an vnsensible punishment, but so great, that if all the creatures should* 1.872 mourne, saith Chrysostome, it were not sufficient, when grace is taken away from one* 1.873 man. If we will not be moued with the losse of that, which God makes account of, hee will take away that which we make account of, as by taking away our preferment, wit, &c. for I account that man to haue lost his wit, which is turned into a Foxe, which hath nothing* 1.874 but craft and subtiltie. Then he sendeth sicknes, reproches and hearts griefe to humble vs, or some singular sharp iudgement on some, of very good hope, and loue, and taketh them out of this life, to warne vs that are a great deale worse, to the terrour of the wicked, and* 1.875 that they might not see the punishments he is to bring vpon the vngodly for sin. Now for as much as a man in the first iudgement is cōdemned, in the second quited, in the third re∣priued: Therfore the Lord hath appointed a fourth iudgmēt, which shall pay them home: and that may be compared, if I may so say, to the gaole deliuerie, and this is called the day of iudgement. In comparison wherof other iudgements are as nothing. Then God wil take* 1.876 the matter into his own hand, then shal there be a new Quest, thē all th••se matters that are shuffled vp, and euill iudged, shall be iudged againe. Now is the day of affections, but then the day of iudgement: in it we shal lose all that is to be lost. Now for this day & this iudge∣ment,* 1.877 that we may haue somewhat to moue vs, being of our selues Verie dul, let vs see, how fearefull and dreadfull it is. In a iudgement there are three things, the action, the sentence, and the execution. For we see the prisoners, first how they plead for themselues. Secondly, being found guilty, the sentence is pronounced by the Iudge: and after, they are executed.* 1.878 In earth there are means to acquite for a season, as delusiō of the Iudge or of the witnesses, perswasion, corruption, fauor. For the first, they be apicesiuris, points in law, they vndoe all

iustice, a cau••lling iustice: but apices iuris in calo non excusant. And for the witnesses they* 1.879 shall not deliuer him, for they shall be true witnesses, the booke shall then be opened. No perswasion shall then serue, because God is not subiect to any affection. Thirdly, there shall be no corruption, for though the Iudge could be corrupted, what could we giue him, when the whole world shall be destroied? Lastly, we must looke for no fauour, for it is the day of iudgement and not of mercie. The night before the blowing of the Trumpet, there shall be preached mercy, but then there shall be none: let no man flatter himselfe, for* 1.880 so he shall find it. To escape a sentēce here on earth is either by appeale to an higher court,* 1.881 or by re••racting: but there can be no appeale, for who is higher than God: neither shall there be any reuersion of the sentence, for there shall be no more sitting, because there is no second iudgement. Thirdly, there is an execution, which is most fearefull. And executi∣on* 1.882 there shall be, well, let it come, will we say, for a punishment must be ours: & then what is there to helpe vs to escape punishment, but either resistance, or if that will not serue, flight; if we cannot flie, patience, or mitigation, or our cōfort is hope: but there is none of all these can stand vs in any stead: for the first, if we were, as Iob saith, hard rockes, as we are potshards, we were not able to resist, for if the Lord did but touch vs, we would smoke. But his wrath shall be powred vpon vs, and who is able to abide it? Secondly, it bootes vs* 1.883 not to flie, for the Lord is euery where round about vs, we are as it were in a circumferēce, the further we are from one part, the neerer we are to the other. We flie from the God of peace to the God of wrath, there is no escaping: Christ saith, Take the vnprofitable seruant,* 1.884 bind him hand and foot, so that he cannot flie; and Iude addeth, with euerlasting chaines, and that in darkenes; so that if he could breake his chaines, yet he could not see whither to flie in the darke. 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 coole his tongue, of a person,* 1.885 whom he hated deadly; and no doubt they do hate the godly there as much as euer they did in this life. Last of all let vs looke for no mittigation: If there were any mittigation, it should be either in respect of the wearines of the tormentors, but they are spirits; or by consuming of our bodies, but we shall continue for euer: or by diminishing of the instru∣ments, but the fire shall neuer goe out: & that it may not so do, there is a lake of brimstone prepared to run into it, and the worme neuer dieth. Neither shal there be any comfort, the remembrance euen of that they enioyed shall torment them.

9 There is a people in Amos and Zephanie, that put the day of the Lord farre off,* 1.886 but it shall be vnto them a day of terrour and trembling. On the other side, let vs con∣sider how the world waxing olde as a garment, and all creatures become moath-eaten and worme-eaten: the fruites, stones, and hearbes decaying in their vertues. Against worldly Atheists the Prophet Zephaniah saith: The Lord will seeke them, and rather than he will lose them for finding, he will seeke them with a lanterne, and search them with a candle. When we know the time must come, we enquire of it: and beholding God draw∣ing some presently into the stage, and knowing that others are reserued for the last iudge∣ment, the faithfull inquire for their hope, the wicked for their feare. Well, as I would not haue men too curious, Mat. 24 so could I wish them not to be too carelesse: the first is ill, the second is worse. The day shall come suddenly, and therefore neither curiousnesse nor carelesnesse is good: only thus much is sure, it is at hand, but no man could neuer shew the fingers of his hand. Peter sheweth, that we must not measure the time after man, but after* 1.887 God. Some reason this, some that; but let vs remember that, Deuterono. 29. 29. The secret things belong to the Lord our God, but the things reuealed belong vnto vs. Let no man thinke by an allegorie to reach to that, which the Angels themselues cannot comprehend. For if one should say, that as there were foure thousand yeeres before Christ his comming in the* 1.888 flesh, so there should be foure thousand before he came to iudgement, were it not as like a quidditie as they harpe on, and yet both vntrue? If we looke on Cyprian and Tertullian, we shall see them to haue thought the day to come in their times. Here the Fathers haue roued much, but all like to misse the marke. Let vs know, that th•• neerenesse is not in re∣spect* 1.889 of vs, but of the speaker, who onely knoweth what is neere; and let vs content our selues with this, that in respect of eternitie nothing is long, that shall haue an ende. When

the Apostles then say, it is neere, so we may say, it is neere, and no difference: But as the Day was then neere, so the Houre is now neere; neere, I say in respect of God and of eter∣nitie. And as the promise accomplished was neere to God 4000. yeeres before it came, so it is not in the fadome of mans braine to tell, how many dayes or yeeres, wherewith God is not gouerned, is farre or neere vnto vs. The Apostle Heb. 10. 25. sheweth the time to bee neere, and that it is within the view of the eye, because the sacrifices of the Iewes are abo∣lished, the true sacrifices are offered, and the Gospell more or lesse is vniuersally preached. But among al reasons this moueth me, & may moue all, that now Christ is readie to come, because we see small faith on the earth For if euer this was, it is now, wherein is not onely a defect of faith, which euer was, but because now men goe cleane against faith: for now not onely the principles of the faith are not obserued, but they are thought absurde, and* 1.890 things cleane contrarie are prescribed. Is it not monstrous, that now some teach for do∣ctrine, that a man may lie and forsweare without sin or shame? Seeing that sinne is now in* 1.891 it ripenesse, which was before but in the eare, could the diuell from hell broch more pro∣found blasphemies? If the regions begin to grow white, and sin groweth ripe and yellow, we must looke for the Angell shortly to thrust in his sickle. Well, whensoeuer the dave of iudgment is, I feare the day of the departure of the Gospel is at hand. Our securitie is such, that we may rather say, the Lord hath suffered vs too long, then that we can accuse God for* 1.892 seuerenesse in striking vs too soone. Be it then, that as yet the day is not come, wherein the world shall crackle about our eares; or though we see not our Ierusalem destroyed: yet we know our day of death cannot be farre off, and quickely we shall come to our doome.

CHAP. XX. Of the shortnesse of our life, and the meditation of Death how profitable.

IT is the vsuall manner of the Holie Ghost, 1. Pet. 4. Iam. 2. Iohn, 12. to perswade men to godlinesse, because they haue but a quantitie of dayes. This is such an ordi∣narie* 1.893 Argument, that vse hath taken away the force of it, yet Dauid saith, that euen or∣dinarie things by grace moue vs, and where grace workes not, euen extraordinarie things moue vs not. Concerning shortnes of life, the heathen could say, that a man is but a man* 1.894 of a day olde, and the Philosophers teach that his life cannot be long. But we will leaue all them without the Church, and come to them within: Dauid said it was a span long Moses and Salamon say, it is a life of dayes: and I will obserue withall, that Moses, Ioh, Dauid, Salo∣mon, when they describe the life of man, they can find nothing to rest on as vaine enough, whereunto they might compare it: so base a thing is this life, that it may abide any exte∣nuation in the world. In regarde whereof they haue compared it to a bubble, a sleepe, a vapour, and they cume so farre at the length, that they compared it to a thought, whereof* 1.895 wee know there may be no fewer then a thousand in one day. Esay 38 it is saide, it may be spent before night. And 2. Cor. 5. it is compared to a booth or a shepheards tent, which we see doth last but a while. In our daily and ordinary prayer Christ admonisheth vs of this point, when hee teacheth vs to pray, that wee may haue a portion for a day, as though our life were shutte vp, or may bee shutte vp in one day. There are long spaces, which by a* 1.896 speedy course are quickly ended; and there be short spaces, which hauing a slow moouer,* 1.897 are long in going, but if the space be short, and the motion swift, there is no hope of con∣tinuance; and such a one is our life. The Israelites went no further in thirtie yeares, by their slowe motion, than by a swift passage they might haue gone in eleuen dayes: So that one may bee going a long iourney in a little time, and a little iourney a long time. Our way is short, and for the manner of our motion in this short way, it is compared to a Wea∣uers shuttle, and to a Poste, and to a shadowe: to a Poste, Nay, it is not of so long conti∣nuance, for a Poste leaues a print of his steppes behinde him, but a man doth leaue no im∣pression, he is still going, & the motion neuer ceaseth. The swiftest thing in nature for mo∣tion may stay, but mans life doth not stay: For though at the praier of Ioshua the Sun stood

still, which is wonderful swift; yet the time of mans life stood not stil, but euen then a d••ies iourney went forward. Salomon considering of mans life, called it vaine, and then as not thinking that a sufficient word, he corrected himselfe, & called it Vanitie it selfe. But Dauid going further, Psal. 62. saith, man is lighter than vanitie too. If we adde this, that nothing befals vs all our life long, but it may befall vs any day, or euery day, we shall confesse this* 1.898 life is vaine. The calculating of this time is good, but the increasing of our account is the cause of all euill. Matt. 25. the enuious seruant was ouertaken in his account, be thought he had many daies to come, which he had not, before his Lord appeared. The Virgins were truely foolish, that dreamed of a day, which was denied them. Luk. 12. the rich man ouer∣shot* 1.899 himselfe, and was preuented contrarie to his account: It is the vsuall complaint of the Prophets, that men say, The prophecie is deferred, the plague shall not come yet; and we say in our hearts, the Bridegrome wil not come yet, our Lord wil be long in comming, the burthen of the Lord shall ouerpasse vs, & so forth. It is good reason to remember the prai∣er of Moses, Psal. 90. 12. that we beguile not our selues in the computation, who cryeth, Lord teach vs to number our daies. For numbring of people Dauid is an example: for num∣bring our money, our sheepe, our lands, and our frames, euery man can be an example:* 1.900 But to number our daies is a rare kind of numbring, it is a strange Arithmetike, what rearages we are fallen into with the Lord, for our time not spent to his glory▪ this is a num∣bring, wherewith we are vnacquainted. 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 de∣parted, they would giue them vs for one day or houre, which we haue in such plentie, and so little esteeme of. Well, in the numbring of our yeeres we neede take no great paine, for Moses hath set it downe to be 70. yeeres. If our life last but so long, a little Arithmetike will cypher it out, and we know it is a matter of no great arte to number our yeeres, euen from our first father to this age. A worldly man in this businesse would begin to adde and to multiply, putting still to the times past that which is to come, and withdrawing from* 1.901 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 daies 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 vs make a supposition of that to be which is not, that a man may write of 70 yeeres, let vs, I say, set that downe as the grosse summe. Halfe that time is spent they say in sleepe, which thē we may well detract from the great number, & then there remaines but 35. yeeres. From these we may deduct 14. yeeres* 1.902 in our youth, wherein we are vnfit to glorifie God, or doe good to man, and so there re∣maines sixteene yeeres; and of these sixteene, to set downe the dayes of sicknesse, or those times which we sinfully spend in yeelding to anger, to our lustes, or to worldlinesse, wherein we are as vnprofitably occupied, as though we were not, halfe of the number would be cut off, and so we should leaue but seuen or eight yeeres. But now we haue the summe, 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 neede we haue of God his spirit to teach vs. To this we know, how suddenly death doth take from vs time to come, Iobs children in the middest of their banket were stricken dead; Ishbosheth died before night could come vpon him, nei∣ther hath the strongest liuer any surer charter of his life. The best way then to recken a∣right,* 1.903 is to make the number, which we may take out, and that which we would substract, all one, and that is none. If in the way we haply finde something, we may take it for our aduantage, and see that we vse it to God his glory. For this being set downe, that our daies past are none, and the daies to come none neither: so that no daies past or to come can be counted part of our life, and consequently haue none but the present time, which is very* 1.904 little, and as little as a thought, vnlesse we could haue a lease of our life, as Ezekiah in some so••t had of his by Esay, wherein he had very ill successe. And so finding our time to be none, we shall be most bent to labour to attaine to wisedome. And here we must vnder∣stand, what manner of wisedome this skill of counting brings vs: there is wisedome of health, and there is wisedome of sicknesse, and this is it, which we shall learne. And what is that wisedome? surely by a continuall thinking, that death is nigh, and perswading our* 1.905

selues that death is within a minute, what no lawe, prince, parents or punishment could do, that death wil easily dispatch. By this they that before had no delight in the word if once they take this account, that euery day they thinke they drawe their last breath, the* 1.906 word will be full of comfort to them. And then the meditation of death working aboue the hope of long life, the wisedome of sicknesse will be found to be aboue the wisedome of health. In this case men will giue counsell, that before could take none, and this is that wis∣dome of the point of death, & nothing can teach vs better. We see the effect of this in E∣zekias, when the talie of his daies was left him, we see his meditation, which was such as the holy Ghost hath put it in perpetual record, we see his behauiour most worthy our medita∣tions. Neither is this in Ezekiah onely a well disposed man, but euen in the wicked, as Bal∣tashashar, who seeing the number of his dayes, and that hee was found too light, begun to quake, and his knees did shake presently, and so began to bee wise. Thus wee see an effect both in the wicked and in the godly, of this meditation most necessarie.

2 The readiest way to obtaine life is to be content, either to liue or die, and to commit* 1.907 our selues to the Lord, knowing that nothing euer perished, which was committed to him. Let vs be content with the vse of life, which the Lord giueth vs to repent in, and account it a great benefite, that the Lord graunteth vs a great time of repentance, knowing that it is a greater benefit, to be a liuing dog, than a dead lion: for while we liue, there is a place for re∣pentance, but after death there is none: And therefore those that account it not a benefit to liue, are vnworthie of life, or any benefit therein: all these things must serue to teach vs pa∣tience, and to refraine our murmuring nature, whensoeuer by any temptation our flesh is prouoked thereunto.

3 As it is a maine point of wisedome to learne to die, so there be many vnder rules pro∣ceeding* 1.908 from this. First, it helpeth our procrastinating and putting off of the euil day, and our kind of repentance, which is euer in purposes and promises, & neuer in practise & per∣formance. We see that men in their iourney, if they thinke they haue day enough they are sl••ck enough: but if they see they haue but little day, so that they begin to nūber, they ply* 1.909 themselues. 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 heauenly wisdome, and a compendious* 1.910 rule thereunto is to number our daies. There is another thing, and it is like the great Dra∣gon in the Reuelation, it hath drawen away and deceiued 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 vs from their tyrannie. And here in wee take our mortalitie for an aduantage against them, that seeing wee are subiect to so many euils we are also mortall, and after death we shall be immortall, when nothing shall hurt vs. For as we would not be immortall now being subiect to sinne and misery, so we shall then not be mortall, when we shall be recompenced with righteousnesse and felicitie. Now by con∣sidering of this shorte time of mortalitie, and of the glorie of our immortalitie wee suffer without fainting, we fancy not many daies here, which might discourage vs, but we thinke our yeere may want moneths, our moneth daies, our daies houres, and so we are encoura∣ged. Another thing is this. It is sure we loue this life by a rule of follie, in trusting to this* 1.911 life, that it will be long (for our estimation of a thing growes by the continuance of it) and therefore if we could be perswaded of the shortnes of this life, it would draw vs to the con∣trary rule of wisedome. But wee are all Damas his disciples, wee commend things present howbeit, it were better to haue Moses our Master, who in his time began to number, and yet we know that he might haue beene sure that the day of iudgement would not be in his time, for that the promised Messiah was not yet come: we feare it lesse, & number nothing so fast, vpon whom the day it selfe may as suddenly come, as vpon them, who tarie for no∣thing to it, but for the fulfilling of the elect, & the accomplishmēt of the number of them that shall be saued. So that we both by death and in respect of the last day, are not to count of any long abode. But aboue all there is one principall rule which Christ allowed as an* 1.912 high point of wisdome in Marie, in that she made so fit a choise of her times in bestowing them in such a thing, as should not be taken from her, as no time should bereaue her of it,

wherin we are taught to thinke, that those times which we bestow on God his worship, shal not end within the number of our daies, but they shal haue their abiding fruit for euer, and this wil comfort vs afterwards. But when we are occupied in Marthaes busines, we may say, and what is this? what profit will this affoord in death, shal not my dayes be cut off, & what will this auaile me? So that it is good to bee exercised in things which concerne the time which runs beyōd the number of our daies, & shal last as long as God himself shal endure.

CHAP. XXI. Dulnes of spirit and of feeling.

SVch is the corruption of our nature, that albeit we haue beene wonderfully delighted with Gods graces, yet when wee abound with them, wee lesse esteeme them, than when* 1.913 we began to enioy them.

2 Wee must desire and endeuour to keepe our selues from deadnes and dulnes, and to tie our hearts euer in thankfulnes vnto God After our meats receiued it is good to speake something to the glorie of God: If God giue any good matter, to take it as offered vnto vs of God: If nothing were done or spoken but all silent, it were good to seeke some good occasion of speech, by reading, singing or speaking. And we may not tie our selues much* 1.914 to any other meanes, for accustomable vse of any one thing, bringeth lesse reuerence. And then must we endeuour specially to stir vp one another in good speeches, when such be present as God makes instruments to teach the same more effectually vnto others: and this the Apostle by his example teacheth vs, 2. Tim 2. 2.

3 There is a secret, inward, and spirituall blessing, which the elect feele, when to the* 1.915 world they seeme accursed: and there is a secret curse to the wicked, when apparantly they seeme to be blessed.* 1.916

4 As it is no small benefit though we haue not the bright Sun-shining, yet to haue the light of it to gouerne the day, the heat of it to turne away the cold, the effects of it in other* 1.917 workes of nature: so it is no small mercie, though we haue not the shining countenance of the Lord, yet to haue the guiding of our affections by the light of it, the possessing of our soules in patience by some feeling of it, and the fruits thereof in the peace of our mindes: although we feele not the present beames, yet we shall see them shine hereafter; If we haue not this ioy of our minde as we would in the day of our vocation, the Lord wil plentifully giue it vs in the day of our coronation.

5 They may bee truely saide to haue profited well, which beleeue the word before they* 1.918 feele the effect of it, as the threatnings before they feele the smart, the promises before they feele the comfort. And such as doe not thus beleeue do highly displease God. This was the sinne of Thomas, which would feele ere he beleeued, and this sinne is in vs all, therefore all must learne to correct it in themselues. And if wee were free from this, wee should be free from many euils.

6 Although a man do not feele his faith sometimes vnder the crosse, as indeede it fal∣leth out often in the best children of God, yet when it shall please the Lord to send feeling* 1.919 and deliuerance, that man shall see that his faith was great, and that the Lord did mightily preserue him from falling; yea he shall then perceiue that his faith was stronger, when he had not the feeling of Gods fauour, than it had beene at some times, when hee had great feelings.* 1.920

CHAP. XXII. Of Catechizing and instruction of Youth.

THere hath beene a sect both among the heathen, and also in our age, that thinkes* 1.921 that religion is not to come so low as children; but that they are to bee nourished vp boldly, and when they come to riper yeeres, then to bee instructed in religion,

and not before. So the neathē tel vs as we see in the beginning of the Philosophers morals* 1.922 as also in the opinion of the Orator, in the defence of Caelius: It is wisedome to let youth haue his course till his heate be abated. But if there were any moment in the authoritie of the hea∣then, the whole practise of them were to be preferred before one mans opinion. And for* 1.923 their practise, certaine it is, that the exercise of catechizing was vsed among the Gentiles: for we finde it in Porphyries time: It was vsuall in Athens for youth to be taught: as also the histories of the heathen doe declare, that the children were instructed: for it was a custome among them not to powle their childrens heads, vntill they were taught, & then to burne* 1.924 their haire as a sacrifice to Apollo, who from thenceforth in regard of their skill, were al∣lowed to carie tabers in their pompes and solemnities. Aristotles meaning in that place is,* 1.925 de facto, non de eo, quod fieri debet. Else hee is to be called backe to his seuenth booke de Re∣pub. chap. 17. It is expedient for children to bee withdrawne from euil speeches▪ Against the Orator standing at the barre to plead for a lewd young man, his owne saying is to be allea∣ged: Offic. lib. 1. That this age must chiefly bee reclaimed from pleasures and lust. Exod. 10. 11. Pharaoh being requested of the Israelites, that they might goe with their children into the wildernes for to worship, maketh a scoffe that their children should go, as though religion pertained not to them. Matth. 19. 13. When children were brought vnto Christ, that he might blesse them, his disciples forbad them, that brought them; as if Christ and children had nothing to do one with another. For the first I answere, Moses standeth with Pharaoh in that point, and will not take so much, as he would graunt for the olde, except the young may go too. And for the second, Christ opposeth himselfe to his disciples, gran∣ting childrē safe conduct to come vnto him, pronouncing those accursed, that keepe them from him. Matth. 18. 6 Psal. 119. 9. The law is not onely giuen for those of ripe yeeres, but euen for young men to cleanse their wayes. The Iewes note, there is mention made of children three times in the Decalogue. And though the rest may seeme to admit some doubt, yet in catechizing, which is comprehended in the Sabbath dayes exercise, our sons and our daughters are bound to lesse than wee. Exod. 12. 6. If children bee so busie as to* 1.926 aske, what is meant by the Passeouer, the Lord is so farre from keeping it back from them, that he commaunds their parents to acquaint them with that Sacrament: and albeit they do not aske. Deut. 6. 7. he laieth a charge on their parents to see thē instructed in his lawes.

2 And whereas many hold that it is not materiall, nor to be regarded, what children do, and that they are not to be examined nor censured by their doings, though they be wantō and childish, they be confuted, Pro. 20. 11. They shall be iudged by their steps▪ As the blessing of Gods is vpon them, that giue themselues to wisedome, Psalm. 127 & 128. whom Dauid compareth to a quiuer full of arrowes, & to oliue branches: so doth he not spare those that doe euill, although they be children. 2. Reg. 2. 24. The boyes that scoffed Elisha were torne in peeces with two beares. To this the Hebrew prouerbe may bee added, in Golgotha are* 1.927 to be seene souls of all sizes, that is, death the reward of sinne commeth on the young as well as vpon the olde. I saw little and great saith Iohn, Apoc 20. 12. waiting for their iudge∣ment. Christ who hath said of himselfe, I haue giuen you an example. Iohn, 13. 13. and of whom the Diuines rule is, Euery action of Christ serues for our instruction, hath giuen* 1.928 our children an example of his youth, that is, that at twelue yeeres he was growen as much in wisdome, namely in the feare of God and in the fauour of God as in yeares. He alloweth of the childrens singing Hosanna. Mat. 21. 16. when the Pharisies thought it a foolish thing to regard the childrens crie. He shewes, 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* 1.929 to the Church. Therefore he giueth commaundement, that they bee suffered, and not for∣bidden, if they haue any desire vnto him, and therefore he pronounceth a woe vpon any, that when such would come to Christ, doe scandalize them either by word, counsell or ex∣ample, or any other vndue meanes keepe them from comming to him. Ioh. 21. 15. Christ his charge to Peter is not to feed his sheepe onely, but his lambes also, and first his lambes, for the increase of the whole flocke dependeth on the towardnesse of the lambes, and the lambes being well fed, lesse paines need to be taken with the sheepe. All solemne promises we must performe as sure as we can. But in our Baptisme wee made a solemne promise of

learning the feare of God. The aptnesse in children to vice, as wee may see by their tracta∣blenesse in any prophane or scurrile iests must make vs take aduantage, and exercise this* 1.930 aptnesse 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 easie to enter by giuing it an edge* 1.931 in perspicuitie, methode, &c. and of the catechised often to goe ouer the same thing, as a knife doth the whetstone, and to repeate and iterate it, till he haue made it his owne. This we see in the original words: specially the Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 frō the which we haue our English word Echo, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is indeed to sound the last fillable, and such sounders happily there be e∣nough, 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* 1.932 of one member of religion into a iust treatise: Catechizing is a contracting of the whole into a summe. Preaching is to all sorts: catechizing to the younger and rude. Preaching is not exacted to be repeated: catechizing is exacted. We cōsider here in these three things. An argument or summe, the genus, the deliuerie of it to children: the first part of catechi∣zing, the redeliuerie of catechumenoi, which is the second part of the catechisme. For war∣rant in making summes we haue Christ, who Math. 22. 37. brought all the whole lawe into two heads Ioh. 3▪ 16. an abridgement of the Gospell is set downe, Cod so loueth the world, &c. Eccles. 12 ••3. Salomon drawes all that, that he had said in his whole booke of the Prea∣cher, to these two heads. Feare God, and keepe his commandements. The Apostle Heb. 6. 1. re∣duceth al the principles of Christian religion to these two, Repentance and Faith. As also the learned think, that this forme of teaching is meant by Paul, in his patterne * 1.933 or forme of hole∣some words▪ which he willeth Timothy to haue, 2. Tim. 1. 13. as also by forme * 1.934 of doctrine, Rom 6 17. and analogie of faith. And if we demaund a reason hereof, we may haue a De∣pendance, that we may referre all our reading and learning to certaine principall heads, and so inclose our studies in short epitomes. So likewise say the Rabbins, that it is as it were a hedge to the generall doctrine, least we be euer in an endlesse maze. So do the Fathers call it too. Clemens calleth it Crepis▪ a base or ground plot. Athanasius, Synopsis, the first draught of a picture. The second reason is the facilitie, because we may in shorter time, learne and comprehend them, and such were the Sermons of the Apostles, when they baptized so many hundreds in one day.

4 And heere we must take with vs a double prouiso, that we shall remaine before God his iudgement seate without excuse, if that we seeke not the knowledge of God, being brought into so short a compendium, in such and so perspicuous a methode deliuered. Se∣condly, we must know, that our sinnes are not to make vs carelesse or vnregarding of any* 1.935 more perfit instructiō, seeing this catechizing was instituted but for an easie entrance on∣ly, and not to perfit vs in knowledge. 2. Pet. 3. 18. 1. Cor. 14. 20. Ephe. 4. 13. Heb. 5. 1••. 13. Catechizing is milke, more exact knowledge is strong meate. Catechizing is the foorde wherein a lambe may wade; more exact knowledge is the gulfe, wherein an Elephant may swimme. Both these are in the Scriptures, concerning which Christ hath said, Search the Scriptures. As for euidence in catechizing before the flood, Cain and Abels sacrificing is a signe, which seeing there was no word written, is iudged of their father to be taught them: and therefore they reason probably, that say, without this catechizing, the word of God could not haue continued. After the flood some say, they had the like exercise, which af∣terwards,* 1.936 as the learned thinke, was put in writing, and called the bookes of Sybille▪ which were nothing else but traditions. i. things by word of mouth deliuered and taught. In Abrahams time, Gen. 18 God saith, hee knoweth that Abraham will be carefull to teach his family, and for that cause will vouchsafe him extraordinary fauor. If it be demanded, what he taught, Gen. 17. 2. there is the summe of the lawe: Gen. 18▪ 18. there is also the abridge∣ment of the Gospell? In thy seed shal all nations be blessed. The fruit of Abrahams catechizing, his sonne went out to pray, Gen. 24. 37. his seruant praieth before his busines, vers 12. and giueth thanks after, vers. 26 he refuseth to eate, till he had discharged himselfe of his mai∣sters* 1.937 message. In the time of the lawe, Deut. 6. 7. so soone as the lawe was giuen, the Lord commaunded them to teach their children. The practise of this we may see in Hanna, de∣liuering

Samuel to Hesi his instructor, so soone as he was weaned, 1. Sam. 1. in Dauid, as Sa∣lomon testifieth of him, Pro 4. 4. Iehoida taught the young King Iehoash, 2. King. 12. 2. After the captiuitie, because there the Bible endeth, we must giue credit to other histories.

5 If we beleeue the Rabbins, there were neuer in Ierusalem from Christ to Antioch••••, vn∣der* 1.938 400. houses of catechizing, what time also they made their decree, that their children at thirteene yeeres should be put to catechizing▪ And to this order among them may Paul seeme to haue relation, Rom. 2. 18. where hee affirmeth the Iewes are catechized in the lawe.* 1.939 Ephes 6 4▪ they are willed to bring them vp in instruction. Paul as some thinke, sometime bearing this office saith, 1. Cor •• 14 that I may catechize. For catechized we haue, Luk. 14. Theophilus: Act. 18. 25 Apollos: 2 Tim 3. 15. Timothie. Marke catechizing at Alexandria with great profit was commended by Philo Iudaeus, as Eusebius maketh mentiō. After Cle∣mens:* 1.940 next Origen▪ We haue also the catechisme of Cyril: Gregory Nis••n: the bookes of Au∣gustine, of catechizing the ignorant: and foure bookes de symbolo ad catechumenos. Also A∣thanasius* 1.941 his Synopsis of sacred Scripture: and Fulgentius de Fide ad Petrum Diaconum. In the Fathers time it may be seene by the sixt canō of the councel holdē at Neocaesaria: By the sixe & seuen canons of the councel holden at Iberis in Spaine: 2 councel of Bra••caria, 1. Can. 4. Tolet. Can. 24. After that, is there no mention made, till the time of Luther. Tou∣ching the great good, that the frequenting of this exercise hath done, this may be added, that Aegesippus saith, that by the vertue of catechizing, there was neuer a kingdom, but re∣ceiued* 1.942 alteration in their heathenish Religion within 40▪ yeers after Christ his passion. Iu∣lian the Apostata, that was thought to be the wisest enemie that euer the Church had, when he went about to suppresse Religion, did not vse torments, but put downe schooles and all catechizing. Againe, when catechizing was put downe, ignorance began to grow. The Pa∣pists acknowledge, that all the ground we haue got of them, is by catechizing, as it appea∣reth by the Popes Bull, de motu propri••, before the catechisme of the councel of Trident, & it is thought, if euer they get ground of vs again, it wil be by their more diligēt exacting of their catechizing. Now, why we may exact the catechisme again, these reasons may serue. Christ his reason to moue me to carefulnes in this: Thou shalt render an account, wheron* 1.943 we ground this rule, that euery one wil heare more attentiuely, that which he must repeat againe; then that whereof he must giue no account. Besides, we are all bound to giue an* 1.944 account of our faith, 1. Pet. 3. 15. And if we doe it before our catechist, we shal be able the* 1.945 better to doe it before a stranger. Thirdly, because Christ is become not onely our Priest* 1.946 and King, but also our Prophet, and that all this is to this ende, that we also may become Prophets to him (our prophesie cōsisting in examining the doctrin we haue heard, 1 Ioh. 4. 1. in examining of our selues, 2. Cor. 13 5. in admonishing our brethrē, Rom. 13. 14.) it is expedient specially in such an exercise to witnesse the same. This also is to be exacted, in* 1.947 regard of our Pastor or Catechist, for that it is requisite the Minister should haue an assu∣rance of his hearers profiting in particular. Forasmuch as then we see by the practise of the whole Church, that catechizing is a thing commanded by God, we must knowe, that whiles we shall be in this holy action, we are doing a thing well pleasing vnto God.

6 Children must be taught precept by precept, line by line, sometime in the catechisme* 1.948 to informe them, sometime in histories to refresh them.

7 We must not alwaies measure a man by his present affection, but by his perseuering* 1.949 action, for many more profit in the ende which angerly receiue the doctrine, than they which receiue it cheerfully at the first.* 1.950

8 It is a foule sinne, and worthie of publike reprehension, publikely to reuerence the doctrine willingly, and priuately to gain say it, because it bewrayeth vs rather of solemnitie than of good conscience to receiue it.

9 Many reiect doctrine presently, as though they made no account of it, who after∣ward will embrace it willingly, and after aduisement, and the working of Gods spirit re∣ceiue it thankfully.

10 Moses being well brought vp, could not be well drawne away, neither by Aegypt, nor when he went thence: which appeareth also in Ioseph, Daniel, and his brethren. This* 1.951 ought to moue vs to teach our children in word and action, and afterward they may haue

Gods blessing vpon that good beginning, the want whereof causeth many men to be pu∣nished in their children.

11 We must preuent hardnes of heart betimes in children, by godly and discreet cor∣rection* 1.952 & instruction. Children haue oftentimes the sinnes of their parents, and therefore when they chasten them, they should in wisedome first consider, if that it were not a sinne which they gaue them, as it were, which now they are about to correct, and finding it so, they should first be humbled in themselues, and so proceede to correction with prayer, in the feare of God, in wisedome, in loue, and desire of their conuersion, and with that mea∣sure as correcting their owne sinnes after a sort in their children. For men begetting their children without regeneration, giue a naturall propagation of their sinnes, without some speciall blessing of God preuenting it; and none in regeneration begetteth any with such gifts of nature as they haue by grace.

CHAP. XXIII. Of Examples, and how we must not sinne vpon example, and of diuers occasions of sinne.

OVr plaine excuses now adaies are mosest, it is a custome, sic vinitur, there be many others that liue so. Are not our arguments now adaies such, as the Eunuches, 1. King. 22. vnto Micheah. See all the Prophets which are foure hundred speake good to the king. i. as the king would haue them, therefore I pray thee, say thou so too. This is one ar∣gument, and how do ye answere it? Euen as Chusa said to Absalon, that hee went not with his friend, because the multitude was not with him, for where the multitude is, euen there will I be. Heere is the practise, but where is a precept for it? I will shew you where ye shall haue a precept for it. There is a fellow, a controller of Moses, the child of Belial, that hath a* 1.953 precept. Deny nothing that you may win the multitude. But, if hee had staied there, hee had not bin clean contrary to Moses. Exo. 23. 2. but he goeth further & saith; Though they goe wrong, thou must go with them, and do as they do. Oh that this leade not to perdition: We are naturally inclined to this; euery man is first euil, euery one by nature is a Papist, a Machiuelist, euery one is giuen to follow a multitude. Of this doctrine some may haue vse now, & some here∣after. And seeing, as Aeschines saith, we must learne that now whilest we be yong, 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, wher the holy Ghost flatly forbiddeth the follow∣ing of a multitude, that it is a thing that commeth to passe daily: we must not think the ho∣ly* 1.954 Ghost giueth precepts of those things, that come not to vse in 7. yeeres, this is one chief point in all offices. Plato in his Alcibiades had perswaded Alcibiades to liue iustly al his life time: he promiseth that he will do so. I pray God, saith Socrates, you may begin, and also continue, but I feare least the sway of the multitude carrie 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 shew you a reason hereof, Rom. 7. Paul saith, there be many good things that I would doe, and cannot, and many euill things, which I would not do, and yet doe them. And why? be∣cause there is a law in my members rebelling against the law of the Spirit. But when there is a law of companie comming to, then the case is dangerous, and in a double perill.* 1.955

2 There is an vse of following, and this word follow is often in the Scriptures. We must* 1.956 follow with choise, iudgement and limitation. The wise man saith, it is the propertie of a foole to follow vniuersally, that, whatsoeuer he seeth others do, he must needs do the same That eie is very weake that cannot look on a bleare eie, but it must be bleared; and Seneca saith in his booke * 1.957 of the blessed life: We follow the droue like the beasts of the field; when we thinke we goe to the pasture, it is very like we should go to the shambles. S. Iames vouchsafeth not to compare vs to liuing creatures, but to the froth of the sea, which is ca∣ried vp and downe with the water; so we be caried and goe not. The reason why we doe* 1.958 thus is, because it is an hard matter to iudge, but an easie matter to giue credit. We beleeue, how we should liue we iudge not. We may see what their iudgement is by the Logicke,

which they vse: they rest only in examples and similies, which how weake argumēts they be, euery man knoweth, no man will admit them in disputation. Yet when we come to ex∣amples, see what iudgement we shew, we take them by tale and number them not, we ne∣uer waigh them, as he said. No man would so receiue his groats, as we doe examples, we* 1.959 ought not therefore to follow without choise. We must not pleade simplicitie, and say we came but behind: for if we cōsent, it is enough, though we be not the foremen, Rom. 1. 31.* 1.960 we must not onely eschew those that do euill, but those also, that consent to euill, and E∣phes 5. 7. we are charged not to be companions with them. And how is that? Dauid telleth you, Psal 50. 18. thou seest a theefe, and dostrun with him. 1. Tim. 5. 2••. Lay hands sodainly o••no man, neither be partaker of other mens sinnes, Act. 7. Saul threw neuer a ••one at Steuen, but kept the clothes of them, that stoned him: and yet the holy Ghost bringeth him with∣in the compasse of murther. And so because the Iewes chose not Christ rather than Barra∣bas, the spirit of God saith, They killed the Lord of life, wherefore with Augustine I say▪ it is euill enough to follow and consent to euill.

3 Many and few be respectiue words, for so it is said in one place, that Dauid had many* 1.961 sonnes. How many? seuen: and in another place Dauid is said to haue a few souldiers. How few? seuen hundred. So in that respect seuen are a great many, and seuen hundred a few. A∣gaine least we should thinke a multitude to consist onely of rude and vnlearned, and poore people, we must know, that by vulgus is mēt not only those that haue chl••mydes, but those that haue coronas also, not only those, that goe in round caps, but them that goe in square caps also, & we may heare as vulgar speeches of the learned, as of the vnlearned. The 400. Prophets although they were learned, yet they were a multitude, and had a lying spirit in them. And certaine it is, they neuer proue truely learned, that lacke religion, and the true feare of God, their wits serue them but to vulgar vses, and to discouer themselues.

4 The best things haue not commonly most voyces, and it is a great presumption that* 1.962 the things are the worse, if they haue 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 mans wisedome found out this, and alwaies after made it his poesie; The most the worse. He found it by the earth, seeing much pot-earth, and little to make golde; so there is much pot-rea∣son. And Aristotle giuing a reason of the hardest & fairest, saith, first that they be so by na∣ture: and secondly, because of the multitude of them, that resist it. This is a common pro∣uerbe with Lawyers, such as be ouercome appeale to the people. This is espied out of the heathen, and ye•• our Christians cannot see. But let vs come to the scripture, Gal 1. 10. If I* 1.963 should please men, I should not be the seruant of God, i. the most men. The Angels come by two or three at the most, but the diuels are said in the scripture to come by legiōs, the scripture willing vs to flie the wicked, saith flie the world, because they are the most. Hoseah com∣pareth the good to gleaning after the haruest, then the great haruest is the diuels, & a smal number the Lords. Againe, seeing they are so great a number, they must haue a broad way, but it leadeth to destruction. Indeed it must be a great way, in the which most must trauell; and the godly haue a narrow way, and therefore Dauid saith, Lord shew me thy pathes, and he lookes at the iournies end. In heauen there is roome enough, but hell, as E∣zechiel saith, must be enlarged; so dāgerous it is to follow a multitude which is alwaies like it selfe, & ye may see how iudgemēt passeth on their behalfe, when it is put to them. There was a voyce put vp for making a golden Calfe, and there was not one against it. There was a voyce what should be done with Iesus, and all cried, crucifie him. Another was, whether God should be God, or B••al should be God, and none held with God but Eliah. Also whe∣ther Christ or Barrabas should be loosed, and all chose Barrabas. And in a good matter, whether Ioseph should goe into the pit or no, and all but Ruben consented he should. In reli∣gion we can grant, that vniuersality is no note of the truth: and if any obiect vnto vs, what, so many Princes, so many Nobles, and yet haue they not the true religion? we can answere out of Paul: not many noble, not many mighty hath the Lord chosen, but in our life we cā∣not be drawne to confesse the same. Wherefore let vs beware of following the multitude.

5 Particular examples may be made generall instructions, when the cause of them is generall. When an example is grounded vpon a generall equitie, then may it be followed,

but when it hath some particular respect and contrarie to the generall equitie, it may not be followed, though it were well done. Yet that was not well done of Zipporah, because it* 1.964 was the office of a man to doe that she did, as appeareth, Gen. 17. for, in that the Lord de∣parted, it was rather for the faith of Moses, than that the thing was right. So was it in the example of Simeon and Leui, who sinned: yet had the Lord more respect of their fathers faith to crowne it, than of their sinne to punish it; yet was it still sinne. Therefore when we cannot doe well, as we thinke, because of others, as wife, friend, husband, &c: let vs know that the fault is in our selues: for if we were faithfull, they should be so farre from hinde∣ring vs, that euen by vs perhaps they might be saued. 1. Cor. 7.

6 It were a good thing to make other men our looking glasse, and in their falles and in∣firmities either to behold ours present, or to suspect them to come.

7 It is not good to binde any to our examples.

8 It is euermore a safer thing to insist in the generall rules than in the particular ex∣amples.* 1.965

9 We may not follow euery good example in Scripture, and when we follow any, we must looke we haue the same spirit and the like affection.

10 Many call euill good, by speaking for it, by not speaking against it, by defending it in themselues, defending it in others, who are worse than Saul, 1. Sam. 15. for after a while* 1.966 he bethought himselfe, he cōfessed: but these men after they haue once taken vpon them* 1.967 to defend a sinne, will defend it still, they will dwell in it, liue in it, die in it, goe to hell in it.* 1.968 Proctors they are of ill causes; parasites, I would they were only in comedies, such as sowe* 1.969 pillowes, Ezech. 13. and Psal. 10. such as they Act. 12. the voyce of a God: such as Absalom, 2. Sam. 15. that said that all matters that came before him, were good. These perswade o∣thers to sinne, either by shew of reason, Gen. 3. or by shew of religion, as Absalom did, or* 1.970 by shew of stature, Ioh. 19 we haue a law: by faire promises, as the diuell to Christ, all this I* 1.971 will giue thee; or by saying, ye shall finde more ease, Ieroboams reason for the Calfe, with a* 1.972 Pilate voyce; or if you will not, say as N••buchadnezzar saith, you shall into the furnace.* 1.973 But some of these doe say. 1. I neuer spake word in commendation of this or that euil mat∣ter.* 1.974 But haue ye not heard the common saying, *the thing it selfe speaketh. The heauens de∣clare* 1.975 the glory of God, Psal. 19 and yet speake neuer a word: Their actions speake lowder and* 1.976 plainer than their tongues. These in iudgement absolue Barrabas and condemne Christ, and so bestow on the euil such things, as belong to the good. They bestow preferments on* 1.977 them, that least deserue, as Ieroboam did the Priests office on the basest sort of the people:* 1.978 and so it is in our times, for many haue places both in Church & cōmonwealth, which can* 1.979 serue for nothing but to be cōsonāts, alwaies following the sound of their vowels, hauing none of their owne. 2. Some speake not against sinne: when Hely had let his sonnes faults passe, God said he hououred them more than him, & God counteth vs honoured of sinne, when we see and say nothing, Psalm 50. When thou sawest a theefe, &c. Though we doe but stand by and looke on, as Paul did, we are made allowers of the fact: So Peter makes the Iewes, Act. 4. You haue killed the Lord of life. We say the gardiner is the cause that weeds doe growe, because he letteth them grow: And so it may be said in Church and com∣mon-wealth of them which will not rebuke sinne, when they may, because they will not be medlers. 3. But some haue a little more care, but yet thinke it sufficient to be of Gama∣liels minde, Let it alone, if it be not of God it will come to nought, loth to speake against euill; 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 doe not well my sonnes: they speake as a seruant to his master softly be∣cause he would not wake him, they hit peraduenture the skirt when they should smite the head, and sometimes misse altogether, or hit those they should not. 5. Or seeme to speake somewhat roundly, but be so short witted, or so short winded, that they cannot speake much, a little they doe and soone leaue off, as King Ioash, 2. King. 13. 14. 10. 11. 6. Some speake out of time, when they first let an ill matter passe, then they speake against it. 7. But some are worse than all these, which giue men some morsell to stop their mouth, as Aeneas is said to giue Cerberus a soppe that he might not barke, or muzzle thē that they cannot speake, taking away their tongues and liuings; or prescribe what they shall say:

as Micah. 2. 11. Prophesie of wine, or as Amazias said to Amos, Prophesie not against Israel. Amos, 7. 11. 12.

11 Wee must learne a Logick of the holy Ghost, Exod. ••3. 2. to answere the topicks of the world, which defend their doings by; Others doe so, and learnedner and wiser than you haue d•••••• it. And indeed we must not onely forsake a multitude, but we must also adde this to dissent from the traditiōs of the elders. It commeth all to one end: for it differeth not, whe∣ther we say many, or one great one as many for if one thing be equiualent to a multitude, we may say as the Hebrue and the Greeke doe, that they are al one; ten shillings and an an∣gell* 1.980 are all one. There be that thinke it is of more force many smite like haile stones, but great men like great thunderbolts. And if we consider it well, if one be slauish, the multi∣tude is as a waspe, the great man like a Lyon with bloodie ••eeth, and therefore of greater* 1.981 force. If we vrge the multitude, a man may caution against them▪ they are but sculles with∣out braines: authority is a great scholler, if such a Rabbi be of the opiniō, 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 common-wealth to be cared for, other matters are but rattels for children to play with: But Dauid prayeth as well for the little hils as for the great mountaines; and Christ saith, we must be faithful in little, and if we cannot better one talent, the Lord should do iustice if he shuld put no moe into our hāds. Elihu supposeth, that in the Rabbins must needs be wisedome, yet after he perceiueth that the greatest is not the wisest, but the inspi∣ratiō of the Almighty giueth wisdome. Kimkie writeth, that in their colledges they suffered the younger schollers to speake first, & to shew their opinions, that they might not be op∣pressed with the authoritie of the elders, and then afterwards the Rabbins; and this order* 1.982 is kept in diuers Vniuersities vntill this day. Many will say, I had rather erre with Plato than speake truth with another, a most prophane sentence. And marke how these men going thus against the holy Ghost doe euen destroy Logike it selfe. For what argument is this? such a one saith it, therefore I may doe it? It is not against reason? And to doe that which is nought, and then to affirme it by authoritie, young schollers haue learned to hisse* 1.983 it out, and yet our Rabbins vse it themselues, and cannot learne to denie it when it is vsed of others. Againe in authoritie we know that it is required, both that the author be not de∣ceiued (for if he be blind, the blind followeth the blind) & also that we be sure, that he will let vs know the truth. But the holy Ghost saith all men are lyers, & therefore they will de∣ceiue, and our knowledge is in part, & euen in that part of our ignorance may the contro∣uersie fall out, and all our goodnesse is as a stained cloth, and therefore no warrant is for vs in men but in God onely, who hath all skill & goodnes, and therefore him we may follow, not men; and vnlesse Christ come down and worke among vs we may follow no mans ex∣ample: Cursed is the man, saith the Lord, Ierm. 17. that maketh flesh his arme: This Axiome and error was once in diuinitie: The Pope cannot erre, & therfore the curse of God was on it; we at this day denie it, and say; Pope, Councels & Church may erre. This we say and hold in diuinitie, but in morall matters, wherein are most slippes, wee haue let in the former Axiome. Here Protestants will set themselues vp a Pope, yea many Popes, but the curse of God remaineth on it; for flesh is their arme. With great reason therefore the holy Ghost setteth it downe. This were plaine enough, if men had not a prodigious spirit of errour in them: but for all this, this is the fig-tree still, and they that haue eaten the forbidden* 1.984 fruit come hither for fig-leaues, Rabble such a one. Looke through the bookes of the Pro∣phets, and you shall heare the people alwaies answere: our fathers did it, our Princes gaue vs leaue, our Prophets defended it. Let vs resume the argument of the Eunuch to Micheas, he saith: behold all speake good to the King, for therein lieth the force of his argnment: for it is as forcible to a carnall man to say the King would haue it so, as all the Prophets to denie it. Now I will shew you how a King was moued with this argument, that you may see the force of it. 1. Sam. 29. Dauid must be gone from Achish, to morrow before day, saith* 1.985 the King, looke you be gone. Why, saith Dauid, what haue I done? thou hast done good in my sight, saith the King, neither haue I found any euill in thee. Why then must I goe? my Princes fauour thee not, saith the King, they thinke thou art not good. Is that enough? Dauid proceedeth and defendeth himselfe. The King replieth; thou art in my sight as an

Angell of heauen, but the princes of my people will haue thee gone. Here the King is car∣ried away with his Rabbins. A strange thing that the King should thrust him out, whom his owne heart iustified, for two or three sonnes of Beliall. Ioh. 7. they send to Christ two or three to entrap him in his speech: they returne and say, we neuer heard man speake as hee doth: this was it onely that caried them, Doe any of the Scribes and Pharisies, or of the rulers fauour him? But (Ioh. 19.) yee shall see the strangest thing of al, they would haue Christ to be put to death, wee haue a law, say they, by which he must dye. The maior followeth, for he made himselfe the sonne of God, the law is Leuit. 24. So that their syllogisme might seeme very good, but their minor was naught. Well the law would nothing moue Pilate, there∣fore they seeke a new argument for Pilate, and that is: If you let him goe Pilate, you are not Caesars friend. Presently against his owne conscience hee condemneth him to death. Will you not doe it, why Caesar will haue it so? yee see then what force is in this Logicke argument, and no doubt it will moue, vnles wee put off both Pilates and King Achish na∣ture.

12 Euery sin hath two reasons for it, an open and a secret reason; the open is to blind* 1.986 the world withall: yee shall see it in Iudas, his open reason was the poore: better it is the poore should bee prouided for, than waste should bee made: his secret argument was the bagge, hee carried the bagge, and paid himselfe for the carrying. So that whatsoeuer they pretend, the secret reason is the bagge. The second argument is made out of the Smiths forge, but schollers cannot answere it. By Diana wee get our gold, saith Demetrius, and therefore great is Diana: So that Diana shall be great, if wee can get by het. This is their se∣cret argument: profit makes it honest. Thirdly, we set downe with our selues euen to con∣sume our selues, so we may get. And for this looke, 1. Sam. 23. in Sauls oration: Hearken yee sonnes of I••mini, can this sonne of Ishai giue you fields and vineyards, and make you captaines ouer hundreds and thousands? No, no, it is I that can doe it: and will yee then follow him? So that he that can preferre you, or giue you a field or a vineyard either in Church or Com∣mon-wealth, him yee follow. So Balaac saith to Balaam. Why come ye not when I sent for you? am not I able to preferre you? So that is alwaies their inward argument, whatsoeuer is pretended outward. Their fourth reason is this. It is foolish to stand against him: the King will haue it so, hee will haue the vineyard, so that Naboth was a foole to dye. Let vs come to the open reasons for sinne, which are two: Commaundement to doe the sinne, or example for it; commaundement from them in authoritie, example from the learned: for commandement you shall see it in Esay. 36 Rabsakah his commandement, the King saith so, he bid▪ me doe it. Now if he had spoken this of Dauid as he did of Rabsakah a most wicked wretch, yet had it not been enough for his warrant. For, if that were sufficient, then were it enough to slay Amon at Absolons commaundement, and as soone as the seruants shall haue taken witnesse that their master gaue them leaue or bad them they might kill Amon, they might doe it; and because Iesabel commandeth to slay Naboth, the Elders may by this reason lawfully slay him, if they bee so wise as to keepe Iezabels letters to shewe for them∣selues. And if Plato could say, that the Common-wealth is like a fish, that perisheth first at the head, and as a cunnies skinne that strippeth off easily, vntil it come at the head, & there stayeth; so alwayes reformation stayeth there. The second argument, which is example, ye shall finde, Ierem. 18. The Iewes being reproued of Ieremy say, Come, let vs imagine some∣what against him, let vs smite him with the tongue. Why? Counsaile shall not perish from the Priests: We follow them, therefore we cannot erre. Can my Lord Pashur not know this, and shall it be reuealed to this Ieremie? So in the Gospell: Can Caiphas and Annas not knowe this Christ, and shall we receiue him? Nicodemus was learned, and saide, you may not con∣demne this man: Oh: say they, you must looke better on your booke: Caiphas he saith, you are starke fooles, and see nothing, better it is that one die, than the people perish. Looke what the statutes of Omrie will affoord, and Achab suffer, so farre God shall bee serued: but if Caesar bid me doe no more, God shall haue no more. At the first comming to Balaac Ba∣laam thrice setteth down a good proposition, I would wee could followe it; I would not for this house full of gold doe otherwise: he thought by keeping this good rule to haue beene pre∣ferred by the King. But the King saith to him, goe your wayes, I had thought to haue pre∣ferred

you: and afterward for lesse than halfe a house full of gold hee willeth the King to mingle harlots with the children of Israel, so to cause them to sin. And this I see to be ge∣nerall in men, that if they presse not, and guide not their affections by the word, they wil carry them away.

13 Euery sinne hath a small beginning. First the diuell will craue of vs to yeelde him* 1.987 but a little, but in the end he will come further. Hee will, and so will his champions at the first binde vs with a little corde, that we may breake when we list: but in the end it grow∣eth to a rope, and then we cannot breake it. Moses would not yeeld for one hoofe, because hee had no commaundement for it. A marueilous strange fellow, will he not yeeld a little? what not for so little as for an hoofe? why men thinke it nothing to yeeld a little, de mini∣mis non ••urat lex. But a great matter is made of a little pricke, and a great tree will arise of a little mustard seede.

CHAP. XXIIII. Of Examination of our selues, and of all things by their issues: and how to gouerne the Eyes.

IF when God doth crosse vs with punishments, we doe not examine the whole processe of our proceedings and imaginations, wee profite not.

2 Wee must search our owne hearts carefully, how well soeuer o∣thers report of vs: for wee may speake of our selues of knowledge, when others doe speake of charitie.

3 If wee will truly examine our selues, then let vs set our selues be∣fore the Lord, who shall and will examine quick and dead: for to him wee must render a iust account, and then let vs tremble and feare, and so trie whether the Lord doth allow of our doing: if he doe, and we haue a warrant out of his word, then may* 1.988 we haue comfort though trouble come thereof. But if we cannot tremble nor cannot see our hearts, and if the Lord looke not to vs, to shewe vs our hearts, wee haue to feare and know that our cause is not right. Therefore when we will effectually performe this dutie, let vs set Gods feare before vs, which may subdue our affections & reasons, otherwise our affections will controll vs, and our reason will carry away our hearts, which in it hath ma∣ny starting holes. But if we feele that our affections are subdued, and that our reason will* 1.989 subscribe to those things that are contrary thereto: then let vs trie our worke by the word; whereto if it be agreeable, then will the Lord allow of it, though not as perfect, yet in his sonne Christ. This is the way to raise vs when we are fallen, to strengthen vs when we stand, and euer to maintaine the peace of our consciences.

4 It is a blessed rule, to learne to iudge our selues, that we be not iudged of the Lord, if we (considering any sinne in vs) then straightway by the word learne to amend it. But if we doe it not, then certainly the Lord will iudge either in this world, or in the world to come: for sinne cannot be allowed, but must needes be iudged. Then if we by Gods spirit bee not* 1.990 taught to iudge our selues, and so to lament our sinnes, wee cannot preuent Gods iudge∣ment, but the Lord will take the cause into his owne hands; and then if we be his, hee will not cease till he hath brought vs to him; and if wee belong not to him, then will it be cor∣ruption in our bones, till it hath consumed vs.

5 Iob. chap. 21. from the seuenth vers. to the fourteenth, doth describe the vaine conuer∣sation* 1.991 and merie li••es (as they say) of impious men. Whereon an old writer saith thus: O* 1.992 Iob, thou hast well described the life of wicked men: now let vs heare what is their ende,* 1.993 whereby wee bee taught to haue a speciall respect to the end. Philosophie teacheth vs to iudge of euery motion, by the terme or point wherein it tendeth: wee may not so much regard the way, for a man may goe through a faire ci••••e to execution, and that is an ill mo∣tion. And againe a man may goe to a feast through a blind lane, and this we count a good* 1.994 motion. It is our common prouerbe, That is well which endeth well. We must therefore carefully examine the end of all our wayes: A man may goe for a time by the gallerie of* 1.995

merrie deuices, but they helpe not long, for the end of them is iudgment. Eccles. 11. In the* 1.996 latter end, wee shall see all vaine delights come to iudgement. Now therefore let vs pre∣uent that iudgement (as we be warned) by iudging our selues, and the continuall medita∣tions of iudgement. This is a medicine whereby if we profit, it is bitter and wholesome* 1.997 as the treacle: but if we doe not, it is a poyson bitter and deadly. Let vs remember iudge∣ment in the midst of the desires of our hearts, and delights of our eyes.* 1.998

6 Let vs learne how to order our eyes: for we know in what case Cham was, when hee saw his fathers nakednesse. Such are the senses as are the thoughts that arise by them. The eye is not euill, but we iudge of it by the effects, Prou. 17. 1. 1. Sam. 18. Prou. 3. Psal. 101. 5. if good things can cleare thy sight, vse them. Let vs make conscience of our eyes: our Sa∣uiour* 1.999 Christ saith, If thine eye offend thee, plucke it out: if thou doest not vse thine eye well, thou wilt wish thou hadst plucked it out in good earnest, make cōscience of motes, Mat. 7. Iob saith, I haue made a couenant with mine eyes. Psal. 119 part. 5. Lord turne away mine eyes, least they behold vanitie. Lament. 3. Ieremie crieth out, Death hath entred into my soule (as) by windowes. And againe, Mine eye is my Death▪ Dauids song is to be noted: Thy iudgements are euer in my sight. God commaunded Lot that he should not looke backe to Sodome: but A∣braham* 1.1000 looked towards it, and hee saw the smoke ascend. Let vs keepe our mindes well ex∣ercised, and our eyes may goe whether they will: for then the eye in seeing seeth not, the minde seeth, and the minde heareth. But if a man be inwardly affected, as Dauid was, after his after-noone sleepe, wee thinke of things that neuer were nor shall be. And yet other∣whiles though a man bee in great contemplation, yet such is our corruption, that if there* 1.1001 stand an euill thing before vs, we must needes looke on it. Therefore wee had neede make a couenant with our eyes, that is the surest way. We will end this with that good counsell: Gouerne thy selfe, take heede, and be safe: but yet more safe, if thou doest not fasten thine eye vpon the tree of life.

7 That we may the better know ourselues, let vs learne also to examine and know our sinnes well, which are often cloked and couered vnder nature and grace: We doe not fall at the first into grosse sinnes, but by degrees, as Christ reckoning the retentiues, Matth, 22. which keepe vs from the meanes, as farmes, oxen, mariage, &c. And Paul reckoning the workes of darknes, peraduenture would not satisfie a carnall man in his computation, hee maketh mention of banquetings, feastings, &c. These things seeme lawfull, but certainly and of a truth, sinne lies hidden in them, and these things may turne to our ruine. Sin is a cunning and skilfull suiter, shee playeth as Harlots, who seeing and obseruing the grauitie and modestie of former ages, as though they were very demure matrons, would not at* 1.1002 the first shew their faces, as we may see in Thamar: but the world groweth bigger and prou∣der in sinne, they began to withdraw their vailes, and were not ashamed to become shame∣lesse and impudently bold. So sinne at the first modestly insinuateth herselfe vnto vs, vn∣der the vaile of things lawfull, which no man can denie, vntill hauing by little and little corrupted vs, she doth boldly vncouer her selfe in things vnlawfull vnto vs. And that shee might find the more courteous entertainment at our hand, she commeth not alone, but ei∣ther she getteth into the companie of nature, or she creepeth into familiaritie with grace: that being with these, for her companions sake at the least, shee may not haue repulse. As Achab said, so saith shee, I would not haue come hither, but for Iehosaphat. For wee know it often comes to passe, that we are content to admit and receiue some for their companions sake, who if they came alone should scarsely bee welcome at our hands. This sinne know∣eth well, and therefore sometimes she comes hand in hand with nature, that is, in such be∣hauiour as naturally we like and are affected with; as sometimes in ioyes, if we be of a ligh∣ter mould; sometime in griefe, if we be of a sadder sod: sometime she commeth cheeke by cheeke with grace, as our Sauiour Christ sheweth vs, hypocrisie, to come in prayer, fasting,* 1.1003 and almesgiuing, &c. It is not like that Salomon at the first lept into idolatry, nay by de∣grees his heart was stollen away with the immoderate and excessiue vse of things, in their owne vse and nature lawfull. And therefore the Saints of God haue rather chosen to sit a little on this side of them, than to iumpe and iustle hard by them; as we may see in Timo∣thie and in Elias, 1. King. 19. who was faine twice to be called vpon by the Angell to rise vp

and eate Salomon did begin to build, yea he began to build the Lords house, 2. King. 6. & 7. &c. and yet (as all good writers agree) excessiue building was the beginning of his falling away. He was building the Lords house seuen yeeres, but in building his owne house hee was thirteene yeeres. This growing in proportion, when he would exceed the Lords work, this drawing out of his building was the onely thing that the Scriptures haue left vnto vs, as a note of his falling away, to teach vs that by the vse euen of lawful things our hearts be* 1.1004 seduced, and by degrees hardened to fall away from the liuing God. For if we loue a thing excessiuely, our loue groweth to lust, and our lust drawes on to the often vse, and brings on custome, custome at the length brings necessitie. Thus when we find too much reliefe* 1.1005 in things, we fall in such a loue with Aegypt, and in such a disliking of Canaan, that we will neuer depart, but we will still dwell by our flesh-pots. Well then wee say thus, the farme is no sinne: but when the farme holdeth vs backe from grace, and the meanes of grace, then is it sinne vnto vs.

CHAP. XXV. Of the exercises of religion, fasting, &c. and of the carefull vse of the meanes at all times.

WE must not tarie to fast vntill the trumpet be blowne, and the bell be rung:* 1.1006 but we must fall downe at the trumpet of Gods word, and at the bel of our guiltie conscience: for without this priuate exercise we are but hypocrites in publike fasts.

2 Our holy daies may be the fittest & most conueniēt times for fasting daies: because wee may then best redeeme the time in resting from our calling.

3 All our exercises in godlinesse must principally respect two things: first, Gods glo∣rie: secondly, our edification and increase of faith and repentance: otherwise to our selues they are vaine and fruitlesse.

4 Albeit the Lord hath appointed ordinarie causes, yet hee hath reserued in his owne soueraigne and iurisdiction, the staffe of them, the vertue, infusion, and working of them. For as the Physition prescribing a medicine made with wine, it is not the bare wine which nourisheth, though it be the instrument to conuey the more principall thing vnto vs, but it is the thing steeped in the wine that worketh: so although we haue things ministred vn∣to vs by the best meanes, vnlesse the Lord put in his staffe, all is vaine. For as we may see* 1.1007 some fed with cordiall and nutritiue meates, notwithstanding labour of a consumption: so* 1.1008 wee shall see others sed with water-grewell, and yet to bee very well nourished. On this manner God worketh with the meanes, and thus hee can worke without the meanes: because the Lord would shew that he reserueth a power beyond meanes. Although he esta∣blished all things in a mutuall course, yet he brought forth euery thing without meanes: so the light was created the first day, the Sunne the fourth day. Men seeing their corne not to grow, crie for raine, but hearbes and fruits grew before raine. True it is that we looke for things ordinarily now by meanes, but they began without meanes: as God making man* 1.1009 at the first without seede, now will increase them by seede, his blessing being with his ordi∣nance, and not else. But behold a further thing, God worketh not onely by meanes and without meanes, but also contrary to all meanes. Christ when hee would restore sight to the blind man, doth it with that meanes which (we thinke) would put out a mans eyes, and blind the sight of him that can see: whereby hee sheweth that euen contrary things obey him. Eliah 1. King. 4. to make salt water sweete, putteth salt into them. Such is the power of our God, who bringeth light out of darknes, which is the destruction of the light.* 1.1010

5 As naturall men vse Gods creatures to stirre vp a naturall comfort: so spirituall men must vse spirituall meanes for spiritual comfort. For all things which haue a singular good vse, may haue a singular abuse: wherefore wee must vse sanctified things with sanctified hearts, least abusing holy things, we be giuen ouer to a vaine minde.

6 When the Lord will haue a thing come to passe, hee will also graunt the meanes: so

when the Lord will make his people gracious, hee will giue them good Ministers and wise Magistrates, and so make them to be feared of their enemies. Againe, when the Lord will make a people odious, hee will powre contempt vpon Princes, and take wisedome away from the Ministers. Where we see what neede wee haue to pray for our Ministers and Ma∣gistrates. Againe, wee see that if wee would be gracious and in fauour with any, wee must looke that we haue such things in vs as may procure their fauour: as when that Timothy was exhorted to be without blame, his vertues were rehearsed. For the graces of God must onely make vs gracious: but if we haue not receiued them, no cause why we should be gra∣cious.

7 What promise soeuer we haue of God, wee must wholy rest on that without distrust: and yet must we vse the lawfull meanes which he hath appointed, least we tempt him.

8 We must learne not to tempt God, for it is not of faith to omit any meanes, that may* 1.1011 helpe vs out of daunger, yet must we apply our meanes to God, and not put our trust in them, but in God: which wee may trie by this, if our hearts bee as carefull to feele the for∣giuenes of sinnes, to heare the word, to vse prayer, Sacraments, and admonition, as wee b•• to be deliuered from our troubles, then haue we a testimonie of a sound heart: but if we be carelesse of these, and yet in trouble will leaue no meanes vnattempted, then we may well iudge that our heart is more set on earthly than heauenly things, and wee bee as yet more carnall than spirituall.

9 If wee haue lawfull meanes to get our liuing wee must vse them; if we doe, and yet want, we must still depend on God. Likewise in sicknesse when we may vse the Physition it is well▪ but if he cannot be had, or if wee cannot recouer health by his meanes, then must we not despaire, but depend vpon the Lord. So when the Lord giueth vs his word, we may not looke for reuelations, but vse it while we haue it: but if the word bee taken away, then may we be wel assured, that he wil vse some meanes to instruct vs. So not despayring when we haue not the meanes, and ascribing all honour to God when wee haue them (as Moses taught the Israelites) wee shall bee more readie to glorifie him in our suffering, being well assured that thus he deales with vs, that he may more speedily and richly crown our suffe∣rings. And thus doth our Sauiour Christ reason with Peter, when he drew his sword to de∣fend Christ being but a priuate man, saying, Cannot my father send legions of Angels for my defence? as if hee said, vse no vnlawfull meanes to defend me: for if my father would that I should be deliuered from these, he would also send lawfull meanes to bring the same to passe: but seeing hee depriueth mee of all meanes, and doth not worke extraordinarily for my defence, it is his pleasure that I by suffering should worke your deliuerance: where∣fore I am contented so to doe. In like manner did the three children answere the King: The Lord can aeliuer vs, yet if he will not, we will suffer according to his pleasure. If we could ex∣ercise* 1.1012 our selues well in this and like good meditations, wee might be kept by Gods grace from murmuring, and laarne to rest patiently on the good will and pleasure of the Lord.

10 This is the way wee must vse in trouble: first to seeke counsell of God in his word, then to giue our selues to feruent prayer, and after to vse the meanes which God hath ap∣pointed, not trusting in them. This did Iacob when he was to pacifie his brother Esau at his returne, and thus did the Israelites at the red sea, they prayed and then they assayed to goe through the sea, and preuailed to the confusion of all their enemies.

11 We must vse the meanes, yet such as are most safe, and neerest hand, which if they will not preuaile, then may we goe yet further: but when we vse the meanes, then also we goe to the Lord, otherwise the Lord will infatuate vs in the meanes, or make them vnpro∣fitable; as in Asa, because he being sick, sought first to the Physitions, and not to the Lord, he dyed thereon. So we see in Iosiah, who though he were a good man, yet because he went to warre without the counsell of the Lord, was slaine in the same battell. So is it Iudg. 20. they which had a good cause, were twice ouercome in warre, because they sought not to the Lord, but when they sought to him by prayer,* 1.1013 then they ouercame. Contrarily wee see in Ezekiah and other Kings, that because they prayed to the Lord, and then sought o∣ther meanes, the Lord gaue them notable victories. Otherwise hee may depriue vs of the

knowledge of the meanes, or if we haue them, yet he will make them without fruite. First then we must preuaile with God by faith and praier, before that by meanes we can well preuaile against our enemies. Many wanting this good course, and trusting to their owne wits, and such like, haue failed of all their purposes. Wherefore when we haue vsed the meanes and be not helped, we must consider that we haue not vsed the right meanes; or if we had them, we haue vsed them amisse; or if we haue vsed them rightly, yet let vs con∣sider that our sinnes haue deserued that we should not profit by them.

CHAP. XXVI. Of the gouernment of the Eyes.

GReat complaint is made of the wickednesse of these dayes, and all the blame is laide vpon the heart. I thinke indeed it deserueth 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 wherewithall it is fedde, which may be gathered out of the nature of the holie tongue, where one word* 1.1014 signifieth both an eye and a spring, and it is as com∣monly taken for the one as for the other: and therfore Hierome calleth the eyes the streames or springs of lust. Though the heart had no pipes to conuey in, yet it would ouerflow, such is the measure and abundance of corruption which lieth in it, brea∣king* 1.1015 forth continually. It is not onely true, that from the abundance of the hart the mouth speaketh, the hand worketh, &c. but also from the abundance of the senses, the heart thin∣keth. Therefore as the tongue must be blamed and that iustly, so the eyes ought to weepe, because of the euil which they conuey vnto the heart; and so much the rather, for that the tongue doth disclose what euil proceedeth into it, but the eye keepeth it close, which is a thing more perillous. Againe, the sight of the eye stirreth vp the thoughts of the heart, though they be a sleepe, when as good things should rather be conueyed by the eye into the heart, seeing no goodnes groweth there naturally.

2 The eye is such a thing, that the Scriptures speaking of it, by a synecdoche (as we say) vnder this one sense, it comprehendeth all other things of the same kinde: as vnder one principall thing bidden or forbidden in the Decalogue, many other inferior things of the same kinde, be either commanded or inhibited. I will neuer beleeue, when Dauid praied that his eyes might be turned from beholding of vanitie, that hee was negligent tou∣ching his eares, and regarded not that they should be open to heare what they would. And there is no sense to thinke, that when Iob made a couenant with his eyes, he had no care of his eares. But both of these were holy men, and were acquainted with the di••lect of the ho∣ly Ghost. It is a rule in policie: To watch on all sides, where assault is made on all sides. And* 1.1016 for as much as we stand in the midst to be assaulted with principalities, and not only with spirituall wickednesses, but also with worldly wickednes in euery sense, and power of the minde, we ought to defend all ports, and make all the commandements as* 1.1017 large as wee can: for we know that in a citie 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,* 1.1018 which order is in the commandements. For though in euery commandement God doth but name one sinne, yet it is captaine sinne, and a generall sinne. And surely from the sen∣ses corruptions are drawne indifferently, yet from the eye most of all. Take an example, let a man see a strange punishment of God for any sinne, and he is moued: but let relation of it bee made vnto him, and halfe the efficacie thereof is lost. But indeed the example of all examples to make short is this: The ioyes of heauen, which are to be reuealed to the children of God, let them bee tolde and preached, as they are preached and* 1.1019 taught, it is a maruaile to see howe soone wee are a sleepe, yet the least sight of it seene of the Apostles, did driue them into an extasie. Besides, this sense moueth so much the more, in that it goeth to worke immediately, but the eare goeth to worke by meanes, and standeth vpon credit, or else it will not beleeue, and this credit standeth to be examined,

and it may light vpon such an examiner as Thomas was. Secondly it is soone gone, though we heare it neuer so well, yet we desire to see it. The eye pierceth most of all, as we may see in Iacob, for although he had heard of the estate of Ioseph, yet his heart wauered: but when he saw the chariots it wrought something, and his conclusion was, I will go downe and see Ioseph. This is the end of all the senses, to end in this sense.

3 This is generall, that the eye is most forcible to sinne, now let vs shew that it is most* 1.1020 forcible to moue to sinne. It is dangerous to heare, but tenne times more dangerous to see, for then the meanes be strengthened: and though the meanes be but small, yet there is such a tinder in our nature that it will soone take fire, and if the eye be darke, a generall darknesse commeth ouer the whole bodie. The beginning of this is to be seene, Genes. 3.* 1.1021 in the talke betweene the Serpent and the woman. She seeth the tree to be faire and beau∣tifull,* 1.1022 the eye had offended, before the apple went downe her throat Therfore 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 teares. This may be seene in couetousnes, as in Achab, who looking through* 1.1023 the window saw the vineyard of Naboth, and straight he would haue had it, and if he could haue had it by lawe, hee would haue bought it. But, because Naboth would not sell it him, Iezabel would giue it him. For adulterie is too plaine: for the eye is alwaies the broker,* 1.1024 as wee see both in Sichem and Dauid. This word, they sawe, came alwaies betweene this sinne and the heart. For idlenes and negligence, Ecces. 11. it is said, he that obserueth the* 1.1025 winde, hee shall neuer be good sower, nor good haruest man. For apparell, Ezech. 23. 16. the Israelites sawe an Assyrian in his painted apparell, and would needs haue the like: so* 1.1026 that the eye is that which maketh the bargaine. Wee say commonly, let vs goe see it, the sight of it will doe vs no harme. This is the diuels policie to perswade vs, that there is no danger in that which may most intangle vs: we see how it preuailed in Adam, when hee was content to see, and that was Sathans meanes, when he tempted Christ to shew 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 euery man since Adams fall the diuels promise fulfilled, that their eyes should be opened: and this as it was the first punishment, so it was not the least: and be∣sides this, it is an argument of follie: for Salomon saith, A fooles eyes are in all the corners of the world, and a wise mans eyes are in his head. I looked into the streetes, Prouerb. 7. and sawe a young man, &c. Looke what obiects our eyes doe see, such are our actions, as it is saide of Iacobs sheepe looking on the rods, they brought sorth young coloured like the rods, not* 1.1027 like themselues: so our actions are like the obiects of our eyes. The eye goeth before, and bringeth the hart after: and as Salomon saith, he knoweth not that there is a snare. And what followeth? euen that which Gregorie saith, that the innocent beholding, becomes* 1.1028 nocent or hurtfull by sight: and his reason is, for what he beheld vnaduisedly, he cannot forsake willingly: and hee addeth yet another reason of this, for that which pleaseth the sense, best liketh vs. Here is a sensuall appetite: for as where the paine is, there is the hand: so where our loue 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* 1.1029 it the second degree, as saith Gregorie. He that vseth the outward eye negligently, hath a blind eye within: and it is a * 1.1030 second consequent, the heart being corrupted, it doth cor∣rupt* 1.1031 the eye: for the heart will leade the eye to seeke all manner of euill sights for it. So we become such as are mentioned, Numb. 7. As goe after their owne eyes.

3 Againe, Gregorie here saith: Consider what a shame it is for men to sin in that from* 1.1032 which women are commanded to abstaine. The Apostle vseth a word, strange and sel∣dome* 1.1033 vsed in those that writ since the Apostles time, it is to note the strangenes of appa∣rell. The law of nature condemneth it. Augustine saith, He that exceedeth the boundes of custome in outward things, is a very wicked man. Ezech. 23. we see the iudgement of God vpon them, for looking on strange apparel. Zephan. 2. 1. God, saith he, will sit in iudgement* 1.1034 vpon the Kings sonnes, 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 pretious apparell.

He that breaketh into these expences of apparell, more than is beseeming * 1.1035 his state, he is* 1.1036 a theefe. There is yet a third thing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we must thinke that he meant by this * 1.1037 the put∣ting on of apparell. It is that whereof a Father speaketh, They pray for one minute, and be an whole houre in attyring themselues. And yet we haue renounced this in our Baptisme with all the vanities of the world, which the sonnes of Beliall must inuent, and we must practise. To conclude, note one thing in Saint Barnards sermon which he made vpon the celebration of S. Iohn Baptists day, where he speaketh to his auditorie on this wise: Whose memorie doe ye celebrate this day? Is this ••one in vaine delight, or shew of gay attire? what is t•••••• to Iohn? what,* 1.1038 you would haue vs goe in Iohn Baptists coate? I wish not that thou beest like him i•• attire, but yet* 1.1039 I would not you should be flat contrarie. Finally, this is the accusation of Corah and his compa∣nie, Numb. 16. What will yee pull Gods Prophets eyes out of their heads? ••o, but we would haue them vsed to the glorie of God, as all the members ought to be.

6 The Seraphins were full of eyes, betokening they see euery way some thing to glorifie God. Though other men haue indulgencie for their sight, yet the sonnes of the Prophets are called seers for the vse of their eyes, they must needs vse them. The high places were frequented of the Prophets and Patriarches that from them they might see medowes full of grasse, fields full of corne, riuers, townes, and many things, to consider the greatnes and* 1.1040 goodnes of God, that beholding these they might be drawne as Dauid was, into that me∣ditation, What is man? and as Christ in beholding the lillies, are ye not much better than they?* 1.1041 These hils had this good vse at the first, but afterwards they were vsed to il practises. There was not one of the Prophets that vsed not this helpe. Things past and present (saith one)* 1.1042 are shadowes of things to come. And no doubt though they had speciall reuelation, yet they vsed the view of their present estates, and did in wisedome foresee many things, and we, if we laid wel our estates with them, might be more wise to foresee things to come. The* 1.1043 Prophets had their notes wherein they did insert those actions which they sawe in their times, and so they made vse of that they saw; besides the reading of histories, which is also lawfull and commended in Assuerus, and Daniel 11. Augustine maketh two questions: What went yee out into the wildernesse to see? water changed into wine? this yee may see and not goe thither. Or went yee not to see the bush burne and not consume? as you may see the* 1.1044 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 yee into the histories to see? There are as great things (saith he) in our daies done for the Church by Constantine, as hath been before time; there are now as great abominations, as strange iudgements, and so sufficient in euery age to proue the Lords arme is not shortened, and to confirme vs in Gods promises, if al the histories in the world were burnt. If we did (as God keepes a bottell for our teares, and a booke of remem∣brance for our good workes) keepe an Ephemerides of the actions of our time: we might say with Dauid, I neuer saw the godly begging their bread: I haue seene the wicked flourish, and I beheld againe, &c. Thus we might come by good experience. It is said for her commenda∣tion, that she is the mistris of fooles, for that she teacheth very plainly. Againe, howsoeuer Aristotle saith, Hearing is the sense of learning, and of wisedome; yet the eye is the sense of cer∣teaintie:* 1.1045 God said therefore, I will go downe and see. God saw, saith the Scripture. The wise men say in the Gospell, Let vs goe to Bethlehem to see. The Apostle Thomas is discommended for not beleeuing, till he saw and felt; and Mary is commended for her quicke beleeuing: But* 1.1046 a man compassed with infirmitie, may say with Gregorius Magnus. Thomas doubting hath more profited me, than Maries beleeuing. If we could well see we should eschue that foo∣lish question, How commeth it to passe, that these daies are worse than the former times? which Salomon saith, is follie to aske. The sight of some present iudgements are an ama∣zing without knowledge of some of the former times, & they of the former times doubt∣full without these. So there are two vses of this, prudence, and certaintie: The third vse is,* 1.1047 that the workers of vanitie may know that they are seene, which thinking they are not, say in their secret hearts, who seeth? they thinke they walke in a clowde, but this would restraine them from much wickednesse. But there are two sorts of the contrarie, the one of them that will not set themselues to inquire, what is amisse, as those that follow Absa∣lom

and Ishmael. There be others that see and will not, as the souldiers: the other are blinde, these blinde themselues and the people. There must be one Elias to see, and that to keepe the wicked in awe. To conclude this with Augustine, graunt me this one simple re∣quest, which is, that you would come and see, and yet after ye shall examine it, ye shall finde that there is not any one greater thing to be respected.

CHAP. XXVII. Of faith, iustification by faith, of iustice, and iust men, and of feeling.

THere is a generall faith, that is common to the godly with the wicked, and a particular faith: the generall faith beleeuing that God is, and that he is such a God as he is manifested to be in his word: the particular faith more neerely applieth the things spoken of God to our selues. This particular, is either of the Lawe or of the Gospell: of the Lawe as an actiue faith, of the Gospell as a passiue faith. That I call actiue, which apprehendeth that which the Law promiseth, that is, if we keepe euery iot of the Law, and continue in it, we shall liue by it. That I call a passiue faith which apprehendeth that, which the Gospell offe∣reth, that is righteousnesse done by another, and imputatiue, not done by vs as inherent, as when we seeke the doing of the Law not within our selues, but without our selues, belee∣uing it to be done by another, which we so through faith doe attaine as if we should fulfill the Law in our owne persons. The actiue faith was in Adam; and it may be in the diuell* 1.1048 and most wicked; and yet none of them hauing the iustifying faith: for Adam knew, that so long as he kept the will of God, he should liue, who at that time had not passiue nor iusti∣fying faith, because as it was needlesse, so it was vnknowne to him, no sinne as yet being committed: and therefore no obedience of any other Mediatour for the forgiuenesse of sinne required. The diuels may haue this, to beleeue that had they not broken the law of God, they should haue liued and not haue seene damnation: so may also the wicked be∣leeue; and yet because neither of these doe beleeue, that they shall be iustified before God by the righteousnesse of another, couering their vnrighteousnesse, they haue not the true iustifying faith. The actiue faith is either of the iustice of God, or of his iudgements: of his iustice either in bidding good things, or in forbidding euill things: of his iudgements either in promising life to the obedient, or in threatning death to the disobedient. The passiue faith respecteth both the end, which is saluation it selfe, and the meanes which bring vnto the end: the end as to beleeue, that Christ Iesus is made of God to vs wise∣dome, righteousnesse, sanctification and redemption: the meanes, as the right vse of the word, prayer, and Sacraments, &c.

2 They which beleeue not Gods word and holy promises, cannot perceiue when he fulfilleth them: Moses beleeuing the promises of the Manna before, did behold and con∣sider of the trueth of all Gods promises when he saw them performed: but the Israelites* 1.1049 not beholding it before, now when God performed it, they knew not what it meant This we see in the threatnings of God, which when they are not beleeued, then if the Lord strike such with sickenes, &c. they thinke it is fortune, or some other chance, and so profit nothing by it. And so when the Lord helpeth out of any danger, and we beleeue not his promise, made to vs before; then we attribute it to physicke, or some other meanes, and so are neuer thankefull.

3 If we cannot rest by faith in the fauour of God, though we want outward things, it* 1.1050 is certaine that we neuer truely esteemed the fauour of God: and those neuer felt truly the forgiuenes of their sinnes, which hauing it, cannot be content to forgoe other things: we must then learne to rest in the fauour of God whatsoeuer it bringeth with it.

4 This is true faith when we yeeld to the word and beleeue it, though we feele not the* 1.1051 effect: for when we beleeue after experience, this is experimentall and hath not such

commendations. And this is so also in the threatnings, when we measure them not by our senses: but when we heare him threaten vs for some sinne which is in vs, then we certainly beleeue that he will punish, and therefore we tremble and studie to preuent that wrath. And as we preuent the threatnings, by giuing credit to the bare word: so that is true faith* 1.1052 in the promises when we beleeue them, though we feele not the effect: for feeling is the effect of faith. Therefore when we are in miserie, euen then hearing and recording Gods promises, we must beleeue them and rest in them, though we feele not present comfort. And this is the cause why we cannot see God when he accomplisheth his promise, because at the first we did not beleeue his word when we heard it. And this is the cause that sinners cannot yeeld when they are punished, but doe make a stumbling blocke of that which should leade them to repentance. And this is the cause that any of Gods children doe profit in humilitie before God by afflictions, because they first gaue some credit to the word, though in much weakenes & dulnes. But the wicked are so by the diuel bewitched, that they can profit nothing by their afflictions, because they first hardened their hearts a∣gainst the word.

5 Noah, Iob, Zacharie, Cornelius were iust men, but we must know the two Courts of* 1.1053 Iustice: The first is the Kings Bench, where yee haue strict iustice, the other is the Chan∣cerie,* 1.1054 where there is a mittigation of that strict course of iustice. In the first court there is none found iust; in the second court of acceptation, some are accepted for iust men By his strict iustice God requireth that we keepe all the commandements, that we haue but one ende, that we neuer swarue from God. In his court of acceptation he requireth first, that we haue an endeuour to keepe all, a full purpose to haue respect to all; to flatter our selues in no sinne, but being tolde of it, to be readie to lament: this God for his Christ accepteth for obedience to all his commaundements. Secondly, for our end if we haue a generall intent, though we faile in some, God iudgeth the lesse by the greater. Thirdly, if we be willing to lose in sundrie cases our goods, and all we haue, rather than displease God. Fourthly, God accepteth for continuance, if we striue to continue, if we fall yet sel∣dome, and rise quickly, and runne more swiftly. In respect of our neighbour, God accep∣teth vs, if we keepe our vocation, till for the further benefit of the Church we be called for. Secondly, if we be readie to commend good things in others as well as in our selues: and for that no man can be wholy loued, euery one hauing many euill things in himselfe, if when and where sinne ceaseth, our hatred also cease, and that we be readie also to giue him our helping hand to pull him out. In the courts of men we may say boldly some men are iust, of whom the Scripture saith, they were iust in their generation, when they with whom they liued had nothing to lay to their charge, and if they write a booke against them, they might (as Iob saith) carie it on their foreheads. And God iudgeth now by Christ, and he is the Mediatour.

6 Faith teacheth vs to iudge of things not according to the shew, but according to the end: for it seeth what kinde of pleasure bringeth sorrow, and what kinde of sorrow brin∣geth ioy in the end. If Moses hauing the word in Aegypt but by traditions, yet had a cleere iudgement of things by faith, how much more ought we to striue to this end, which haue the word cleerely reuealed vnto vs?

7 In persecution it is the chiefest grace of faith, to suffer death for the truth, if neede re∣quire: but if we cannot attaine to this, yet to forsake all that we haue: and to flie rather than to communicate with the wicked Idolaters, and to dwell with false worshippers, yeeldes a good testimonie of a true faith. For so Christ and his Apostles did, yet some may better flie than others.

8 Euery faith is not a iustifying faith, but that which continueth in temptation, and* 1.1055 bringeth fruite in patience. Wherefore let none presume on his faith till he see it tried by temptation.

9 Moses had a weake faith, yet was he carefull to be strengthened, and therefore fled to the Lord for succour: So must we in all our doings and troubles repayre vnto the Lord by prayers, so that we come in reuerence, keeping measure, willing to be satisfied, and tru∣sting in the grace which the Lord giueth vs.

10 By faith we haue the right vse of Gods blessings, and by vnbeleefe we are depriued of the benefite of them, yea they are often turned to our hurt, if wee obserue not the rules that God hath giuen. Desire we then to haue the pure vse of Gods blessings? let vs by ••aith receiue them, set our hearts vpon God that gaue them, not seeking our owne praise, apply∣ing them to the benefit of our brethren. If we haue this testimonie when we want them, we shall haue ioy, because we vsed them well whiles we had them. But if we be in want, and then remember we had them before, and our consciences tell vs, that we haue abused them, this will depriue vs of all comfort, and increase our sorrow.

11 The more familiarly God commeth neere vs, the more we goe from him. It is the* 1.1056 great mercie of God, to see by faith the inward and spirituall blessings of Gods elect, and by faith to see the secret curse of God in the wicked.

12 The forgetting of the worke of God, either in our selues or in others, is the decay of faith.

13 If God watch ouer vs when we sleepe in vnbeleefe, much more will he doe it when we wake in faith.* 1.1057

14 He that beleeueth in many meanes, will also beleeue without * 1.1058 meanes: Gods be∣nefits are as vailes betweene him and vs.* 1.1059

15 The children of God may aske of the Lord their doubts, so that they obserue: first, that we hold our selues within the compasse of Gods truth, which we must doe generally, though we cannot see a particular thing by reason. Secondly, that we come to aske with* 1.1060 reuerence and feare. Thirdly, that we doe not so much dispute with God, as powre out our supplications before him. Fourthly, that we be willing to be resolued, and not willing to continue in, nor nourish a doubt in vs. Fiftly, neither must we looke for miracles, but be content that the Lord will giue vs by his word the certaintie of his most holy will.

16 There are three things whereby we may knowe whether we be in the right way or no, and they bee precious and deere in the sight of them that haue a care to please God. The first is their grosse temptations: for many trusting to good talke, good ed••cation,* 1.1061 good companie, and thinking themselues well setled, are content to rest in these meanes,* 1.1062 and trauell not to see their inward corruptions, and priuie temptations, which if they be burthensome vnto vs, and make vs (as it were) sicke to carrie them, it is a good token. The second thing is by marking our affections, if we loue nothing so much as the fauour* 1.1063 of God, feare nothing so much as the losse of it, hauing found it, if we carefully keepe it; and hauing lost it, if wee bee neuer quiet till wee recouer it, being content to want all* 1.1064 things to haue it, not staying in the possession of all things if we want it, this is a good signe: for it is good to knowe the state of our affections, because, looke where willingly* 1.1065 they rise and rest, there is our state to be seene. Thirdly, we may comfort our selues (if we* 1.1066 feare God) in prosperitie, as well as in aduersitie, and loue God in aduersitie, as well as in prosperitie. For euerie man can feare him vnder the crosse, as Pharaoh, Saul, and Balaam, and euerie man can praise God in abundance, as who praised him more than Iobs wife in prosperitie?

17 As a mans desire to any thing groweth or decreaseth; so doth his endeuour and la∣bour* 1.1067 for the meanes. If thy desire be strong, then shall not light occasions withdraw thee from the meanes, but it must be a violent occasion and let, that shall stop the passage of thine endeuour and seeking after the meanes. This may be a rule to measure thy selfe by, and to examine thy proceeding in Christianitie. If thy desire to the word of God be but weake, then is thy care and trauaile but small: but if thy desire be doubled, then it be∣comes loue, which putteth out of vs a vehement and carefull trauaile, and seeking after it,* 1.1068 and of auoyding the contrarie meanes that may withdraw thee from it, or quench thy de∣sire. None can hunger but hee that feeleth himselfe emptie: no maruaile then if hee haue no hunger, which feeleth not his owne wants, seeing that feeling is the fountaine of hun∣ger, as if our feeling be of sinne, then our hunger is after righteousnes and holines. For the feeling of sinne, is the mother of hunger after righteousnes. So that where hunger af∣ter* 1.1069 righteousnes is, there must be also feeling of sinne, and where there is exceeding hun∣ger, there must be needs an exceeding feeling: and on the other side, where there is a* 1.1070

small and feeble hunger, there is a small and feeble ••eeling, and it is vnpossible to be other∣wise. For he that feeleth his owne deadnes, wants, and impuritie in euery commandement, it is vnpossible, but this touch of glorie and dread of the bondage of sinne, should breed, and as it were ingender in his minde an extreame hunger and desire of vprightnesse, and obedience in euery commaundement. The children of God haue then to comfort them∣selues,* 1.1071 in that they feele their impurenes of heart, and want of vprightnes in euery com∣mandement, and deadnes to goodnes For this feare of bondage to sinne and Sathan, and this feeling of our owne wants and impuritie is quicknes, and liuing; and this quicknes and life is by the spirit of Christ, and where the spirit of Christ is, there is life or liuing, and this is called regeneration and life euerlasting. So that if we weigh the difference of the quickning that is proper to the elect, that is to say, to hunger after righteousnes, and doe examine deepely and weigh that more than we doe the feeling of our confused estate, it is impossible but that we should find great comfort in sorrow, great light in darknes. I know indeed the reprobate or wicked are quickned in some sort by the spirit of Christ, But yet* 1.1072 they tast not of this worke of his spirit, to wit, of mercie by loue of righteousnes: but by the power of it doe liue so, euen in feeling of Gods eternall iudgement without mercy, liuing conti∣nually in hatred of righteousnes, and in bondage of sinne and Sathan.

18 He that feareth hardnes of heart if he can but sigh and groane, because he feeleth* 1.1073 his hardnes of heart, it is so much comfort vnto him, as it is a testimonie that his heart is not altogether hardened: so that if thou feelest sorrow indeed, although thou weepest not, yet thou maist gather comfort, considering that that sorrow is for sin, with a loue and hunger after God: if thy assaults be distrust, pride, arrogancie, ambition, enuie, concu∣piscence as hot as the fire of the furnace all the day long: and though Sathan layeth on oyle in great measure, and out of all measure, that it is of the wonderfull strength & good∣nes* 1.1074 of the Lord that thou standest; and though thy prayers be dull and full of wearisom∣nes, so that strife and waies also to all goodnes be so hard to thee, that thou canst not tell whether thou striuest for feare of punishment or loue of so good a father: yet if thou fee∣lest this in thy selfe, that thou wantest feare, and yet desirest to loue the Lord and to be bet∣ter, being wearied and tired with sinne, and desirest to please God in a simple obedience of faith, then comfort thy selfe.

19 The feeling of sinne with wearisomenes, as it were a sicknes in the body, is an ear∣nest of our regeneration. Gods children are often diseased, and sore troubled, In that they cannot make a difference when they are in the skirmish and agony betweene the motion to any euill, and the consent to the same: For oftentimes euill motions doe so possesse the mind of Gods children, and doe as it were set downe so strongly in them, that, though they weepe, pray, meditate (which be the best remedies to cure them) yea though they feele them with irkesomnes and wearisomenes as we feele sicknes in our bodies: yet they lie there conti∣nually without diminishing, excepting delight, &c. let vs not therefore so vex and martyr our selues with disquietnes of minde, because we are so pestered and stinged with wicked motions & assaults, but let vs quiet our selues, and not suffer our selues to be hindred with sicknes of bōdie and mind, by meanes whereof we are made so much the more vnprofita∣ble to our selues & others, and to Gods Church. For the godly shall not be freed from sin so, but that they shall be snared with euill motions, delusions, vaine fantasies and imagina∣tions.* 1.1075 The body of sinne and wicked motions and affections shall neuer be out of vs as long as we liue, for they are almost continually boyling and walloping in vs, foming out such filthie froth and stinking sauour into our mindes, and so full of poison, it is not only most detestable to the minde regenerate, and that part of the minde 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 filthie a stie and sinke, and so greatly discourageth and astonisheth vs, as it makes vs oftentimes to quaile, and if it were possible would corrupt and defile the part re∣generate: for mightie is the power, and raging is the strength of sinne.

20 Martin Luther saith, that as a man may trie and know, whether he be effectually called and grafted into Christs body or not by this, that he feeleth his heart cheared and sweetned by the feeling of Gods promises and fauour written in his heart, so such a man

hath forthwith regard of his neighbour, and helpeth him as his brother, careth for him,* 1.1076 lendeth him, giueth him, comforteth and counselleth him, yea and briefly he is grieued if there be none, towards whom he may be seruiceable, he is patient, tractable, and truly friends to all men, he doth not esteeme the temporall pleasure and pride of this life, he iudgeth no man, he defameth no man, he interpreteth all things to the best part. Finally, when as he seeth not the matter goe well with his neighbour, as that he fainteth in faith, waxeth cold in loue, he prayeth for him, he reprooueth him according to his calling, he is sore grieued if any commit any thing against God or his neighbour, & all this proceedeth from the roote & sap of Gods grace, for that the bountifulnes, loue and goodnes of Christ hath sprinckled and replenished his heart with sweetnes and loue, that it is pleasure and ioy for him to doe good to his neighbour, and is grieued for his sinnes as Samuel for Saul.

21 Whosoeuer is ioyned to Christ for his iustification, must also be ioyned to him for his* 1.1077 sanctification. For if we be redeemed vnto holines, and not to vncleannes, 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 stie for Sathan? Shall we do such iniurie to the members of Christ? shall we doe such violence to the temple of God his spirit? shall we rather be rotten impes, and grow in our sinnes, than remaine in the roote, and spring in Christ? If Christ his crosse be as a Chariot of triumph, if Christ his passion to free vs from condemnation, was in the entrance so grieuous, in the end so lamentable, what is our vnthankfulnes by remai∣ning still in our corruption, to let him loose his labour in all his sufferings, wherein as we haue no care of our saluation; so we manifest an open contempt of his most pretious Pas∣sion, well worthie are we to die, and vnworthie are we to liue, in that the choise being set before vs, we chuse rather to be murdered with our sinnes, than to be rescued to life by Ie∣sus Christ. For iustly is the reward promised to such as ouercome▪ Reuel. 3. 15. 12. 22. that* 1.1078 is, to such as will not onely strangle & presse out the breath of sin, and close vp the eyes of it at the fall and death of it, but also follow it to the graue, and couer it with moules, so as it neuer rise againe. Not that we thinke that sinne in this life is so wholy martyred, but that the life of sinne may well be weakened, counting it a rebell to regeneration, not a Prince o∣uer the spirit of sanctification. And as a Serpent cut in diuers peeces hath but certaine re∣licks* 1.1079 of poyson and remnants of fiercenes 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 membred: so howsoeuer some relicks of sins remaine in our old, but in our mar∣tyred Adam, yet it hath no such force or fiercenes to preuaile against vs, as when it was in it perfect age, like rather a mightie Monarch than a poore prisoner.

22 It is vsuall either in deliuering or hearing doctrine, to seuer & disioyne those things which in their owne nature are conioyned by the holy Ghost. Thus some deale in the doctrine of faith. For when it is said, The iust shall liue by faith, they forget the former pro∣position, that is, the iust shall liue. For here are two doctrines: first, he that is iust must liue by faith; then that he must not liue by faith, except he be iust. Here must be no seuering of things, because they may well be coupled together.

CHAP. XXVIII. Of Feare.

MAny causes we haue to feare: first, for want of perseuerance we should* 1.1080 leaue our estate in so great a danger, that being swept and garnished,* 1.1081 yet the diuell at his comming, should be accepted and make his reen∣ter into vs againe. There is another feare, the feare of offence, least by our halting we should draw others after vs, and so weaken their hands and their knees. The third feare is of comforting our enemies and of* 1.1082 grieuing others, that haue beene our defence: I meane the Angels, who* 1.1083 as they are comforted in the perseuerance of the iust, so they mourne at the falles of the righteous.

2 True feare hath many properties, as first it breeds in vs a maruellous humilitie, as wee see in Iacob who was much afraid of his brother Esau, & therefore comming towards him,* 1.1084 he falles down seuen times. There is a feare humbling, and it is the worke of God to bring vs to himselfe. And surely the Lord takes great delight in it, and what is the reason of it? because the Sonne of God in his humilitie hath done greater things for vs, than euer hee did in his glorie: for being God and vouchsafing to bee humbled euen to a worme, hee hath done vs more good, and more glorious things, than euer hee did whiles hee was a∣mong* 1.1085 the Angels. Now the world is full of such proud spirits that nothing can qualifie them. A second qualitie of feare is, that it is very credulous. This againe wee see in Iacob, for when one told him, his brother came against him so well furnished, he feared greatly, yet dispu∣ted not long in the matter. It is the glorie of our age to dispute and gaine say a man, and to say surely though you be of such an opinion, I am not, thinke as you will, I thinke thus. So that our dealings are so full of doubts and so ambiguous, as though there neuer had been world before vs, or as though now it were high midnight in Poperie. The third qualitie in feare is diligence: This also we see in Iacobs example, who was marueilously studious to salute his brother, disposing wisely of his children and cattell in the best order he could, to preuent his brothers furie.

3 It is a kindly thing to feare at Gods threatnings, & therefore when the iudgements of God were denounced, it was noted as a signe of great deadnesse of heart, if the most* 1.1086 wretched sinner were not smitten with terrour, & hee that was in the highest degree of re∣probation, as Pharaoh feared, for it is the nature of an iron rod easily to breake an earthen pot: But for promises to bring vs to feare, it is as strange a thing as it is in nature that thin water should breake a bodie, and yet some bodies there be of so weake substance, that any* 1.1087 thing wil dissolue them. Such is the nature of them, who seeing and finding in themselues* 1.1088 a great vnworthinesse, to inherite such gracious promises of God, are euer readie to melt away, and to breake in sunder, as beaten with an iron rod. Wherefore if wee can thus feare* 1.1089 in loue, and loue in feare, we may haue a good testimony to our owne consciences, that we haue a good feare, because tasting how gracious and marueilous the Lord is in all his Saints, we feare least we should lose so good and so gracious a Lord.

4 It is good to be stricken with feare, so that we lie not in it willingly, but being hum∣bled therewith, search our owne corruption, and so to bee moued to enquire further after God and his word.

5 The wicked feare not, before affliction commeth, and then they feare too much: the* 1.1090 godly feare before it comes, and then their feare ceaseth. For impietie triumpheth in pro∣speritie, and trembleth in aduersitie: but pietie trembleth in prosperitie, and triumpheth in aduersitie.

6 If Moses and the deare seruants of God were afraid when hee did appeare in mercie to them, what shall the confusion of the wicked be, when hee commeth to iudgement?* 1.1091 Wee cannot be prepared to receiue God his mercie, vnlesse wee be striken with a reuerent feare, both because we are his creatures, and also sinfull; God is alwayes God, and is to bee feared.

7 Many men maruell how men bee so smitten with such feares, and so despaire that they cannot beleeue: but these neuer consider the iudgement of God in hardning them; and thus by a carnall admiration are depriued of all profiting by such examples. In all things we should turne our eyes from man and onely behold God, and know that it is hee which maketh our enemies to loue vs, our inferiours to obey vs, our friends to hate vs, our superiours to loth vs. If we had this in our hearts we would surely cast off the feare of man and flatterie, and striue to feare God in all sinceritie, and to knowe that if the feare of God preuaile with vs, we shal preuaile with men, and haue successe in our affaires, or see his loue in our correction, and in exercising our faith.

8 The people of Israel are said to feare God, when hee destroyed their enemies, and spared them: This fruit we must haue in vs of all Gods works, as well as they. They did not* 1.1092 onely feare but also beleeue, which sheweth their feare to be godly, for that feare onely is godly which is mingled with faith. Then whatsoeuer feare wee haue, it is nothing, except

it either confirme vs in the loue of the word, or else doe turne vs thereunto, that so we may beleeue.

9 It is the Lord that smiteth the hearts of his enemies, and giueth courage to his chil∣dren as pleaseth him, Ioshua 2. 9. Deut. 2. 25. 28. 18. And if of this we were throughly per∣swaded, then would wee neuer feare in any good cause, then could not the policy nor po∣wer of men dismay vs. Againe, wee would be warie to deale against any of Gods children, least while we striue against them, we resist the hand of the Lord.

10 Ioseph might haue had many excuses when he laid vp the mony in Pharaohs house, as that hee had Gods people to prouide for, hee could not be espied, yet did the feare of God truly grafted in him, stay him from vnfaithfull dealing. It may bee noted then, that the feare of God causeth obedience, and though wee might seeme to haue excuse, and though we could escape the iudgement of men, the law is not giuen to the iust but to the vniust. If then the commandement onely doe keepe vs in obedience, we haue not recei∣ued the spirit of God; if then we will either trust others or be trusted our selues, let vs teach and learne this feare of God. In that Ioseph would not deale vnfaithfully with a tyrant, wee learne to vse iustice toward the wicked, contrarie to the Familie of loue, who because they thinke all things are theirs, therefore it is lawfull to come by them as they can. In that Io∣seph would doe nothing without Pharaohs consent, wee learne to doe nothing without those ordinarie meanes that God hath appointed.

CHAP. XXIX. Of Friendship, familiaritie, familie and Fathers.

THe friendship with the wicked is such, that to saue themselues they wil endanger their friends: as we see in the King of Israel with Iehosaphat, 2. Chron. 18. 19.

2 Wee must beware that wee neuer further sinne, but if wee loue* 1.1093 God, wee must loue them whom God loueth, and hate them whom God hateth, Psalme 15. 4. 139. 21. 22. how dare many then, hand ouer head, and without choise, bee friendes and ioyne in league with Gods enemies? Prouerbs 29. 27.

3 We may haue familiaritie with some, in whom, though there be no great loue of re∣ligion,* 1.1094 yet there is no misliking of religion, nor loue of heresies: But our acquaintāce must be in outward things, wee must beware our league proceed neither to the worship of God, nor matter of mariage.

4 The sinne of the master of the familie, indangereth the state of the whole familie, as* 1.1095 wee see in Abimelech.

5 It is the duty of seruants to couenant with their masters, that they may so serue them,* 1.1096 as that they may serue God.

6 When wee haue met our friends and haue done our ciuil dutie of salutation, we must not there rest, but proceed to talke of spirituall matters that we may edifie one another.

7 He is a diuell that is euill among good; but he is good, that is good among euill.

8 We become often hardned in our hearts in the companie of the godly, because wee* 1.1097 presume too much one of the goodnes of another.* 1.1098

9 It is a good thing to haue the acquaintance of a good man for a good cause.

10 Moses taketh Aaron and Hur with him, knowing his owne infirmities, though o∣therwise we see hee was a man of rare graces and great strength. So it is often saide of the Prophets, that they had euer some with them, and the Apostles are sent by two and two to preach, that one might help another Christs also sometimes takes Peter and Iohn, not that he had neede so to doe, but because he would leaue vs an example, which we must follow, being ready to vse all helps for our infirmities which the Lord shal offer vnto vs. We must not stay in our selues but vse the aduice of others: for this cause it is saide, that two haue better wages than one, and that if one fall, the other may raise him vp. Where we see that* 1.1099

when men agree together one grace of God doth set on fire another, and the more the better, if they consent together; for a threefold cord is not easily broken: yea though wee take such to vs as are inferiour to vs in gifts, yet if they be faithfull, the Lord by them may helpe vs: as Hur was farre inferiour to Moses, and yet Moses was strengthened by him.* 1.1100 And where as Moses in prayer takes but two with him, wee learne to make a choise of our companie, for that but few being faithfull may more profit vs and preuaile with God, than a great multitude which haue but a shew in them.

11 Great is the loue of nature, Ioseph could not dissemble it, for that hee was faine to bee alone, that he might more freely breake foorth in teares to his breathrē. Yea euen that rough Esau when he saw his brother Iacob a farre off his heart melted in him. And like as* 1.1101 no affection of loue and liking is so vehement whilest it lasteth, so no contention is so bit∣ter and so deadly as that of brethren. A Christall broken will neuer be set together againe: and there is no water will prooue so exceeding colde as that which hath been once heate.* 1.1102 Wherefore let men endeuour by all meanes to cherish naturall affection, and the rather* 1.1103 for that the spirit of God prophecieth that in the last dayes men shall want naturall affe∣ction.

12 Fathers wee commonly count and call them of whom wee are by nature, or vnder whom we are by gouernment, whether ecclesiasticall or ciuill: or behind whom we are in age and in gifts. Augustine consesseth he rebelled against his father in heauen, when he re∣fused* 1.1104 the instruction of his mother on earth: for though thē saith he) I could not see what shee did, yet now I see, that thou O Lord speakest, and not shee alone, and thy instruction was refused when her teaching was neglected. Needfull it is then for fathers to bee taught of God, who for that they bee fathers are to bee heard wherein they doe teach from God. Ciuill fathers are carefully to furnish themselues with knowledge, that they may learne to know when to strike and when not to strike: for if they strike when God doth not com∣mand them, what are they better than murtherers? If they strike not when God comman∣deth, what doe they but charge vpon themselues the sinne and punishment of others.

13 That our spirituall fathers had need of God to be their teacher, if euer they meane to teach aright, who will not grant? vpon whom if God vouchsafeth sound learning, it is as water powred to the rootes of an Oliue tree, from whence is shed out the moysture to all the branches: or as a dew falling vpon the mountaines, where the raine resteth not, but* 1.1105 trickleth downe into the neather skirts, and make the vallies florish as the fieldes which God hath blessed. Greene wits are as greene wood, though they are beautiful to the shewe,* 1.1106 yet in triall they are discouered; yet if the younger sort be ignorant, the ancient in dayes may instruct them: but if the gray heads be ignorant, who shall reade them the rules of in∣struction? 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 inferiours, their contempt shall confound them with shame of conscience, to see, how in steed of being ho∣noured for their age and yeeres, they grow to bee despised for their ignorance and man∣ners most vnseemly.

14 It is a good thing, and a rare, in writing to our friends, to admonish them of their sinnes.

CHAP. XXX. How to profit and to examine our selues when Friends forsake vs.

IT is an vsuall Euill, that a man sometimes shall be forsaken euen of his owne kind red, so that though hee came vnto them laying open his pittifull estate, if he put them in minde of the brother-hood had betweene them, if hee vrgeth them with their pro∣mise, if he sueth in the title of his need, and in the Name of IESVS CHRIST, if he char∣geth them with the force of naturall affection; yet they are deaffe, and will not heare his moane. Strange, yet an vsuall euill it hath bene heretofore, is now, and will bee heereafter.

Wherefore it shall be profitable to learne, how wee shall stand affected in this triall before the Lord. The best way is not, as some haue done, to repine at this euill as at a thing but lately sprung vp, saying, Who was euer so forsaken of his friends as I am? who was euer so vnkindly dealt with, the world was neuer so wicked, mens hearts were neuer so hard: but the surest course is to enter into our owne soules, and to looke what fruite wee are to reape* 1.1107 vnder the hand of the Lord, who by this kind of affliction either punisheth some sinne, or proueth our faith, or worketh in vs some further mortification, or stirreth vs vp to a more carefull vsing of the means of our saluation, or else to a more earnest contempt of this life, and more hungrie longing for the life to come.

2 First therefore, let vs examine our selues in this vnkindnes of our friends to vs, whe∣ther heretofore wee haue not offered some vnkindnes vnto our friendes, whereby God in his iust iudgement should meete with vs, and by raising vs vp others to deale vnnaturallie with vs, to punish our vnnaturall dealing with others. If herein our conscience condemne vs not, let vs reach out this examination a degree further, and let vs see whether wee haue not sought the fauour of man more then the fauour of God, whether wee loued not our friends rather carnally than spiritually, and whether wee haue not beene instruments to them of sinning, or we ourselues lie not in some secret sin vnrepented of. If in any of these* 1.1108 wee be guiltie, wee are to thinke, that the Lord by the vnkindnes of our friends correcteth somewhat in vs, either our preposterous and fleshly loue, or our hypocrisie, or our corrup∣tion, louing for backe and bellie. Well, if in all this our hearts doe acquite vs, it may be the Lord will trie our faith, whether we loue him for his owne sake, or for hire, whether we fol∣low him, so long as our well doing is rewarded, or whether wee are carefull for the zeale of his owne glorie, euen in our afflictions to walke with him: although he vtterly vncase and strip vs out of all his ornaments. Such indeede is our Faith, as it is in temptation, such are our fruites, as they bee in the triall, and then we giue a cleere testimonie of our faith to the world, when being destitute of all helpe we can behold God taking vs vp, and say: Though my father and my mother will forsake me, yet God will take me vp. Psal. 27. when the help of man forsaking vs we doubt not of the helpe of Angels, when the world frowning on vs, wee see the Lord fauouring vs. To which end the Lord oft sequestreth our friends, farre from vs, to knit and glue vs neerer to himselfe. For it is a common corruption in vs to stay our selues too confidently in our friends, as the childe too trustingly and wholie to depend on his fa∣thers prouiding for him, as the wife only to see & search helpe in her husband, as a seruant to count his master as his God in relieuing him: which vnbeliefe in God, and too much trust in man, the Lord to cleere the case before our eyes, putteth man from this prehemi∣nence in helping any longer, and taketh the prerogatiue of the stewardship wholy to him∣selfe, that they that will fetch, must of necessitie fetch at his hands. To this triall the Lord doth ioyne the confirmation of our Faith, as when he maketh vs exiles and forlorne Pil∣grimes among men, that we might be entertained of him, as of a fostering Father, for that after he ministreth to vs in distres greater comforts immediatly by his spirit, then euer we tasted of, whilest in our prosperitie he let vs to be serued mediatly by men. How euident this is, the Martyrs of God can tell vs by their writings, who when all men forsooke them, when no man durst speake to them, when their friendes stood aloofe off from them, had greater feelings, more glorious ioyes, and sweeter meditations from the Lorde himselfe,* 1.1109 then euer they had in their life and libertie before. What losse then is it to bee an exile in earth among men, and to be a Citizen in heauen among Angels? What hazard is it when in steed of father, mother, and brother, wee are in league with the Father, the Sonne, and the holy Ghost? who thinketh it not a sufficient supplie in the eye of Faith to haue the mo∣mentanie imprisonment of the bodie recompenced with the most glorious libertie of the Saints and Angels? Let the Lord therefore send vs by these meanes out of our strong hold in the meanes, seeing without some such working vpon vs, wee would hardlie giue ouer our holde, for that, wee are as proude beggars, who so long as they can haue reliefe and maintenance at home, will neuer seeke abroade. But how doth the Lorde by this visita∣tion further our mortification in vs? Surely in withdrawing the Fewell and matter, wherewith before our naturall corruption was more enflamed and made more foggie.

How many in prosperitie shal we see complaining of lust burning them, of concupiscence intoxicating them, of anger fretting them; of glutton••e deuouring them, of couetous cares consuming them, and that so strongly, as if there were no hope to be recouered? How be it when the Lord hath soked and softned them a little in the brine of affliction they are lesse starke, and beginne to yeeld, there is a great change and wonderfull alteration in them, their lust is cooled, their wrath is pacified, their concupiscence is abated, their glut∣tonie well tempered, their couetousnesse fullie satisfied, their affections are so tamed, and their corruption so subdued, that they thinke themselues highly indebted and much beholden to the cunning skill of affliction, which so wonderfully bringeth them downe.

3 Now let vs consider, how vnder the crosse we are made more zealous in the meanes of our saluation. How customably heare we, how coldly pray we, how carelesly receiue we the Sacraments, what feare, what indignation, what heat, what wrath, what repētance doth the discipline of the Church worke in vs, what maiestie appeareth in our publike exercises, what authoritie and fruite in our priuate meditations? But if the Lord rouse vs vp from this apolexie and dead numbnesse of spirit by some fatherly correction, how profit wee by the word, how beautifull are the feete of them, that bring the glad tidings of saluation, how sweete are the promises, how soone doe the threatnings worke on vs, how zealously will wee pray, how glorious are our feelings, what ioyes vnspeakable in the Sacraments, what feare of sinne, what trembling at God his iudgements, what indignation with our selues, doth the Church censure worke in vs? and whereof commeth this? Surely because being driuen out of euery crannie and creuis, where wee were went to bee harboured, wee can finde no rest, vntil we come vnder the roofe of the Lord his house, who in all our dan∣gers, and after all our rebellions, will not push vs out of his doore, he wil take vp such La∣zarus,* 1.1110 and not into a spittle house, but into his Arke of comfort and Tabernacle of conso∣lation. Oh deepe sea of Gods mercie, which neuer can be sounded, that when men growe to such a Lordlinesse, as they will not heare vs, nor see vs, nor vouchsafe to speake to vs, he should not refuse to giue vs free audience, and by his readie hearing moue vs to bee elo∣quent and long in our prayers to him, who as soone as he doth but looke on vs, doth pro∣mise a release from our miserie.

4 When our friends will not speake to vs, the Lord calleth to vs, hee will enter some long speech with vs, and denieth vs not all the comforts, which the promises of the Gos∣pell may affoord. When our familiar acquaintance will scarcely lend vs a potsherd to scrape off our scabs, the Lord by his Sacramēts reacheth out the surest pledges of his eter∣nall good will towards vs. But yet behold another worke of affliction, it bringeth vs to the* 1.1111 contempt of this world, and breedeth in vs the loue of the world to come, whereunto in prosperitie we are very hardly brought. For besides that wee see few noble, rich, healthie, strong and honourable men desire death, or to be wearie of this life, be it neuer so long, if wee consider how loath such men are to depart, how gladly they would indent, that their life and tearme of their lease might after an hundred yeeres expired, bee renewed for an hundred yeeres longer, wee shall see prosperitie will perswade all and ouercomes many to die in the nest. Nay which more is, affliction can hardly call vs away or knock vs off, wee grow so deafe, and take hold so fast of the world: For who is so sick, but euen in paine hee would rather wish to liue the longer, than to die the sooner? who so clogd with pouertie.* 1.1112 that to be freed from his clog would desire to die? If the Israelites panting and breathing vnder the yoke of most seruile impositions and trauels were hardly drawne towards the promised land of libertie, and easily would haue retired to the former labours of their ser∣uitude, what thinke you should haue allured them out of Egypt, if they had liued there in some preferment and ease, as did Ioseph in the court? what could Moses and Aaron haue done to haue driuen them out of the place? And I pray you, if we being neuer so sick, neuer so poore, can still be content to haue our abiding in this life, what will we doe, if the Lord still graunt vs friends, leaue our conscience vntouched, our bodies vnharmed, our goods vnconsumed? Surely we would not haue leasure to think of death, much lesse to die, as our common speeches of our wise, strong, and wealthie men doe shew, who, when death dea∣leth

with them, crieout, what must I needes away, alas I neuer thought of anie other hea∣uen, I am not fit to depart, I am very loth to die? Thus it is the wisedome and goodnes of God to waine vs from the world by affliction, which as it causeth vs to finde great comfort in beholding God but euen in a glasse, so it hasteneth vs to taste of the fulnes of comfort in him, by beholding him face to face.

5 Ioseph, saying thy seruants are men occupied about cattell, might seeme to dissemble, but it is not necessarie alwayes to speake all Truth, and they confessed the principall truth, that is, that they were shepheards, which kinde of men were abhorred of the Aegyptians, and this turned to their profit: for being seuered from the Aegyptians, they might better maintaine peace among themselues, & be kept free from the corruption of the Aegypti∣ans, whereinto by famili••ritie they might haue fallen. This teacheth vs that we should not be ashamed of our kindred, though they be contemptible in the world. For Ioseph being a chiefe ruler in the land of Aegypt, yet confessed all his fathers to be shepheards, he would not haue his brethren change their trade, thogh he might haue gotten for them great pre∣ferments. Our of all this may be gathered that the Lord worketh a contempt of this world in the harts of his children, and that they had rather be doore-keepers in the house of the Lord, then to dwell in the tents of the vngodlie, wee ought likewise not to bee ashamed to be called the people of God, the Disciples of Christ, no nor yet Precisians, and such like names as are cōmonly giuen to Christians. This may teach vs, that the meane estate is al∣wayes best▪ so that wee ought to giue God thanks for it, and not to be ambitious, for they that would be great in the world can hardly be religious. But because many will be called* 1.1113 brethren, which be no•• so indeed, it shalbe good to set downe some notes of brotherhood: and the first is to helpe one another in neede, yea, though it be with danger of our liues; therefore it is said that a brother is made for the time of aduersitie: the godly brethren ha∣zarded their liues for Paul, for those that sought Paules death, would likewise haue slaine these if they had knowne them. There are diuers examples of this in the Scripture, as Mo∣ses and Paul, who wished themselues accursed and wiped out of the booke of life, for their brethren. Rahab although but a nouice in religion, yet ventured her life for the espies: Iona∣than for Dauid: Dauid for the people of Israell: Obadiah for the Prophets, & CHRIST for vs all, leauing vs an example that we should giue our liues for the brethren. Hester for the Church, and Iudith for the children of Israell, and Paul reioyced for the afflictions which* 1.1114 he suffered for the brethren; but we are so farre from giuing our liues for them, that if two pence would saue their liues, they should not haue it, so loose is our loue, and so cold is our* 1.1115 charitie. But if this be a great thing and hard to come to such perfection, let vs see the les∣ser markes, and first euen the beginning of loue, which is to abstaine from doing harme, which Paul commandeth, saying, let no man defraud his brother in any matter: but we are so farre from this, that in bargaining and such like, we soonest deceiue our brethren, be∣cause they belieue vs easilie, and take things on our word; insomuch, that although they* 1.1116 will say, I could serue you no better if you were my Father, and perhaps they say as they thinke, because the god of this world hath blinded their hearts, yet is their fraud so mani∣fest, that it is a common saying to say, I had rather buye of him whom I neuer saw, then of my brother. We are commanded to forgiue one another euen seuentie times seuen times: but we will be meete with him seuen yeares after, & if by order of friends, or cōstraint we* 1.1117 be moued to forgiue, yet we wil not forgiue, we will forgiue the fault, but we will not forget the matter, nor affect the person offending vs. Abraham in the 13. of Gen. bought peace of Lot, with the losse of his right, because they were brethren: but amongst vs euery word doth breede a quarrell, insomuch, that that which was wont to be said of little children, is now true amongst vs: concord is seldome seene amongst brethren. If we cannot find these markes in some measure in vs, nor yet an earnest desire to attaine vnto them, we cānot say that we are truly louing brethren. This was an argumēt mouing the brethren to help Paul, because they knew his neede: but it is an argument to disswade vs from helping if wee see* 1.1118 anie in neede, & therefore rich men are commonly trusted, but poore men are not so; and if at any time we trust them, yet it is with such gaine, that although they should die in our bookes, yet they should not die much in our debts; for wee should well haue payde our

selues, and yet many times are they cast into a losse by some, who although they are in* 1.1119 great pouertie, yet wil seeme wealthy, and go braue til they haue spent all, and so become bankrupts. And thus because they helped not those whom they know to haue need, they loose their goods vpon those whom they thought to haue been wealthy. The brethrē did not tarie till Paul did aske them, but willingly, and of their own accord they helped him, but we must haue much adoe to obtaine a little benefite; and yet readines in helping is as good oftentimes as helpe it selfe. 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 leaue him vnprouided, 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 wee learne not to bee wearie of weldoing, but to make one good turne the beginning of another. The loue of his countrie, and the care he had in profit, caused him to go to Tharsus, although a Prophet be without honour in his own countrie, whereof there are two reasons, first, because they know him, and therefore looke for no great things of him: secondly because of emulation, but this is a prouerbiall speech, and therefore not alwaies but commonly true. It is common with men rather to displease God than their friendes: and so to regard their frendes that they forget God their best friend. Adam would not seeme to denie the taking of an apple of Eue for feare of discour∣tesie,* 1.1120 but let vs learne to please God and displease wicked men: that as the poore man said (of whom Ambrose writeth) that he knew the master was not pleased with him, because the seruants would not looke on him, so the wicked should knowe that the Lord is displeased with them, euen by the lookes of the godly.

CHAP. XXXI. Of godlines, and by what meanes we must drawe neere to God.

IT is a fearefull thing when the exercises of godlinesse haue no power with vs. And it* 1.1121 is wonderfull to see how they profit best in knowledge which spend much time in prayer.

2 Euery day must haue a dayes increase in godlinesse.

3 God is precise in iudgement though hee tempereth it with mercies: So we must bee precise in godlines though it be mingled with infirmities.

4 Seeing the Lord hath ioyned together the meanes of godlines & godlines it selfe, let vs not separate them, either with the superstitious Papists, resting in the worke wrought,* 1.1122 as in prayer, thankesgiuing, hearing the word, receiuing the Sacraments, keeping of the Sabbath, &c. (all which things must bee leuelled to the increase of our knowledge, and building vp of a good conscience) neither with frantike heretikes despise the meanes, as though without them we could liue in obedience to God, or loue to our brethren.

5 It is an easie thing to disswade men from holy dayes, but it is a hard thing to bring men to the true obseruation of the Sabbath: it is easie to disswade men from popish shrifts, but it is hard to bring them to Christian conession of sinnes: it is easie to withdrawe men from superstitious fasting daies, but it is hard to bring them to the true vse of fasting: It is easie to remoue the papisticall feasting dayes, but hard to bring in the godly loue∣feasts.

6 As the Lord giueth the wicked a taste of hell in this life: so doth he giue a taste of hea∣uen and of his goodnesse to his holy children in this life: for godlines hath the promise of Gods loue to bee manifested and found of the faithfull both in this life and in the life to come. Of the trueth of Gods promise we must consider thus: If we looke well to our small obedience, and manifold transgressions, wee shall not thinke it much, if we feele his father∣ly corrections: It may be that euer since we haue giuen our selues to Gods seruice, wee are more afflicted diuers wayes. Then if we consider that wee cannot looke for these promises in our selues, because we haue not done the cōmandements as we ought; or if we beleeue in Christ and through him looke for the promise which belong to godlinesse, euen then

we may see, that for weaknes of faith, and coldnes in repentance, and slacknes in our sanc∣tification, we doe iustly feele the want of Gods sweet promises.

7 We shall not accuse God of hard dealing, if we consider how many waies he blesseth vs, and in how few things he humbleth vs: and if we thinke how many sinnes we commit, and how few he punisheth, how few duties we doe, and how many blessings he giueth vs. Let vs neuer maruell why we are often or much afflicted, why we haue not Gods promises fulfilled vnto vs: nay rather let vs for euer maruell at the goodnesse of God, which so plen∣teously rewardeth our small obedience.

8 We must not say with Peter, Lord I am a sinner, depart from me; but, Lord I am a sin∣ner, come neere to me, and draw me neerer to thee. They that will not draw neere to the thorne of Mercy in this life, shall draw neere to the throne of Iustice in the life to come: so* 1.1123 they shall go from the East of Gods mercy to the West of his iustice. And if the Lord hath sanctified your hearts, ye must know, that we drawe neere to God by meanes. The first meanes is prayer, we goe to God by prayer, not by paces: Prayer is a sacrifice to God, a refuge to man, a whip for the diuell. The second meanes is hearing of his word: if we will* 1.1124 haue God heare our prayers, it is meete God should claime thus much of vs, that we shuld heare his word. If we will say, Lord heare my prayer, he must say, my sonne hearken to my words. The Lord vttereth his affection in this, O that Israel would haue heard my com∣mandements. O Ierusalem, Ierusalem, saith Christ, how often haue I called and thou woul∣dest not heare: let all men know that there hath been no word from our birth to our death spoken to vs, but in way either to our saluation or damnation. The third meane whereby we draw neere to God, is by the Sacraments. The word it selfe is an audible word, the Sa∣crament is a visible word; the commandement is flat, 1. Cor. 11. Doe this. Esay. 55. Come buy and eate. Matth. 11. Come ye that are heauie, &c.

9 Great is the wrath of the Lord; if we looke to strength, are we stronger than the Lord?* 1.1125 Do we thinke to shift & escape his anger, or that we can abide the furiousnes of his wrath? That we cannot escape it, it is plaine, for the Lord is euery where; if we run from him, we run as in a circle, the further we run from one side, the neerer we run to another, and still we are in the Lord his compasse. If we run from the East, he will meete vs in the West: the Lord hath a chaine for vs, and will hold vs in darknes, so that easily we shall not be able to escape. Now for making our part good with the Lord, we are not, as Iob saith, rocks; or if we were mountaines, we should smoke, when the Lord doth blow on vs: we are but pot∣sherds, and the Lord hath a rod of yron to bruise vs; and such is the power of God, which we shall trie in our destruction, if we will not trie it in our saluation. What shall we then doe? Surely, hauing so mighty an aduersary, it shall be good to seeke peace and reconci∣liation with him. For as this is comfortable, he shall be our Aduocate, which is our Sauiour, and he that is our Sauiour shall be our Iudge; so this is as fearefull a thing, that he shall be our accuser which is our Aduocate. Yet therein is the Lord mercifull, that he doth not bring vpon vs a sodaine Outlawrie, but he fore-telleth vs of his suite, and there∣fore it is good to be reconciled: and for our reconcilement, because the first part standeth in a confession, we must acknowledge that we haue offered as much violence to the law of the Lord as we can, and that so we haue forfeited all our benefits, our bread, our sleepe, our apparell to the Lord. The confession of the whole plea is lost, if we confesse not all, otherwise we are in Adams case to bee condemned, who would hide his fault; and in the* 1.1126 estate of the damned, Matt. 25. who being accused, did plead againe, Lord, when saw we thee? or heard we thee? &c. There is no standing out with the Lord; but seeing we haue lost all, we must confesse all, that for knowledge the pap is stil in our mouthes, and in respect of* 1.1127 our liues, we are certainely fellonious vsurpers of his creatures; and so promise that here∣after we will doe otherwise: but if wee stand out (I say) with the Lord, nothing is to bee* 1.1128 looked for but eternal condemnation, mourning, and woe. And as we must confesse this, so must we stand against our selues, and so goe vp into the chamber of our own conscience, and award shame to our selues: and hauing such an hote controuersie with our own soules, the Lord will remit all.

10 We must learne to loue the Lord for himself, & not for our good: & let vs learne not

to indent with God, as if he will giue vs riches, or health, or power, then we will serue him,* 1.1129 or else not; for men cannot away with this indenting with them: but let vs say, rather, Lord take away my sinnes, and as for other things, Lord doe as it pleaseth thee. Thus Da∣uid did, when he was so disquieted in his kingdome by his sonne. Let vs desire this heart of God: for hee hath wrought euen in sinfull flesh to see life in death, health in sicknes, wealth in pouertie. And this if wee belieue, we may see the wonderfull worke of God, as well as our fathers haue done.

11 Many worldly wise men suspects vs of lightnes of beliefe, when we can so soone cre∣dite* 1.1130 the Word: but let no man thinke wee can be too credulous herein, seeing euery jote therein is as true, as if it had beene from Christ his owne finger, or vttered with his owne tongue. Deliberation is a goodly thing to a man indeede, but yet reason will let a man be credulous enough, and as hasty as an horse rushing into the battell, vnlesse it be in matters of religion, and of conscience, and then we feare that Christ would seduce vs, and we deale with him & his preachers, as though they were dangerous fellows. And therefore, though Gods cōmandements be neuer so plaine, yet they must goe vnder the examination of rea∣son. And because worldly men say either with Thomas, Shew me by experience this: or with Nicodemus. Shew me that by reason, and I belieue you: God can haue no dealing with vs, Oh is it not marueilous that the lumpe of foolishnes should call into question the Trueth of God 'which is Trueth himselfe, and dares not mistrust the worde but of a friend, of one* 1.1131 that is in some authoritie, though smaller credit aboue him? And yet they say Faith is too* 1.1132 hastie, it should take a greater pause, A deepe point of policie, to vse deliberation. Well, Faith is not to morrow, it must be presently: Christ gaue not so much respite to the young man, as that he should burie his father. And surely, if we knewe all, there is great reason of not staying n ithese matters. There will be embassadours to stay our well-doing, there are fellowes will vse a dialogue with vs, and surely if we will needs shake hands with the world, if we will bid the flesh farewell, and take our leaue of profit, it will be violence, rather then a habit at first: For these are such eloquent perswaders, that if a man admit their orations, he shall soone be pluckt backe from the right way, or it is a maruell else.

12 There is a great reason of honestie, that we will not obey God, if hee requireth our* 1.1133 obedience, wee haue other callings calling vs away; we haue a good liking of this, that Cae∣sar commandeth vs to waite vpon him in the house of exchange. Doth Christ not want a Christian, as well as Caesar doth want a custome? Surely, wee must needes haue leaue of Cae∣sar to serue Christ. Caesar is not greater than Christ, and therefore euen by demonstration, Christ must be first waited on. As for those that thinke, that the worshipping of Baal and of God wil stand together, & that we may serue Christ and Caesar, profit and religion: the er∣rour for the grossenes is not worthie confutation, for it is a manifest halting. The very cō∣mandement sheweth vs, that we must be knit to God, as a man is to his wife: It is a possessi∣on in priuate and not in common; if we do not so, iealousie will arise. But may not God and Caesar be serued together? It may be so, if they both command one thing: but I would wish a mans eye in the obedience bee still vpon God. For surely if God and Caesar bee followed in one thing; it is hard to say, how wee stand affected, whether wee followe God or Caesar. And for this cause the Lord is faine often to pull off the viz••rd of hypocrisie herein, that when God and Caesar haue parted companies, it may bee seene how many thousands goe after Caesar, and how scarce seuen follow the Lord. And if when God needeth, his glorie needeth; when his glorie needeth, his Church needeth: it is sure, that rather than the Church should need, Caesar must tarrie and giue place. It is beter that Caesar should want an auditor, than Christ an inheritour: if Church and common-wealth want at once, it is bet∣ter the Common-wealth should want, than Christ should be left destitute of seruants. Let vs therefore wait on Christ, not onely a mile or two out of the towne, but euen to the ri∣uers of Babel: and not onely so farre, as we can with the C••pernaites conceiue Christ with reason, but euen 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 iudgement, and to beare his crosse with Simon also if neede so bee, euen through the lane of reproches, though we see many pillars to fall away and to become flat Aposta∣tacs

through the ranke of false opinions, and though iniquitie so get the vpper hand, that there seemeth no religion to be left.

13 Then we may be said to walke after Christ, when as it is said Iob, 13. we haue troden his footsteps, when our steps stand as Christ his steps, that is, whē our paces stand as Christ* 1.1134 his paces and not contrary to Christ, but agreeing with Christ in wel doing. The best signe for our gouernmēt is to haue Christ & his word in our eies. But some through the blea••ed sight of their consciences are afraid, that Christ should looke behind, and see them for go∣ing backward, yea if they doe but dreame of him, if they see but Paul or some good man, they are afraid. But if we haue the peace and testimonie of a good conscience, we will desire that Christ would espie vs out, as he did Nathaniel, and others of his Saints.

14 There be some notable markes, whereby wee shall know, whether our trauell be to* 1.1135 heauen or hell. First, though a man be so close, that he will not open the way, whether he is purposed to trauell, yet a man shall espie his intent by marking, whether he sendeth his cariage: if our carriage follow the flesh, to the flesh we goe; if it followe the spirit, to the spirit it will carie vs, Galat▪ 6. If a man will conceale his intent, yet one may discerne it, by his iniquiring of this way or that way. If hee aske, how hee may goe to Canaan, and which* 1.1136 is the way through the wildernes, it is an argumēt he is going to the promised land. Third∣l••,* 1.1137 though he would keepe his iourney neuer so priuily, yet he is bewrayed, if when a man* 1.1138 speakes against his Countrie, and dispraiseth the Prince or people thereof, he begin to be* 1.1139 grieued, and take offence at it So if when men disgrace God his word, speake euill of the way of the Lord, reproch his Saints, we finde our selues mooued and not able to containe our selues from reprehension, it is a token, we are going to heauen-ward.

15 Oh that men would feare and follow the Lord: well, follow we must one way or o∣ther.* 1.1140 If wee will not follow the Shepheard to the fold, we must follow the Butcher to the shambles. If we will goe to the shambles rather than to the fold, we are beasts indeed, and as the case is with vs, worse than beasts. But men here haue gotten an old distinction, They say they will one day seeke the Lord, that is, when they are not able to turne their sicke bones on their beds, but seeing they offer their old sinewes to the Lord, he wil leaue them, and they shall seeke, but they shall not finde.

CHAP. XXXII.* 1.1141 Of Gods free Grace, Iustice and Mercie, and how we may trie our loue to God.

GOd (saith the Apostle) is a consuming fire, Hebrues 12. 29. Fire and water are merci∣lesse, who shall quench him, when hee burneth? there is nothing so cold as lead and nothing so scalding, if it be heated: there is nothing so blunt as yron; if it bee sharpe∣ned,* 1.1142 nothing so sharpe: there is nothing so calme as the sea, in a boistrous weather nothing so tempestuous: nothing so mercifull ••s God, and if he be prouoked, nothing so terrible to sinners. And if his mercy were seuen times more than it is, I know and am sure, that hee is prouoked. Well, as the Lord will haue his power knowen in creating the world, & his wis∣dome in gouerning, and his truth in his word, and his mercy in redeeming mankinde, so necessarily must his iustice be knowne in punishing, especially those, who seeing his crea∣tures marke them not, feeling his gouernance acknowledge it not, hauing his word regard it not, enioying his mercies inful measure, wilfully resist them all▪ If we so lie vnder sinne, and fancie to our selues the Gospell and promises, and mercie, we deceiue our selues, for as those that haue the fruites of the spirite, haue no lawe written against them; so they, that* 1.1143 haue not such fruites, haue no Gospell written for them. It is not the vniust man, that shall liue by faith (for hee lyeth vnder the law) but the iust, Gala. 3. Rom. 1. 17. Heb. 10. 38. Might not a man, thinke you, pen a Psalme of as many verses, wherin the foote might run in this tenour, For his Iustice endureth for euer, as Dauid had done of his Mercie, Psalme. 136. The Lord will not part from any drop of his mercy to them which first haue not bin* 1.1144 swallowed vp of his iudgements, which haue not laboured and been heauie laden, which

haue not beene locked vp in hell for a season, and felt for a time the fire thereof in their bones, which haue not been baptized with the baptisme of their owne teares. He that feeles not these things in some measure here, elsewhere shall he feele them. It is the iudgement of Abraham. The diuels policie in youth, in health, in prosperitie is to sing vs songs of God his mercy: but in age, in sicknes, in tribulation, vpon thy death-bed, he will make such reasons for his iustice, as we shall neuer be able to answere. Wherefore the Lord hath (to make it more terrible in our eyes) put vpon it the name of his most wrathfull indignation, fierce and heauie displeasure. It is not for vs, as we do, to put the remembrance of this farre from vs, or to shift it lightly by turning ouer to a Psalme of mercy, but to terrifie our owne soules with it, and to cast our selues downe with the trembling consideration of his iudge∣ments. Of one example without a precept nothing is to be concluded, and therefore in great wisedome that men at the last gaspe should not vtterly despaire, the Lord hath left vs but one example of exceeding & extraordinary mercy by sauing the theefe on the crosse* 1.1145 by faith onely: yet the peruersnes of all our nature may be seene by this, in that this one serueth vs to loosnes of life in hope of the like, whereas we might better reason, that is but one and that extraordinary, and that besides this one there is not one moe in all the Bible; and that for this one that sped, a thousand thousands haue missed: & what folly is it to put our selues in a way, where so many haue miscarried? To put our selues in the hand of that Physition, that hath murthered so many, going cleane against our owne sense and reason, whereas in other cases we alwaies leane to that which is most ordinary, and conclude not the spring of one swallow. It is as if a man should spur his asse till he speake, because Ba∣laams asse did once speake: so grossely hath the diuell bewitched vs. And yet, if we mark in that example which the diuell so oft tempteth vs with, we shall see euen in that little time* 1.1146 he liued, sundry good works, as many as in that time & case would be required: first, prayer, secondly, confession: thirdly, glorifying of Christ: fourthly, humilitie, remēber me▪ fifthly,* 1.1147 reprouing of his fellow: sixtly, acknowledging of his own deserts: seuenthly, patience. And it is to be thought by these few, that if he had liued, he would not haue been behind any of the Saints. The root being holy, the brāches must needs be like vnto it. My sentēce is, that a man lying now at the point of death, hauing the snares of death vpō him; in that streight of feare and paine may haue a sorrow for his life past, but because the weaknes of flesh, and the bitternes of death doth most commonly procure it, we ought to suspect our selues if we neuer sorrow till then. And therfore let vs store our selues with good things against the euill day come vpon vs, for our life past: for as that man, which in his health and good suc∣cesse* 1.1148 hath been diligent to feare God, and to do good, feeles in his sicknes an vnspeakable comfort, which he would not misse for all the world, and a mighty boldnes to speake vnto God, towards whom he knoweth he hath not beene vnkind, doth not feare at all: so that man, which whiles the world prospered with him, neuer thought of God, nor regarded his word, nor the preaching thereof, when the visitation of the Lord is vpon him, when God shall take his soule from him, his case is most miserable, feeling no comfort, nor daring to speake to God, whom he hath neglected. And sorrow such a one neuer so much, yet he* 1.1149 doubteth, and must needs doubt, for that he knoweth not, whether his remorse be of the loath somnes of sin, or for the feare of death, & whether he be humbled before the Lord, or before sicknes. It is good policie to print his iudgements first in our bowels, and to diet our selues more sparingly with his mercies, least making vp our sins in the remembrance of his mercies, they breake forth & flame to our confusion in body & soule euerlastingly, Eccles. 12. Psal. 73. Heb. 12. Rom. 11. Thy iudgements are as the great deeps. Then to feare God when he sheweth mercy, and to loue him when he executeth iudgements are two hard things, yet necessarie. Howsoeuer God doth now forbeare, he will not doe so al∣waies,* 1.1150 but he will set him downe in his iudgement seate and throne of iustice, and our chiefe care must be, how we may appeare without feare and trembling before him. This is it that we must thinke of at midnight, what we shall answere that dreadfull Iudge, when he shall aske for our account. Let vs set him before our eyes, not as our fond braine is wont to imagine of him, but as the Scriptures describe him. When he will arise to com∣maund the Angell to blow his trumpe: such a God as the Seraphins hide their faces at his

glorie; at whose presence the mountaines smoke and melt away; whose wrath shall shake the foundations of the earth; who ouertaketh the wise in their policie; who wil not account the guiltie innocent; at whose purenesse all our innocencie is as a stained cloth; whose iustice the Angels themselues dare not call for; whose iudgement when it is once k••••dled, burneth to the bottome of hell. Let this God take his place, let him trie our hearts, and* 1.1151 examine our thoughts; let him call for the account and take his reckoning: let vs thinke how we shall stand before him quietly with peace of conscience, who is it that can doe it, Esa. 33. 4. let him of vs come forth? Alas none shall dare to doe it. If the Lord in his owne person should appeare vnto vs without Christ a redeemer, we should flie from him with horrour and feare, and neuer be able to stand in his sight.

2 He that searcheth the maiestie of God, shall be ouerwhelmed with glory, but he that searcheth out the mercy, how much more shall he be ouerwhelmed of ••••? His iudgements be as a great deepe, but the deepe of his mercy swallowes vp that deepe. Wherefore well said Chrysostome, Great is the hell of my sinnes, but greater is the deepenesse of thy mercy* 1.1152 O God. The Scriptures attribute to Gods mercy all dimensions. First, depth; it fetched Dauids soule from the neather most hell, ergo it reacheth thither. Secondly, breadth; for* 1.1153 that he setteth our sinnes vs farre from, as the East is from the West. Thirdly, length; for it extendeth it selfe not to the cloudes only, but to the stars, which (as Iob saith) are not cleane in his sight, yea euen to the Angels, in whom he hath found folly, so that but for his mercy they could not abide his triall. Nay God is able to forgiue vs more, than we are able to sinne. And indeed mercy is the gate of the Almightie. By no other qualitie of his can we be suffered to haue entrance or to approch vnto him. All other things hath the Lord done in measure, number, and weight, sauing his mercy in our redemption, wherein without measure & beyond all number and weight he was mercifull: two drops of bloud had beene sufficient, or one cup of his bloud, but the whip pierced his skin, the thornes his* 1.1154 flesh, the nayles his bones, the speare his heart, and his very soule was made a sacrifice for sinne.

2 When we loose an outward benefit, we must not so thinke of it as of the losse of Gods* 1.1155 fauour: but what doe blinde people regard Gods grace? So they haue plentie of corne and oyle, they respect not the losse of their soules: whereas if all the creatures of the world,* 1.1156 should weepe for the losse but of one soule, it were too little. Yet our people, so they may eate of the Lords bread, and enioy the fat of the earth, care not whether the Lord shew a lightsome, or a fearefull countenance vpon them. Wherefore because we set so little by that which the Lord sets at so high a price, the Lord will take from vs that which we e∣steeme so highly, and bring vpon vs some sodaine desolation.

4 We must euer desire the first fruits of the Spirit, but hauing attained the first begin∣nings* 1.1157 of Gods grace, we must euer waite for the increase of it by degrees.

5 When we haue receiued mortification and sanctification as hansels of Gods mer∣cies, then may we hope for heauen: for they that haue receiued grace, shall also receiue glorie.

6 The graces of God are not in his children as morning mistes, but as well builded* 1.1158 towers to continue all assaults.* 1.1159

7 Diuersitie of gifts should not make vs disagree, or to enuy one another, but rather should binde vs in loue to embrace one another, that so we might be profitable one to another.

8 The Lord hath such respect to his glory that he will giue gifts when he might iustly punish, therfore we ought not so much to reioyce in the possessiō of earthly blessings: for the Lord giueth many blessings to stop the mouthes of vnbeleeuers, and to call sinners to* 1.1160 repentance: which if they neglect, then assuredly the Lords wrath will be more fierce a∣gainst them. The wicked haue no cause to reioyce, that the Lord smites them not, for he lets them prosper for a while, that their cōdemnation may be more iust when it commeth. Trie thy selfe thus: if thou profitest by Gods correction, it is a signe of grace: againe, if by his patience thou takest (as a good sonne) occasion to repent, and doest studie to come out* 1.1161 of thy sinne, it is likewise a good argument of Gods fauour.

9 God is slow to wrath, yet let vs euer remember that albeit he suffered Israel long, yet at the last he destroyed them all, that none of the vnbeleeuers entred into the promised land. Wherefore we may not conclude, that because the Lord punisheth not as yet, there∣fore he will not punish at all: but confider that all such as respect not his mercies in time, shall at the last feele his iustice.

10 The thing loued is much desired and sought after, whereby we may take a triall of* 1.1162 our loue to God, or of our loue to the world. First looke, what we loue indeed, we spend much time in it, and can be content to affoord houres, daies, weekes, yeares, yea and age•• too in it. And yet with all the contentions we may, we get not to the worship of God, Dauids seuen times a day, nor his morning, noonetide, and euening exercises, hardly we affoord the Lord his Sabbath. Secondly, we bestow our thoughts and our affections much* 1.1163 and liberally on the thing we loue: the Apostles were so troubled with bread, that they could not vnderstand Christ speaking of the leauen of hypocrisie. Thirdly, our loue to a* 1.1164 thing is shewed, when we are skilfull and painfull in commending the thing loued. The Spouse in the song of Salomon was very perfect in setting forth the parts of her beloued: she knew the time of his going, she was acquainted with his attire: she was rauished with his beautie: she was priuy to his cōming to her. Men shew forth their loue to earthly things in their great skill in buying and selling, Amos. 8. in the signes of heauen & colours of the skie Matth. 16. in our statutes & penall lawes. Micah. 6. but in the law of God they be scarsly wained. Fourthly, a man shall see his loue by his great zeale, whereby he is caried to bring* 1.1165 the thing to that he loueth, as Esay 9. 7. when the zeale of the Lord is said to bring our re∣demption to passe. Certainly, euery man is eaten vp with one zeale or other. The godly seeke gaine by honest meanes if they can, but rather than the wicked wil loose their gaine, away with honestie, away, say they, with Christ, as Iudas. Fiftly, the great reioycing which* 1.1166 we haue, bewrayeth our loue, as Dauid doth, Psal. 4▪ 7. after that he had the thing he desired, the countenance of the Lord, he saith, he had more ioy of heart, than they of the world had, when their wheat and their wine did abound. But immortalitie, the blessing of the right hand, is lesse esteemed among vs, than riches, which are the blessings but on the left hand, Prouer. 3. Blessed indeed are the people, which are in such a case, but more blessed* 1.1167 are the people, which haue the Lord for their God. Sixtly what we feare to forgo, that we loue* 1.1168 to haue. Pilat cared not to forgoe Christ, but he was afraide to loose Caesars fauour. Lastly* 1.1169 we loue that well, which we are grieued to part with, so did the young man in the Gospell shew his loue to riches, who hauing a discipleship, offered himselfe freely; but when he saw he should forgoe all he had, he rather forsooke Christ than his riches. We must looke where we loue. The purest thing mingled with an impure and base thing is made most corrupt, as gold mingled with drosse, wine mixed with water, what more precious than the soule 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 himselfe possesseth neither gold nor siluer, and if they were things meerely good, he would not want them, because he hath all good, that is, those things, which are alwaies good.

11 Christ is not as a Well locked vp or drie spring head, but an open and plentifull* 1.1170 fountaine, from whence runne streames on euery side to the lowest vallies, euen the plea∣sant riuers of grace.

CHAP. XXXIII. Of Godswrath, and iustice, and mercie.

THere are three things which doe slake our paines in this life, mittigation, hope, and comfort, but none of these can helpe in hell. For the first we know the rich* 1.1171 man could not haue•• drop of water. In this life, it may fall out, that a man that whippeth vs an whole day long may be weary, but our tormentors in hell are spi∣rits, and therefore neuer wearie. Againe if such whippers in this life should neuer waxe

wearie in whipping vs, yet it may bee they shall kill vs, or at the least leaue vs nu•••• and senselesse, but in hell though our bodies continually burne, yet shall they neuer consume. Thirdly on earth, though neither tormentors waxe weary, nor we tormented be cōsumed, yet the whippes and instruments would weare and waste, and should haue some ease that way: but hel fire is vnquencheable, and the worme of conscience vnsatiable; and therefore no hope of mitigation. But what comfort is there in hell? if the sight of the pleasures lost, which they might haue had, if the beholding of our enemies aduanced into that glory, which we could not denie to them, and wish for our selues, if the entring into paine and shame euen before our aduersaries, whom we hate, and in whose sight we would bee better esteemed, doe increase the paines of the sufferers, then all these shew there is little comfort in hell. First the damned shall be within the hearing of this, which they haue lost, Come yee blessed of my father; and the godly shall be within the hearing of this to the damned, Goe yee cursed into euerlasting fire. The wicked indeede shall remember their pleasures, they had on* 1.1172 earth, but to the increase of their woe, for it is a double miserie to haue beene happie, and now to haue lost it. The old man in the comedie saith, I haue a sonne, nay, alas, I haue had a sonne. 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 bee in the hand of the diuell their enemie, and hee shall torment them euen in the sight of the godly, whom they hated as their enemies; the diuell played with them in this world, but hee will not play with them in his kingdome, and therefore there is no comfort. The last helpe is hope, and but for that, they say, the heart would burst, and surely for any hope in hell their hearts may burst indeede. Oh, saith a heathen man hoping for release in time, God shall also giue an ende to these euils. But here is our hope of ende, for the inhabitants of this place are im∣mortal, so that though they haue but one good thing which is immortalitie, yet euen that is such a thing, as makes their paines the greater: what auaileth it to knowe these things, if the Lord doth not keepe vs from them. Feare them therefore before hand, and ye shall escape them; neglect them, and ye shall fall into them. No man is so deepe in hel as he, that least thought of these things. And if the speech of this be so vnpleasāt vnto you, what think* 1.1173 you, will it bee to them that shall feele it. Well, though wee were not told, and if I should hold my peace, the fire burnes still, and if yee neglect to heare of it, by experience ye shall feele it.

2 When we are to speake of the displeasure of the Lord, we are so become humble sui∣ters* 1.1174 to God, that he would reueale more to the hearts of men by his spirit, than the mouth of man is able to deliuer. For the tearmes of wrath and fire are not able to vtter the depth of the iudgements of God, though for our capacitie he can vse no words more vehement to vs. For as in expressing the power of God, the highest name wee can reach vnto, is to call him King; so to expresse his anger he often challengeth to himselfe the title of wrath, whereby he sheweth to vs nothing else, but that he is purposed to plai•• the part of an an∣grie one, as if indeed he were angry: and though it be true, that we finde no such affections fal into the Lord, yet because we cannot otherwise imagine how he should be reuenged on the vngodly, he is content to instruct vs herein by the name of an angrie God. And indeed it is the purpose of the Lord in such places to shew his iustice to mē, but because to say the Lord is iust, moueth too little, he somtimes saith he is angry, to moue vs more effectually: out of this attribute of the Lord wee may make our profite. First nothing in the world, no kinde of word setteth out the vile nature of sin more than this doth, to say our sins make the Lord angrie. It carrieth some force to say, that sin is the worke of the flesh, to call it the worke of darknes the worke of the diuell, and all these are effectuall: but none of them is able to come into the balance of comparison with this one, that it moueth the Lord to wrath, because though it be not possible, that God should be angrie, yet if it were possible,* 1.1175 that any thing should doe it, it is sinne. Secondly, I would haue no man henceforth per∣swade himselfe, that God will be a proctour of his sin, or that he will giue him pillowes to ease, bolsters to hold out, or curtaines to couer his sin, for sinnes moue the Lord to wrath. He could not leaue sin vnpunished in Dauid his chosen, nay he would not spare his whole Church the people of Israel from punishment, and therefore hee will not beare with one

particular member. Leaue men and come to Christ, who though he had comitted no sin, yet because he tooke vpon him our sinne, how was he punished: though he liued in al obe∣dience, first in heauen, & then in earth, yet when he came to death, how bitter was that cup of wrath to him? If God then did not beare with sinne in his Sonne being but imputed vn∣to him, he will not bee a bearer of vs in sinne, hauing to the full committed it, but we may well make our accomptes, come sinne, come wrath. Thirdly, if the Lord be angrie with our inuentions, which do not hurt him (for though kings did incampe thēselues against him, he would laugh them to scorne) then had wee neede to bee angrie with our sinnes, because they will else throwe vs downe into hell. If this word Wrath now will not moue vs, surely it would not moue vs to see the mountaine of smoke, as that of Sinai.

3 Grieuous is the paine and vntolerable is the the griefe of hell fire, to be burned is the* 1.1176 most grieuous and painefull death that can be, it is terrible to euery part of the body for a man to feele his blood and his fat to drop away from him. If wee were threatned to hold our hand ouer a fire of wood, it would make vs doe any thing, yea things vnlawfull to a∣uoide it without Gods especiall grace assisting vs: but alasse this is nothing to hell fire, and yet we will not auoide sinne, which will kindle a fire vnquenchable, and our bodies shall neuer bee consumed. Nabuchadnezzar had twentie seuen prouinces, Daniel 3. and yet but three men amongst all them refused to fall downe to worship the golden image for feare of fire. But we neede not goe to Nabuchadnezzars time, we may looke backe but into Queene Maries time and see many that for feare of fire did vndergoe things vnlawfull a∣gainst their owne conscience to their despaire. And yet this was but a materiall fire, but of the Lords fire we must conceiue otherwise. In Esay hee saith, hee will haue it made with pitch to make it noysome to our members, and he will haue a riuer of brimstone to feed it, that it shall not be drawne drie. If this be the reward of our neglect, why doe wee heape to our selues, an heape of chaffe; If fire come, why will we be as stubble▪ If this argument, this firie argument wil not cause vs to feare, nothing will cause vs. If (as it is said) in the schoole nothing mooueth more than that, which hath both reason and sense, then surely fire may* 1.1177 moue vs, which both reason and sense doe cause vs so to feare. More plainely, there are but three things in the world, which wil bring a man from wickednesse, shame, griefe, and feare: Shame preuaileth a little now adaies, because there be so many wicked, that will co∣uer anothers shame: & griefe is put to silence, for if that come, we say it is an humour, and whether it be so or no, they will driue it away, if they can, with merrie companie. But when it comes to feare, no mirth will serue the purpose, as we see in malefactours condemned to death, no mirth will make them merie. Nay the most sluggish beast the Asse, and though yee beate him, vntill he die, yee shall not get him to goe into the fire for feare, and yet wee more vnsensible than any beast, will not bee moued a whit. And this fire of the Lord is so∣daine,* 1.1178 and continual in that day, when no Tertullus can stand vs in stead to plead for vs, no bribe will be able to speake for vs, for that will be a terrible day for all bribers. But suppose he would take a bribe, what bribe wilt thou giue him for the sinne of thy soule? The whole world is not enough, but though it were, the whole world shall bee destroyed, how then canst thou giue it?

4 If we will be truly prouoked to mercie, first let vs looke to the Lord himselfe, what∣soeuer* 1.1179 he can doe, there is mercie with him. All his wayes, saith the Prophet, are mercie: he hath stepped no where, in heauen, in earth, or in the seas, but the Lord hath left some print of his mercie behind him, if we could follow him in those paths he wēt in. Secondly, the earth doth not onely receiue this print of Gods mercy, but repaies mercy to vs again: and surely, if the creatures should not be merciful to vs, men were in an euill case. Now be∣cause* 1.1180 all mercie consisteth either in giuing or forgiuing; and there is no mercie but it is in one of these two, therefore in respect of both these we shall see how the Lord esteemes it. First, for the mercie of forgiuenesse, Matth. 6. our Sauiour Christ his aduise is, that if wee please God in this kind of mercy, euen in the immediate worship of his name, he is content to break off al his right to himselfe, that we might pay this debt of mercy to our brethren, which is more acceptable to the Lord, than any kind of sacrifice whatsoeuer. And surely al our sacrifices tend to this one sacrifice of mercy, & therfore mercy is better than all other

sacrifices. So that this pention 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 our selues in debt with the Lord, euen to the summe of a thousand talents doth not so much grieue him, as the retaining of this pension from the Lord, where for the seruants debt no manner of euill words are giuen, but all is forgiuen, but after when this seruant denies the pension of mercy, then the Lord takes the matter hotly, and the other debt did not so much grieue him as this. But to examine these things in the ballance of our owne reason:* 1.1181 if two men are to passe by a place, where lies no small danger by reason of the hot pursuit of their enemies, and one of them going ouer by a bridge escapeth, and when this other is to escape by the same meanes, he drawes vp the bridge after him, as not content the other should be deliuered with him; we would condemne this fact. The same is our case: we escape sinne the common enemie of our soules, onely by the bridge of mercy: and now* 1.1182 we are escaped safely, our brother is to come ouer the same bridge, and we pull it vp, this* 1.1183 is a singular inhumanitie, and a high point of profound malignitie, though the Lord in∣deed will make him a new bridge of mercy, howsoeuer we shew our malicious minde. Now to come to our selues: whether is it not vsuall with vs to sacrifice with Caine, and yet to knocke Abel on the head; and whether we say not Lord forgiue, but we forgiue not: we forget, but we forgiue not; we forgiue, but we forget not: as it pleaseth vs thus to* 1.1184 distinguish? and let these things speake whether we haue mercy or no. And for giuing, which is the other part, that it be certaine, that God shewes his will herein, that he would* 1.1185 haue our bowels opened to the poore, because he might haue made all rich, as well as one rich, but that he left some poore to try vs. He had enough in store, & could haue made the poorest equall with the richest, but that he had met with vs, that we neede not to com∣plaine, and say (as some might haply haue done) we want some, to whom we might shew our thankfulnesse. The whole earth is the Lords, and what can we giue him, our weldoing extendeth not to him, he needs it not, we can do him no good, but for his sake oh that we* 1.1186 might do good to men. For this cause I say, the Lord hath giuen the poore a bil of his hād for the receiuing of his right, which is due to himselfe, in these words: Whatsoeuer men do to one of these little ones, they doe it to me. Neither hath the Lord onely shewed his liking of this kind of mercie, he hath giuen vs reasons why we should so doe, as Luk▪ 6 Giue and it shall be giuen to you againe: these are brethren, and therefore inseparable; if we giue, it shall be giuen vs againe. If then we will driue away famine from the land, we must giue, so that with this sacrifice the benefit of the whole countrie is purchased. But beside this, Matth. 19 it is said, Giue to the poore and ye shall haue treasure in heauen. So that we shall not onely haue mercy, if we shew mercy, but the Lord himselfe will shew himselfe exceedingly thankefull to vs for the same. And yet we see our diffidence herein: And as the seede is not the grounds that re∣ceiues it, but his that sowes it; so that, which is bestowed in mercy, is not so much his, vpon whom the gift is bestowed, but his that bestoweth it. So here is another reason, we must giue because we haue receiued it, the Lord requires nothing but his owne, he requires no∣thing to be giuen, but that we haue receiued of him, & therefore we see of them that recei∣ued talents, the Lord requires nothing to be repaid but his own. There is & hath bin these many daies 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 vp from the people, which though it be a iust conceiued wrath, yet I thinke we measure thē not by the right measure,* 1.1187 that is by another measure than we measure our selues by; for we haue a talent of riches, as they haue a talent of knowledge, wherein we are as slacke to performe mercy to the* 1.1188 poore, as they to the ignorant; so that in condemning them, we condemne our selues. For as it is sure, that the haruest is great in spirituall things, & there are but few labourers, so in* 1.1189 respect of temporall things there is as great an haruest, & the labourers are as few, because as the ignorāt people are the haruest of the learned Ministers, so the poorer sort is the har∣uest of the rich men. Another reason is this, because we cannot retaine, it is therefore a good policie to giue, and to make vs friends of the wicked Mammon. We cannot carrie any thing with vs from hence, haue we neuer so much: here it is gotten, and here it is gone: and though we could carry our gold with vs, yet when we come in another world,

that which is currant here will stand vs in no stead, for it wil not go for currant there. Wel, admit, these things could doe vs good, yet we cannot carry them safely with vs, for there are many robbers wil meet vs in the way, & therefore we must follow the manner of them, that go by pirats, they carry not all they haue with them, but they commit all to others of their friends by writings and bils, which we see to be vsed of our exchangers: So then wee must carry with vs only our bils, which will stand the spoilers in little steed, though they light vpon them. And surely the Lord hath made the rich his factors and exchangers here on earth, and seeing the Lord hath giuen vs a bill of his hand for that we commit to the poore, we may safely make our claime to all, for this bill will goe with vs, and shall be reade euen at the iudgement seate, when Christ himselfe shall say, Looke what ye haue done to one of these, ye haue done it to me. So that it is good to shew mercy, because otherwise wee cannot long keepe that we haue: & surely if that which is spoken of mercy in the world should be cut off, a great part of the Scriptures shuld be don away. But amōg many reasons this may moue vs to mercy, that in the time of iudgement the Lord will be content to leaue off all other actions of knowldge, and truth, &c. and come to this one of mercy. And albeit the Lord may challenge the other too, yet because the special clause of iudgment shall be con∣cerning mercy, we must specially looke to this. To apply this to our selues I neede not, I cannot accuse men, all mens mouthes wil condemne thēselues, the Preachers of the word neede not to bend their braines to finde out an accusation for this point, because all men can doe it; & what is more vsuall than this, mens deuotions growe cold. And indeed there is greathardnes of heart, there is much complaining, but little redressing, and therefore, seeing the land doth accuse it selfe, I accuse it not.

5 This is the difference between the punishments here & those in another life? here no* 1.1190 vehement punishment is permanent, there the punishment is euerlasting & yet most ve∣hemēt. Alas that there are no more fit termes to expresse it. But small perswasion wil serue, and a twine threed wil draw him that belongs to God: but if he be a child of reprobation, a cable rope wil not serue; and though he should see the smoke and the mountaine of fire, yet will he turne and sowse himselfe in the mire of sinne like a sow. Take a man in a fit of a burning ague, and ye shall heare him vtter such words, and so protest of his paine, as if it* 1.1191 were v••s••fferable, but this is another manner of age, and shall vexe vs more than all the burning agues in the world, and yet it shall continue. Paul alleageth a very plaine reason why there is so little mercie among men. Euery man seekes his owne, and we seeke not the things one of another▪ We forget we are members one of another, and therefore the Lord needes nothing but our owne mouths to condemne vs. 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 vs the sonnes 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, then he is thy brother too, and if he be thy brother, I say to thee, as Malachie saide of the fatherhood, If God be thy father, where is his feare; so if he be thy brother, where is thy brotherly loue? But Christ hath yet another reason, we are not onely brethren, because God is our father, and Christ our brother, but for that we are as neerely knit in coniunction, as the lims and members of the body. So that the cause, why we shew no mercy is, because we cannot perswade our selues to be members. Of the pri∣mitiue Church and the faithfull congregations gathered by the Apostles it is saide, there was but one heart, one will among them, and therefore no doubt but one body; for there can be but one heart in one body, and it were monstrous in one body to haue two hearts, The lawe of members is, that looke what one member receiueth, is receiues not for it selfe alone, but for all the rest too. The eye it sees not to defend and helpe itselfe alone, but it sees for the hand, for the foote, and for the other parts of the body. And so by the law of members, if wee haue any thing, wee must bestow it on the whole body, and as well on the foote as on the head. Euen so doth one member receiue the benefite of a∣nother, that as the eye seeth, so all seeth, as the hand writeth, so all write; and wee knowe the least benefite or hurt which is in any member is ascribed to the whole body, as if but

the finger ake, we say we haue an ach; if the naile be hurt, we say we are hurt; if the foote be whole, wee say we are healed. Then if this affection be not in vs mercifully to impart one to another, as one member is seruiceable to another, mercie is not in vs. If we be grie∣ued for any, it is but a complaint of the mouth: we can giue him a Lord helpe him; but Christ did not onely see one so, but he wept ouer him, he wept not onely, but touched the verie leprous, yea and he healed them. Well, if there be no mercie in vs, with what face can we come to the Lord, and say, giue vs a kingdome, let thy kingdome come, if wee denie to our brethren the gift of so much as of a peece of bread: and how can wee looke vp to heauen with any hope to come thither, if we haue laid vp no store there before hand? God scummeth away the drosse of his Saints by Crosses, yet breaketh not his holy coue∣nant with them, but performeth it, through many tribulations which they deserue and pul vpon themselues. When the Lord threatneth, we are often driuē into a secret murmuring and impatiencie of spirit, but we must know that his minae be as medicinae, the meanes of the Lord are medicines. And wee are too nice Christians if wee cannot abide to bee threatned, seeing God his iudgements are often greater mercies, than euen the continual & ordinary mercies themselues. Nay because the Lord would not destroy vs, hee threatneth vs, hee hath not delight in the death of a sinner, & therefore he threatneth death vnto vs, because he would not haue death come vpon vs. For as the mercies of God are iudgments to some that abuse his mercies, so the iudgments of God are mercies to others, because they cause them to obserue his wil, and to enter into a new league with him. And this is that the Apo∣stle saith, all things turne to the best to them that loue God; all things, the very melan∣cholie of the diuels, euen hell fire: for the bitternes of threatnings are fore-warnings to the godly, that they should not be destroyed with the world in the ende.

CHAP. XXXIIII. Teaching vs why we are specially to keepe watch and ward ouer our hearts.

SO corrupt is the heart, as being the fountaine of all sinfull actions,* 1.1192 that although wee shoulde neuer haue patternes of impietie, yet our owne heart would schoole vs sufficiently to the waye of de∣struction. Reprooued then bee their Doctrine, who thinke that a man is not naturally inclined to euill, or that nature is not who∣lie inclined to sinne, but that by example and allurement man is corrupted and infected by others. The occasion of euill may bee outward, but the cause of it is inwarde, not of others but in our selues. And good reasons there bee therefore, that wee should still haue an eye to our hearts. First, our hearts doth carrie with it most commonly all our senses, so that nature taught men of the world, that the eye seeth not but the heart, it is not the hand that touch∣eth, but a certaine force proceeding from the heart, and exercised by the hand; and see∣ing nor sense left in the body. From hence it commeth, that great sounds and strange noyses are nothing heard of, our eares attending vpon our hearts, and our hearts being throughly occupied about some other obiect. From hence it is that goodly shewes, able to rauish the sight with delight, are not so much as seen of vs, our eies being wholly restrai∣ned about other things whereabout the heart is occupied: yea from hence it is, that wee stumble sometime on the plaine ground, and our feet do faile vs in most faire places: our feete attending on our hearts, and our hearts being carried vehemently vnto some other matter. Although then we ought to keepe with great care our eyes, our eares, & our hands, with all other parts of the body, yet it standeth vs in hand to keepe diligent watch & ward ouer our hearts, by which all the other partes are moderated and ruled. Another reason why wee should haue speciall regard to our heartes, is because they make or marre all our actions. If the heart be pure, all our affections are pure, though Christ; through some de∣fectes be mixed therewith: if our hearts be not sound but corrupt, then the things in their

owne nature good, by vs are made impure & corrupt. It is without all controuersie, that it is our corrupt nature which corrupteth vs, either to be slacke in weldoing, or to leaue a good thing altogether vndone, to be so prone to euil-doing, or to rest too securely in it being done. And albeit, many occasiōs may be pretēded to stay vs from good, which may seeme to carrie some shew of good, yet they are deceiuing corruptions, and full of rotten∣nesse at the core, as experiēce prooueth. Some are kept backe from catechising of their fa∣milie, because they would not be made the by-talke of the people, they would not men* 1.1193 should talke of them, and tear me them a precise company. Some goe aloofe and walke a∣long from pure zeale in good works, that they might retaine their libertie in buying and selling, and so better take order for domesticall expences, which they thinke would fall to the ground, if God should be purely worshipped. And indeed euery thing creepeth vnder colour of a good thing, and they will turne out nothing naked, but with one rag∣ged reason or other, although their pretences be of an ill die, or their reasons not able to keepe them from any iniurie of the weather whatsoeuer. They are carried away with the deceiueablenesse of sinne, their corruption deceiueth them, they are beguiled with the di∣uels* 1.1194 sophistrie in putting that for a cause which is no cause at al. But this hypocrisie of hart may appeare not onely in not doing of good, which we should doe, but also in doing of good otherwise than we ought to doe. To leaue sinne in it owne nature is a commenda∣ble thing, but if we doe it for feare of punishment, or for shame of the world, rather than for conscience of sin, it is not at all praise worthie. The adulterer may restraine his loath∣some and sinfull action, not for that he feareth to defile himselfe with sinne in the sight of God, but because he would not be knowne to haue sinned in the sight of the world: the theefe may surcease from actuall theft for feare of the law, and to auoide the gallowes: but neither of these haue repented of their sin, though after a sort they haue left their sin. This is manifest, in that they leaue not euery sinne, as true repentance doth, without all excepti∣on or dispensation, but onely those bloodie faced sinnes, which ciuill discipline censureth with shame and suffrings, as murther, treason, adulterie and theft, making no bones to commit sins as grieuous before God, though not so punishable before men, as are swea∣ring, prophaning of the Sabbath, lying, drunkennes, & such like, which sinnes if they were worthy of imprisonment by law, either men must change their accustomed course, or all the prisons in the realme would not be able to receiue the offendāts. Such men learne the common statutes and penall lawes of the land; the lawes of the Lord, the statutes of the highest they will learne hereafter. If they had a conscience of sin, then it should be in vni∣uersall, not in particular, because one sinne is as grieuous to the Lord as another, and no sin must haue a placard before his presence. Other will leaue sinne, because they haue beene in seruice so long, and spent their body so much in sinne, that now (not that their action is* 1.1195 lamed, but because their abilitie is gone) they for feare of some sickenesse will leaue it, but if they might runne through a new body they would runne through their old course a∣gaine. Others haue consumed all to feede and cloath sinne, and therefore now because their purse constraineth them, not because the law commaundeth them, or the curse fea∣reth them, they count it for husbandrie to staie a while. Others being somewhat politike, thinking it good to get some profit, that may giue longer life to pleasure hereafter, for a while bridle in their wantonnesse, whiles they haue gotten some sure hold of their inheri∣tance, and after, so soone as they haue brought with sorrow their fathers olde age to the graue, recompence the diuell with their hote pursuite of sin, much more than they lost in their former sparing of sin. Others when either for deadnes of nature, or want of abilitie, or feare of man they dare not, or cannot commit sinne in their owne persons, yet they drawe ouer as much pleasure as men in their case may doe, by commending and chronicling of their owne sins past, or by laughing in their sleeues at the artificiall sinning of some other present. They can laugh at sinne hartily, whereby they shew they cannot mourne for sinne hartily: they make a mocke of it, & therefore bewray they haue little conscience of it, and* 1.1196 therefore they die in their sinnes, howsoeuer they haue left their sinnes To deale carefully* 1.1197 in Gods worship, and faithfully with man, are things both commaunded and commen∣ded; and yet to doe them without zeale of Gods glory, and with a care or our vaine glory,

rather to win credit to our selues, than to gaine credit to the Gospell, is neither commen∣ded nor commaunded. And yet how many beguile their owne soules hreein, it may ap∣peare by so many frequenters of the word, and so few fruitfull hearers of the word: if they profit not, it grieues them not; if they remember it not, they ••est at it; if they cannot* 1.1198 speake of it, they scoffe at it, and yet they thinke they be great protestants. Many good∣ly and godly things we may seeme to doe before men, and be thought to be petty Angels come out of the cloudes, and yet being impoisoned at the hart with vaine glory, the Lord hath no delight in vs, our owne hearts euen in these glorious workes doe accuse vs, our consciences doe controll vs, and without repentance, God that is greater than our con∣science, will in the end condemne vs▪ Contrariwise, be our action neuer so beggerly for want of abilitie, neuer so deformed for want of beautie in the eyes of man; yet if it com∣meth from a sincere heart, sound and sincere in the eyes of the Lord, it is acceptable, and through Christ accounted righteousnes vnto vs. If then for sins sake we leaue sin, and lea∣uing* 1.1199 sinne repent of sinne, & repenting of sin leaue sinne, though the lees of it remaine in* 1.1200 vs; if for righteousnesse sake we labour for righteousnesse, ••hough an essentiall righteous∣nesse be not inherent in vs, though we do not all good we loue, but in loue desire to doe it; though we leaue not all sinne 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 euill we leaue is discharged, the euill we desire to leaue shal not be imputed. True it is indeed no mā can say, my hart is vpright, I am pure, if he measure himselfe by the rule of the law, which thing whosoeuer seeth not by his manifold corruptions, as yet he seeth nothing as he should see: yet the children* 1.1201 of God may say, their hearts are right within them, when by faith in Christ, and a pure purpose to approue themselues vnto God, their hearts are purified, so as they labour for the death of sinne, though the whole body of sinne be not slaine in them, and labour for true righteousnesse, though the man of righteousnesse be not fully fashioned in thē This doctrine then hath two especial vses, the one to humble vs, the other to comfort vs. Good cause we haue to be humbled by it, seeing it teacheth vs, that the cause of sinne is stil in our selues, and cannot be charged vpon any other, as the cause thereof. For if our corruption* 1.1202 were not, neither Satan by feare and tyranny, neither the world by preferment and glory, neither the fleshly delights by subtiltie, neither our enemies by their feares and tyrannie, could euer preuaile against vs▪ Christ Iesus was thrise & vehemently assaulted, yet because the Princes of this world could find nothing in him, and all his temptations were as a lit∣tle arrow shot at a brazen wall, no corruption being in his heart, no guile being found in his lips, they nothing preuailed against him. Adams heart was corrupted before Adams* 1.1203 hand had sinned. Sathan doth offer, we doe yeeld vnto our temptations, he is the occasion, but we are the cause of our owne woe. The fond sophistry and lying logicke of theeues is here to be withstood, who thinke they wash their hands from all sinne by crying, woe worth such a man, that euer I knew him; for had not he constrained me and allured me to sinne, I might haue beene farre from this. Againe, great comfort is in this doctrine, by gi∣uing vs this assurance from the Lord, that how weakely soeuer we walke with God, so it* 1.1204 be sincerely, it is his good pleasure to account of vs for good. First the diuell (if we haue our hearts vpright with God) that we will be aduersaries to our owne corruption, that we may be fouourers of Gods glory, he shall be but as a Chirurgion, which lanceth our impo∣stumation to preserue life, howsoeuer he purposed to haue gored vs to the hart & to haue depriued vs of life. Let vs see this in Ioseph and Dauid both men of one mould, renewed by one spirit, allured to one sinne. Ioseph a young man vnmaried, for his person beautifull, for his authoritie a gouernour of his maisters familie, for his fitnes to commit sin, prouo∣ked by his owne mistresse; yet grace restraining his corruption, he withstands her to the face, he resisteth the occasion, he feareth, but subdueth his owne corruption, and so by Gods goodnes obtained a gracious issue out of his temptation. Dauid a man now striken in yeeres, 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 ioyne in league with that corrup∣tion which was in his heart, was sodainely snared, slauishly yeelded, and was fouly con∣quered.* 1.1205 The woman was obiect to his eies, his eie openeth the way to his hart, his hart cor∣rupted

his hand, and so that sin grew to age, & was perfitly accomplished. In what measure* 1.1206 we are regenerate, in what measure we withstand our corruption, in that measure we are* 1.1207 sure to preuaile against our strongest temptation. And looke how we faile in these, so we lie open to yeeld to our temptations whatsoeuer. Now to come to a more narrow triall of our selues: we must search out and espie our corrupt nature, either by our afflictions, or by our affections. Such is a man as he is in temptation. If trouble doe not ouer-turne him,* 1.1208 if feare cause him not to fall, if temptation cause him not to denie the truth; then his heart is vpright, then hath he cause of comfort: but if for feare he faint, if for troubles he turne away, if in his temptation he forget his triall, and betray the truth, his heart is not vpright with God, he is in the gall of bitternes, he giues occasion of griefe to others, and matters of humbling to his owne conscience. There is a certaine disease common to all men, to suffer their eyes to wander, and not to lay the raine vpon their thoughts, but letting them range* 1.1209 without check or controlement to all sinne, and lightnes of minde. Thoughts breed in vs, or stirre in vs a tickling delight & desire to sin. This Ecclesiast. 11. Salomon goeth about to stoppe, but because it cannot be brought to passe in the children of perdition, therefore in that place he doth cleere himselfe of their bloud, by bidding thē walke on in the thoughts of their hearts. Of this a father speaking thus, I did walke in the Cloyster of mine heart: He maketh the walke of his heart much like the walke in a cloister, that is in a secret place,* 1.1210 where no body seeth or heareth him, but onely he of whom Augustine speaketh. He that seeth thee, when the candle is light, and when the light is out in like manner, him feare. There is* 1.1211 also a walking of the eye, which is compared to that of Dauid in the top of his turret, and to a gallery or place of prospect to see far and neere into the world. A disease incident to this age who cast their eyes into all corners of the earth, suffering them to seaze vpon any* 1.1212 obiect whatsoeuer, whereby they find matter to worke vpon▪ Briefly we are not to yeeld to our affections, or if we haue yeelded we are not to kindle them, we must not gather sticks (as Ieremie speaketh) to keepe in the fire. The reason is this, weedes will grow fast enough, and the suggestions of Sathan intertained and accepted being offered, are sufficient to condemne vs.* 1.1213

CHAP. XXXV. Where is taught how we must narrowly watch ouer our heart, and ouer our affections for many causes.

* 1.1214

THe walking in the waies of our owne hart and of the lust of our eies are the two heads of all wickednes, our inward motions, and our outward* 1.1215 occasions must both breed in vs a carefull conscience and warinesse. In the Prouerbes, Prophets, & Apostles we are bidden to restraine our heart and to make a couenant with our eyes and the outward senses.* 1.1216 These things are confessed daily, and amended slowly, whereof follo∣weth that transgression of the law and that vniuersall sicknes, that we daily confesse, there is no health in vs, which all commeth from the waies of our owne hearts. This word walking hath relation vnto an allegorie. For imagine we haue here no naturall citie, Heb. 11. as we haue not indeed, our countrie being Paradise, from which* 1.1217 Adam fell by transgression, and we being here as banished, as Augustine calleth vs, haue receiued a new title in Christ, who was content to set ouer his owne right by purchase vn∣to vs. Whereupon it is presupposed, that we haue the naturall affection, which euery man hath to his owne countrie, thorough a wildernes, wherein are many waies brought short∣ly to these two: of the one Dauid speaketh Psal. 119. I will run the way of thy commaun∣dements; and this is the right way, we may well runne in it. The second way is the way of our owne hearts; and this is the euill way, whether it be by the right hand in sinning out∣wardly and in sight, or in sinning secretly, on the left hand. If we meane to come to Para∣dise,* 1.1218 we must leaue this way and walke the other way, for this will leade vs to iudgement. Eccle. 11. 9. In this way are three things to be considered, alluding to the peregrination

of the Israelites through the wildernes. The first is the little light shining in a darke place,* 1.1219 which answereth to the word, in steede of which we haue a false light, the desire of our owne heart. The second thing is a guide, which is Christ, and the Saints, that are gone* 1.1220 before vs, vpō whom we must looke, as the author to the Hebrues willeth vs; to which an∣swere our false guides, when we say, we will follow the steppes of our forefathers. The third* 1.1221 thing is the companie in the way, which are the great store of seducers to lead vs out of the way, the Diuell chearing them forward. It is a signe therefore, we are in the wrong way,* 1.1222 if we do nothing, but that we see the greatest part of the world doth. How il soeuer the way be, and wheresoeuer it lieth, euery mans way is right in his owne eyes, Prouerb. 21. and we will defend whatsoeuer we doe. There is a searcher of the heart, who saith, Esay. 55. your* 1.1223 waies are not as my waies, and because there be wrong waies. Ierem 18. Let euery man turne* 1.1224 from his owne waies, these euill thoughts, 1. Pet. 2. 11. are said to be the diuels Souldiers, and to warre against the soule: they follow their captaine, and we follow them, and then you may easily know, whither we goe, Ierem. 17. There is a wickednes said to be in the heart of man, and that not easie to be espied, but it is a subtile wickednes, and the subtiltie there∣of is vnsearchable. This is euery 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 waxe to the Di∣uell,* 1.1225 that is to say, it must haue much tempering, and great adoe to bring it to God; but in Sathans shoppe, very pliable to any worke he shall put it to. Although we neuer saw any euill example, nor were tempted at all outwardly, yet our owne hearts would teach vs wickednesse. It is mine owne heart, that is the cause of sinne in me, and it is follie to say, woe to that man, but for him I had neuer fallen thus, and therefore if the issue of mine owne corruption be stayed and stanched in me, it is God that restraineth mine owne heart, or else I should runne into all wickednesse, whatsoeuer the gallowes punish. This must bring a man out of loue with himselfe. By this we see how wicked speeches those be, let him doe what he will, and I will doe what I list, but there is no mention of Gods will. Basill, when he had perswaded himselfe, that if he could be in the wildernesse, he should be happie, and serue God more deuoutly, being out of the companie of men; when he came thither, he said, I haue forsaken all things, but I retaine mine olde heart still. If this euill were not, all euill temptations could not preuaile against him. For Adam was not ouertaken with the temptation, vntill he was corrupted in his heart. Therefore it is saide. Ierem. 4. wash thine heart. This filthinesse of the heart was so great, Gen 6. that it was faine to be washed away with that great deluge, and now water will not serue, it must haue fire to purge it, Prouerbs. 4. watch and ward ouer thine heart, keepe it with a great many* 1.1226 of lockes. Our heart is a wandering thing, it is like the mill, that is euer grinding, still set∣ting vs a worke with more commaundements, than euer God gaue vs. If we follow Gods* 1.1227 way, there is some end, but if we follow our owne way there is an endlesse maze Ierem. 4. the heart must be circumcised. It is a little member, it will not serue a kyte for a meale, and* 1.1228 yet all the world will not serue it, there is so much superfluous matter in it, it had neede be circumcifed, Cast downe thine heart, saith Esay. It must be plucked downe, and kept in some worke. A good way, the way of the heart is not, but how it lieth, it is to be con∣sidered. The first entrance is the thought, either by occasion or by his owne motion. The Scripture deuideth them into two sorts, iniected and ascending, both naught. Iniected be* 1.1229 those, which the diuell casteth in, as he did into the heart of Iudas: ascending be such, as rise out of the heart, which doe breath out. Of these our Sauiour Christ speaketh to his* 1.1230 Disciples, why do thoughts arise in your hearts? The second thing that makes thee walke easie, is when we are well affected to it, and will entertaine it, and stay to talke with it. Then there is a lingring delay to stay in it, and a mans conscience telleth him, it is euil, and he leaueth it, and commeth straight to it againe. Further when a man conceiueth a plea∣sure in these imaginations, so that the very sent of them delighteth him; for they car∣rie* 1.1231 the smell of them in themselues; and euen as the rauens will not goe farre from the* 1.1232 dead carcasse, 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 Iudas, what thou dost doe quickely

when as yet as he did act nothing outwardly. Next followeth the endeuour and deuising* 1.1233 by al meanes possible to bring it to passe, as Iezabel did to bring Naboth to his death: Thē ensueth the act it selfe, that is the sinne of the hands or of the feete, & then perhaps we do it twice & often. Then commeth a benummed conscience, he forgets to be sorrowfull for it, it prickes him not. Lastly followeth, I will stand to it, then men will call light darknesse, and darkenesse light. We may adde boasting in sinne, say what you can, they will not doe* 1.1234 it, they will doe it to spite you. This is the chaire of the wicked at their iournies ende, and* 1.1235 because they should not be without a cushion, if you will haue any thing else, the next is* 1.1236 damnation. Peter saith, Their damnation is nigh. This is the measure of the age of Sathan; this is the ladder, or these be the steps to hell: yet God doth not marke euery declining of man, but as the Apostle saith he ouerlooketh them, & they are but in the regenerate to humble them, and to make them confesse the grace of God. Touching these thoughts, let these be two rules, what we shame to speake, let vs be ashamed to thinke, he that seeth our thoughts knoweth what we are. I remember in the new Historie of Scotland, there is mention made of a controuersie betweene Scotland and Ireland, for a certaine Isle be∣tweene them both. After much adoe they put it to the determinatiō of a wise Frenchman,* 1.1237 whose iudgement was, that they should put a snake in it, and if it liued, the ground should* 1.1238 belong to Scotland. I speake it in this respect, that if these poisoned & venimous thoughts doe liue in our hearts, it is a signe, our heart belongeth to that countrie, which they apper∣taine to. If they die presently in our hearts, it is well. It behooueth vs to haue a present stri∣uing against them, and if they yet remaine, an indignation, a feare and a crying to God to tell him, that we are troubled with them. Here we must outreach, and vnteach a foolish speech, that is common amongst vs. Thought is free: No, thy cogitations by iust title be the seruants of the Lord. Bernard saith, Iustly doth he challenge my hart, which gaue his owne heart to be pearced for me. Therefore we must vse them wisely, we must walke no longer after our owne hearts, but we must striue, and that before reason be corrupted, for then it is hard to restraine. There must be a washing of the heart. This is the burthen of the Lord, as the Israelites were wont to say, when they went to Ieremiahs Sermon, this fellow will haue our thoughts. Faith must lay violence on reason, for what is faith but a contrarietie to rea∣son?* 1.1239 and what is hope, but a conararietie to experience? But we must haue reason to deter∣mine as well as the word. Many will not be Christ his Disciples, because they must follow Christ, they will be maister with him. But Dauid saith, leade me O Lord. Me thinketh, when* 1.1240 I reade his speech he standeth as if he were blinde, and holdeth out his hand, and cryeth, leade me, Oh Lord.

2 This is the beginning of a conuersion, to forsake our selues to follow the Lord. Paul,* 1.1241 when he was vnhorst, said, Lord what shall I doe? The laylor when he was mooued, and sawe the prison dore open, said: what shall I doe? what shall I doe to be saued? The Iewes being pric∣ked in heart at the preaching of Peter, Act. 2. said, Men and brethren what shall we doe? At Iohns baptisme euery one came and asked, What shall we doe? Where we see reason vnder faith, and experience vnder hope. Many can commend this or that point in a sermon, and say, it was well handled, because it agreeth with their corrupt affection. God must com∣maund what we will, and then we will obey him. But this is the triall, to obey against our* 1.1242 owne inclination; else God shall obey vs, we shall not obey him. Some will set downe their cōclusion, as Benadab, did, 2. King. 20. 18. Ierem. 42. 6. The vile hypocrites said they would doe whatsoeuer God commaunded them, whether it were good or euill: but in the next Chapter, when he had bid them, they say: This neuer came from God. Others there be, which will not take counsell with Micah, but with such as please them. For there be many Preachers which loose and cast downe, as fast as others build: Of whom if a man should aske counsell, whether he should goe to the diuell or no, they would say, Goe and prosper. But these I dare say, are condemned of their owne conscience.

3 There are many circumcised to Princes, not to the Lord: they are the circumci∣sion* 1.1243 of the King and of the Queene: they leaue many grosse sinnes punishable by imprisonment, but for others as great but not penall, they passe ouer. And there be many, who hauing beene sinners, can recount and talke of sinne with a delight, who shewe that

their hearts neuer bled for them, and that there is yet a foreskin remaining. There be some also which will come to the Church, and sit before the Preacher, like to the people spoken of in Ezech. who are desirous to know the will of the Lord, and yet if they were examined at the years end, they haue profited nothing, here is a foreskin remaining. Last of all, when God maketh men profite, and they grow into some practise of the meanes, and they can talke as godlily, as if they were perfect: and after all this they become secure, their prepuce or foreskin groweth againe, and this is most dangerous.

4 Moses in Exod. confesseth of himselfe, that hee is a man of vncircumcised lips; so it seemeth there is an vncircumcision of the foreskinne of the lips. And Act. 7. Steuen calleth* 1.1244 them men of vncircumcised eares: there is then also an vncircumcision of the eares. Ie∣rem 4 they are commanded to circumcise the foreskin of their hearts: so there is an vncir∣cumcision of the heart. By the foreskinne it is the manner of the Scripture to vnderstand whatsoeuer groweth within vs, which is an impediment to vs in doing good. A learned writer saith, there is a foreskinne in our eares, which the diuell shutteth when wee should heare any good thing, and openeth when any euill speech is offered, that we may be cor∣rupted thereby: so in our lips he draweth together the foreskin, when wee should speake any good, and openeth it when we speake any euill. Such a foreskin is there in our hearts, which bee vseth at his owne pleasure. In our confession wee say, that therefore we doe the things we ••ought not to doe, and doe not the things we ought to doe, because we follow the deuises and desires of our owne hearts. And there is an vniuersall leprosie, whioh hath so ouer-growne vs, that there is no one sound part in vs. It is a hard matter to a worldly, or fleshly minded man to be perswaded of this? for euery man thinketh wel of his own waies, but the Lord ponde••eth the heart, Prou. 14. And Esay saith, chap. 55. Our wayes are not the Lords wayes, and therefore they shall neuer bring vs to the Lord. And Ierem. 10. the Pro∣phet makes a proclamation on the Lords behalfe, If anie man will be saued, let him leaue his owne wayes, &c. If we will see this more plainely, let vs see Genes. 6. how the Lord looked on the hart of man, & he saw it was set on euill, and that euen that thought that was farthest off was set on euill, and not onely set on euill, but wholy euill, and euill all the day long, and all the night long too if yee will. Micah. 2. and Ierem. 17. nothing is so euill as the* 1.1245 heart: for the heart of man is euill aboue all things. Therefore needfull it is that this fore∣skinne be taken away: not the heart itselfe as God created it, but the foreskinne of the heart, which is a fruite of the first rebellion. For surely vnlesse this heart be altered, let the word be preached, and say the Preachers what they can, all is in vaine. And assuredly this error is in all heretikes in the world, that they are perswaded of some pure naturalities in them still. And therefore if men will be fruitfull to heare and receiue Gods word, we must labour to circumcise the foreskin of our hearts. Now the first way to take away this fore∣skinne* 1.1246 is to restraine our thoughts, and not to be deluded with the doting opinion of the world, to thinke that thoughts are free.

5 If the heart be set on a thing, no reason can be made but we haue a fetch beyond it, and no perswasion so strong but wee haue crinkes to goe beside them. The Lord is well pleased with their intents, which prepare their hearts to seeke him.

6 When the heart is vpright, though there be some fault: yet the Lord respecteth more the faith and vprightnes of the heart to crowne it, than he doth the fault to curse it: as ap∣peareth in Rebecca and Iacob when they stole the blessing, &c.

7 Paul saith of himselfe, that till we knewe the meaning of the last commaundement,* 1.1247 Thou shalt not lust he thought well of himselfe: and surely wee shall neuer know the law of God a right, except we know the heart is wholy euill. And we must know withall that the tongue is a world of wickednes. And if the tongue, which is but an instrument of the hart, be a world of wickednes, what is the hart whereof al proceedeth that the tongue speaketh; Albeit there were no diuell in the world to tempt vs to euill, nor any euill wrought to take* 1.1248 example by, yet there abideth enough in the heart to corrupt the whole man. For there is no euill in the wickedest man of the world but it is in mee, and would appeare, vnlesse the Lord did suppresse it.

8 He was desirous still to keepe himselfe from deadnes, and tried his heart with thank∣fulnes,

by speaking somewhat (after meate receiued) to the glorie of God, if God gaue any good matter into his minde so to take it, if euery one were silent, then to raise vp some good occasion of speaking by reading, or singing which were so vsed, that when other things came in place to the aforesaid end, they were surceased from, because customable sticking to any thing bringeth lesse reuerence and profit. And among other things he was very glad to speake somewhat to such, whom he thought after, God might make instru∣ments to teach it to others more effectually than he could expresse it, which thing he said we should learne of the Apostle Paul, 2. Tim. 2. 2.

CHAP. XXXVI. Of hearing Gods Word.

TF the Psalmist (Psal. 94.) could make his argument, Hee that hath plan∣ted the eare, shall he not heare, much more may we argue thus: He that hath planted the eare, shall not hee be heard? Shall not hee heare, saith Dauid, shall not he be heard, say we? And surely in his creation he plan∣ted the eare to this end, and therefore by the title of creating vs hee* 1.1249 hath good interest to the eare: but if the title of creation will not serue, yet in respect that he preserueth vs continually, which wee call his prouidence, that interest may serue: but if that serue neither, yet Adam hauing through* 1.1250 sinne alienated himselfe from God, his soule, his bodie, and so his eares too: by the right of Redemption the Lord hauing purchased vs a new, and buying euery iot of vs againe as* 1.1251 it were at the second hand, in this right he may surely claime our eares. Now if hee may claime them, as they be his, and in truth they be his, then must we heare him: or if they be not his, and by no right appertaine to him, then we are not the Lords Israel. But if wee bee the Lords, then I say the Lord hath saide, hee cannot abide, that a candle being light should be put vnder a bushell, and that our eares, which appertaine to him; should be put to no vse: which if they be, they little or nothing differ from a carued image, who hath eyes and seeth not, eares and heareth not. He will not haue vs come to the Church, and the word beate and beate vpon vs, and no more stirre vs than it doth the pillars or seates we sit on, wherein we shew our selues to be but idoll Christians, or counterfeite professors. Then if wee must needes heare, the nexte thing to be inquired of, is the speciall subiect or obiect of our hearing. We can heare a noise as of the beating of the ayre, of the winde, of* 1.1252 the thunder or such like, though it be not a voyce: but alas a bare sound can doe nothing. Secondly then wee heare a voyce. but this is common to vs with beasts, and what can the* 1.1253 bellowing of oxen or the bleating of sheepe doe vs good? So then neither a noise nor a voyce is here to be stood vpon, which can doe vs no good. How then? there is yet a better thing, and that is a word, wherein one may expresse the excellent meaning of his minde to* 1.1254 another, and man may open himselfe to man. Well, then a sound is a thing inferiour, a voice is somewhat more excellēt, 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 voyce, and from the voyce to a word, and from a word to the word of God, we see the word of God to be most principall, and good cause there is why it should so bee, the speaker of it is aboue all creatures, and therefore* 1.1255 his word must be aboue the word of all other creatures. Whereunto if wee ioyne but the consideration of our reuerend regard in hearing but a Prince or a meaner Magistrate, how* 1.1256 we listen, marke his speech, scan and stand vpon euery word he speakes to vs, to see what most concernes vs, this will surely condemne vs for our negligence and carelesnesse in hearing the word of the Lord. But seeing the word is the best thing, we will draw out ano∣ther reason, which is, that wee then best imploy our eares, when wee heare the word, and in hearing can say: Now I heare the best thing that I can heare, this is the sweetest sound, and now mine eares are put to the best vse, I heare not onely a sound but a voice, a word.

and the very word of God: so are our handes best imployed, when they are receiuing the sacraments, our eyes when they are reading, our feete when they bring vs to the house of God. When wee thus haue once set our selues in worke we may well say, All that I haue, is in their best estate, and put to the best kinde of dutie, because our senses and the parts of our bodies are about the busines of sauing of our soules, & about the busines of the Lords glorie. 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 onely to* 1.1257 take a view of them, and so to depart without hauing any vse or profite of them; & though he neuer felt the power of the Sunne, or the sweetnes of flowers, or any other thing: much more may I say so much of the word, though a man should neuer haue benefit by it, yet so good it is, of it selfe, that it is most worthy the hearing, though it be nothing but heard. But besides our hearing, the Lord hath ioyned a speciall profit to the word, as either the sauing or condemning of our selues, so that the word is therefore more carefully to be heard, be∣cause it is accompanied with such a benefit as the sauing of our soules: God (saith Iohn) so loued the world, that he gaue his only begotten sonne for vs, that whosoeuer beleeueth in him; should not perish, but haue euerlasting life. But how shall we beleeue, saith Paul, Rom. 10. if we heare not? how shall we heare without preaching? and how shall they preach, vnlesse they be sent? So that it is preaching that brings hearing, hearing breedes beleeuing, and by beleeuing we are saued,* 1.1258 and so howsoeuer the iolly fellowes of this world and others accompt thereof to bee but madnesse or foolishnes, this same foolishnes of preaching, saith Paul, bringeth saluation;* 1.1259 this foolish thing, (I say) of preaching, and this slender thing of hearing is the way to sal∣uation. But yet a degree further. Naaman refusing the commandement of the Prophet concerning the washing himselfe in a riuer, which was not at home in his owne countrey, his seruant saith vnto him, Father, if hee had commanded thee a greater thing, wouldest thou not haue done it? and why then is it much to wash in this riuer? So may wee say of the word, If wee will not doe so much as heare the word, which is so easie a matter to doe, what would wee haue done, if we should haue climbed vp to heauen to haue fetched it from thence, or dig∣ged to the hels to fetch it thence, or crossed the seas to haue had it thence? But the Lord, saith the Apostle, Rom. 10. hath dealt more mercifully for vs, and prouided better for our ease, we neede not take such paines as to goe vp to heauen, or downe to hell for the word; but it is brought euen to vs, and preached familiarly: and therefore in respect of the right that the Lord hath vnto vs, in respect of the best employing of our senses, in respect of the dignitie of the word, and in regard of our easinesse in hearing, wee must needes heare the word. Another argument is this, because, when I called vpon and stretched mine arme daily to you, saith the Lord by his Prophet, and ye would not heare me: crie as long as ye can cry, I will not heare you. But if wee doe heare the Lord, he will heare vs, and communicate vnto vs the graces of his holy spirit, and whatsoeuer is needfull for our saluation. If then the mat∣ter stand so vpon our obedience to the Lord, that we shall reape so great a benefit, because he requires but euen by the law of nature, to doe to him, as we would haue him deale with vs; it is good equitie, that if we will not heare the Lord when he speakes, speake wee neuer so loud or long, we should not be heard of him. The last reason is this, when Mary was oc∣cupied in hearing our Sauiour Christ, and Martha was busied in ministring things about her house, Christ saith flatly, Mary hath chosen the good part, and why? It shal not be taken away from her. Marthas part in death shall be taken away, and come to nought, and so may we safely say of all our things concerning our trades in this life, they must cease, and when death comes, they shall haue an end; but Maries part shall not bee so, that is, what∣soeuer faith, loue, or obedience wee haue attained by the word preached, it shall abide by vs with peace of conscience in this life, and afterward it will accompanie vs euen to the kingdome of heauen. But Martha was Martha for Christ, we are Marthas for Martha, wee are all for the world, but this shall be taken from vs Euery man may therfore safely reckon thus with himselfe: Surely, all my paine, my profits, my trade, and all will end in death: this is not the good part, therefore I will heare the word, and this shal neuer be taken from me. So that as in the former we are made partakers of the omnipotencie of God, if wee heare his word: so here we see we shall communicate in the eternitie of God, if we choose

Maries part: but if we prefer the other, we must goe; but our part must tarrie after vs, and be taken from vs. Good cause then haue wee to heare the word: but who is he that thinkes himselfe happy to haue the word, or thinkes not himselfe more happie to get a good bar∣gaine? who being in a iourney or sicke in his body, thinketh it a speciall crosse, and findes in himselfe a griefe that he could not come to the congregation of the Lord?

2 Many reading in the sermōs of the Prophets & Apostles, how they exhort to the hea∣ring* 1.1260 of the word, marueile at it. And if at this day wee be spoken so to heare, wee can say, Why, we sit here for no other end, we came hi••her for that purpose, our feete made hast to heare, and therefore it seemeth to be a vaine speech. Wherefore we must vnderstand, that this word (heare) hath a further meaning than so, Ezechiel chap. 3. saith, L••t him that hath eares to heare, heare: so that there are two kindes of hearing, else this had beene a friuolous speech. We must know therefore that (Iob. 42) there are two hearings. There is an hea∣ring of the eare, and there is an hearing of the heart: there is a speaking to the eare, and there is a speaking to the heart. ••o•• saide▪ hee heard the Lord but with his eares, with his gristles only, and afterward he heard the Lord better, and that was with the hearing of the heart. We must learne then to draw vp our hearts vp to our eares, that so one sound may* 1.1261 pearce both at once. But to heare with the heart there are foure things to bee performed: the first is set downe, Eccles. 4 17. Looke to thy feete, when thou goest into the house of the Lord. And 2. Chron. 34. because men did not prepare their hearts in their houses at home, or by the way abroad, all was in vaine, they lost their successe in heauenly things. The first thing* 1.1262 then is preparation And comming to the Church, euery man is to deale thus with him∣selfe: I shall now goe where I may sit among reprobates, least therefore I should set on more on the bill and beadroule of my sinnes, I will prepare my selfe, and pray in serious* 1.1263 manner, and earnestly for the grace of God to teach me The second thing is, that we must heare the word as good Catholikes, that is, we must not heare the word by parcels and by clauses as we list, and giue our eare vntill it come to our speciall sinne, and sit quietly till our bodie be touched: but we must heare vniuersally as well the things that mislike vs, as the things that please vs. Wee must be affected to heare the word, as the people were to heare the Lord in the mountaine, who saide; Speake the Lord what he will, wee will heare him. This is a good kinde of hearing, and it pleased the Lord so well, that hee said: Oh that this heart were alwaies in this people, &c. Wee will commend any that will please our hu∣mours, and preach such things as follow our appetite. As if oppression be spoken against, and we be oppressed of some, this common place is very plausible to vs, because it is a∣gainst one that hath iniured vs. Or else wee come to the word as Herod came: Let Iohn speake as much as he will, I will heare him: but if he come to this, that I may not haue my brothers wife, I will not heare him. But if he come to teach the Lord to speake, & to teach him wisedome, and prescribe him to say this, and not to meddle with that, wee shall neuer heare fruitfully. A third thing is continuall hearing: the word is a rare thing, therefore* 1.1264 we must haue a continuall hearing. Will yee heare how God hath taken answere for this? it is said, Psal. 95 Heb. 3. To day if ye will heare his voice. This we knowe is read to day, and to morrow, and euery day, and so ••or euer, and yet all is but to day. Wee cannot exempt our selues, this bindes our hearts, and will haue vs hold out, as long as it is saide to day. So then as wee must pray and be prepared to heare, and come with a purpose to heare vniuersally,* 1.1265 so must we heare continually. Yet wee must adde a fourth thing, and that is, wee must bring a desire to practise the things we heare. And euery man must come thus affected: I haue prepared my selfe to heare, I will heare 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 heare, to lay vp in our memorie, that our memorie may call vpon our consci∣ence, and our conscience call vpon vs to put it in practise, we cut off the sentence by the halfe: He that heareth the word, and keepeth it, is blessed: and keepes it, here is a coniunction copulatiue, and in no case we must leaue it out. And there is good reason it should bee 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 pur∣geth and purifieth, so the word purgeth our grosse affections, and purifieth our hearts;

the sword pearceth, and so the word diuideth betweene the marrow and the ioynts. If the* 1.1266 word workes not these effects, it loseth his power. The word is a word of power, and l••t euery man reckon with himselfe, If in hearing the word I draw not neerer to the mercie of God, I shall draw neerer to his wrath, if not to my saluation, sure to my destruction.

3 We oft heare the word, but not as the word of the Lord, and therefore wee heare it* 1.1267 but in part, because we thinke it is the word of Esai, of Peter, or of the Minister, wee thinke it is Hose, or Paul that speakes, but not the Lord. Well, if we will tarrie vntill the Lord him∣selfe come, wee shall not heare nor see him, vntill the heauens roll vp together as a scrole, and a globe of fire consume the face of the earth, vntill the Sunne be turned as blacke as a pot, and the sea boile as a pot of oyle, and then we must rather giue an accompt of our hea∣ring, than stand to heare againe. Well then how are we said to heare the word of the Lord? First we must know, that Christ receiued a commission from the Lord, This is my beloued Sonne, heare him. Here is his commission. Then our Sauiour Christ being to goe to his Fa∣ther, left a commission with his Apostles, Who so heareth you, heareth me, who so receiueth you, the same receiueth me: but who so refuseth you, refuseth me. So that to heare the Ministers is to heare Christ, and to heare Christ is to heare the father; so that to heare the Ministers is to heare God. And the words of Hose, and of Peter, they be the Lords words. And all this word sent from God shall be as effectuall by the mouth of the Ministers, to conuert, as if they were spoken by Christ himselfe. And we know that Christ being the Minister of cir∣cumcision, conuerted not all his auditors, nay he conuerted but a few of his hearers. Peter conuerted more at one sermon, who was but his Apostle, than we reade that hee himselfe euer conuerted all his life long. But if it will not be, but still we thinke it is the word of the Preachers, surely by our owne imaginations the Lord will punish you, that is, it shall bee vnto you a mans word, Hosees word, or Peters word, not the word of the Lord. And then if we heare it not as the word of God, but as the word of man, it will neuer doe vs good, it may breede some little purpose in vs, but it wil neuer breede in vs any great practise to our comfort. So then if we heare it but as from men, we shall ••ot in our sinne, and so lye stil, vn∣till the Lord finde vs out in the searching day of his iudgement.

4 Because the doctrine of accusing, condemning, and threatning, is a scripture vnwil∣lingly* 1.1268 receiued of men, and we shall see in most of the Prophets so long as they prophecy peace, and speake of heauen, of grace, of mercie▪ they are willingly heard: but if at any time they strike on the other string, the people would no lōger heare, but oft breake forth, and say, prophecy peace vnto vs: because (I say) the people hauing made a league with death and hell, cannot abide to heare such vnsauory and nipping speeches, it must needes be, that the Lord sometime vse speeches of quarrel and controuersie, and of his falling out with the people. I knowe that besides that it is the general corruption of nature, it is a spe∣ciall fault of these times and of this age, that if the Minister of God thunder out the threa∣nings of God, hee shall bee straight discharged to bee a Minister of Christ, hee shall be now* 1.1269 the Minister of the Law and of Moses. For the words of grace, mercie, and saluation are sweete wordes, and men can well away to heare them: but the Sonne of God hath not al∣waies a streame of milke and hony running out of his mouth, but sometime a two edged sword, Apocal. 1. and it is as profitable for God his children sometime to haue a song of Sinai, as a song of Sion, and then specially is this requisite, when the mercies of God come not by the * 1.1270 hynn, or by the peck, or by small portions, but by the Go••••er, by the Ephath, and in full measure. Because then we may be drawne into forgetfulnes, and therefore least these things should cloy vs, it is good for euery māin the day of peace to think of the day of controuersie, & in our most quietnes to knowe the Lord hath an inditement and an ac∣tion against vs, though when this age is ripped vp, wee shall see the Lord his inditement rightly framed, and his ••isiprius, iustly put vp against vs: yet when the day of the iudgmēts of God be threatned, we must not say they appertaine to strangers, we must take the action* 1.1271 to proceede against our selues.

5 Though the Ministers take the Lords quarrell in hand and iudge his cause, as the Lord biddeth Ezechiel to auenge his quarrell•• though the Prophets, I say, doe this, or if they cease to doe it, the very stones, and creatures shall doe it against vnbeleeuers; yet as

other times we see in the Prophets how al cease, and the Lord himselfe pleads the contro∣uersie. Though therefore we could arme our selues and make our part good against the creatures, and could shift off his Prophets; yet the Lord himself entring his action against vs, we had neede now diligently to looke about vs: for as Paul saith, God will not be mocked, we must not dallie with him. Now the time when the Lord will doe this, is when no man else will plead for him, & that is partly for the negligence of his aduocates the ministers, and partly for the vntowardnes of the people, who regard not the writs of his Prophets, but the Lord must be faine to come* 1.1272 himself. Woful experiēce proues now a daies, that if the ministers of the Lord rebuke vs, or if any man shall take vpon him to admonish vs, we are readie to rebuke them againe, & to set them to schoole too. When we see this wilful∣nes in the people, that speake the Prophets what they wil, they can securely shift them off, and though writs come neuer so thicke they care not for them, they think their feet shall neuer slip, and being taught they will teach againe, being rebuked they rebuke againe: when it commeth to this, I say, the Lord ceaseth to deale any longer by his atturnies, but he will descend, and pleade his owne controuersies. On the other side, because there bee some Prophets who cannot be admitted to plead, and others they will not pleade though* 1.1273 they be admitted, but say with Balaam they will neither blesse nor curse: and some if they doe speake they haue Heltes spirit, and say nothing, but O my brother, you doe not well to doe so, you must doe otherwise, they haue not Hoseahs spirit to tell them of their sinne to their faces: I say when it falles thus out, that hee that rebukes the world shall bee stung, and haue a swarme of Bees, or of Waspes about him, who will not onely shew the tongues of Shemei, but will set the Prophets to schoole: or they so deale with the Ministers, as they did with the seruants of him that let out his vineyard to husbandmen, some they kil, some they beate, and as they deale with the messengers of Dauid, in cutting off their coates, and their beards to disgrace them, then the Lord himselfe hath a controuersie with the people to pleade against them.

CHAP. XXXVII. Of Humilitie and pride.

WE cannot obtaine God mercies in speciall measure, vnlesse wee vse to humble ourselues in speciall meanes.

2 Other mens faults must humble vs, and drawe vs to prayer: o∣ther mens graces must incourage vs, and cause vs also both to pray and to be thankfull for them.

3 The greater gifts wee haue, the flesh is the prouder, and Sathan* 1.1274 the readier to assault vs, were it not that the Lord did humble vs, some∣time to preuent Sathans worke.

4 Aaron was the elder, yet he giueth place to Moses the yonger, reuerencing Gods graces where he found them, and contenting himselfe with that measure of grace which God had giuen him.

5 Moses comming out of the Kings court could not haue suffered such tumults and re∣bellions of the people as happened, therefore fortie yeeres was hee humbled, and so trai∣ned vp that he might haue compassion on Gods people, and be more fit for gouernment. So Ioseph and Dauid were first humbled, then were they made rulers of the people. When we be truly humbled, God makes vs more fit for some waightie calling: for as a greene peece of wood put in a building will shrinke, but being well seasoned it holdeth vp the* 1.1275 building: So it is in man before he be humbled, &c.

6 Ordinarily when God most comforteth, he most humbleth before.

7 Pride is in foure things: first, when we thinke we haue a thing, and God wot it is not* 1.1276 so. This commeth of selfe-loue, as when we are delighted with our owne conceits, doings and saying, as a foolish father thinketh his owne bird to bee fairest. Secondly, when wee make our accoūt our gifts are more worth than they are, looking on them through a false

spectacle, as when one hauing some little obedience or small grace, thinketh himselfe able to resist any thing, presuming on the grace bestowed on him. Thirdly, when we know we* 1.1277 haue such a thing, but we acknowledge not from whence: Yes, I wis (say such) I know that God gaue them me, euen the father of lights: Oh, but the idle spending of them, our wre∣sting of them to our pleasure (for which if we be rebuked, then we say; what, is it not mine owne, may not I doe with it what I will?) shewe plainely how wee stand herein affected. Fourthly, when we glorie in the gifte, but not in the giuer, Luk. 18. The Pharisie thankes* 1.1278 God, yet Christ cals him proude: Nothing more vsuall, than in wordes to reioyce in God. Wherefore let vs striue to beate downe this pride which so dwelleth in vs: O this is the worke of God to humble vs: and let vs remember, that till we be truly humbled, we haue no part in Iesus Christ.

8 The neerer Pharaoh was to destruction, the more fiercely he dealt with Gods people, where we may learne, that when the wickednesse of the wicked is at the ripest, and they in* 1.1279 their most flourishing estate, then is their destruction neerest at hand. Examples are Bel∣shashar. Herod and others, who in their greatest pompe perished. Let vs learne then, when we waxe proude, to feare destruction, for the Lord resisteth such. And that we may auoide euill, let vs prepare our selues in humilitie to serue the Lord: for hee giueth grace to the humble and meeke, and filleth the hungry with good things, whereas he sendeth the swel∣ling proude, and rich in their owne blind conceites, emptie away.

9 When the Lord gaue Manna to his people, hee gaue them rules to vse it, teaching vs that all the creatures and gifts of God, are giuen man with rules to vse them, that all may* 1.1280 serue to his glorie that gaue them: contrarie to those which say; it is our owne, wee may vse it as wee will. One rule was this, that all should labour in common, that one should helpe another, where wee see that all the giftes of God are common (as Paul speaketh, 2. Corinth. 8▪) what gifts then soeuer wee haue receiued, wee may not seeke our owne glo∣rie by them, but the profit of our brethren, and Gods glorie: wee may not bee proude of Gods graces, for God is not indebted vnto vs, but wee must remember wee haue receiued them for our brethrens sake, to whom wee be debters: for God hath so prouided that they which haue lesse, by them which haue more, may not want the things they haue. This holdeth in riches, in learning, in godlinesse, and this will pull downe all pride in our selues, and contempt of our brethrē: for the more a man hath, the more he is a debter, and therefore if a man learne not to wash his brethrens feete, he hath learned nothing. Where∣fore though all men would haue duties done to them, but themselues would doe fewe to others; yet let vs consider this, and then shall we vse that strength we haue, to make our brethren strong with vs; not that I should haue lesse, and hee more, but the Lord giueth me now, that I may doe him good, that at another time he may doe the like to me. What∣soeuer good gift then I haue, I must not by it take occasion of pride, and contemning of o∣thers which want the same, but rather I must so applie the same to others, as that they may become rich in our riches, learned in our learning, strong in our strength, and alwaies find helpe in our abundance.

10 First; it is a good argument to make vs humble, when we knowe that all things are* 1.1281 giuen vs, and therefore Paul vseth this as a reason, to take away all glorying in our selues, saying: What hast thou which thou hast not receiued? &c. The gifts of God of themselues doe not puffe vs vp, for they are good: but the corruption of our nature taketh occasion thereby to bee proude, eyther when wee thinke wee haue greater gifts than wee haue, or when we thinke ours to bee greater than other mens: and so lift vp our selues ouer them, and thinke that they should bee in subiection vnder vs. Againe, the greater and better the gifts are, the more doe they puffe vs vp. For what is better than the knowledge of the word, and yet it puffeth vs vp? Seeing then that pride doth euer follow the giftes of God, which yet are good, and giuen to a good ende: and againe, seeing that euery man hath receiued something of God, all men ought to take heede to themselues least this pride do not ouerwhelme them. But those more especially are to take heede, which haue receiued greater gifts, because more easily they may fall. And this sinne of pride must especially be taken heede vnto. For euen in good things this will be readie to assaile vs: but other sinnes

are commonly in the doing of other things. Secondly, although Gods children be euer* 1.1282 assailed with this sinne, and albeit it doth commonly come with the gifts of God, yet is it not such a sinne but that it may be ouercome, and therefore when we see our selues assaul∣ted with it, we must not quaile, although it were not possible to haue the vpper hand of it: for we see that the children of God by grace haue from time to time ouercome it, as euen Paul himselfe, we see a man hauing receiued rare gifts, and yet confefleth of himselfe, that* 1.1283 he is not worthie to be called an Apostle: and in another places nameth himselfe a seruant and helper, which because he spake vnfainedly, therfore it is true that this sinne ruled not ouer him. Again, Moses brought vp in the Kings court, guiding the people of Israel to the pro∣mised land, seeing God face to face, yet was a very meeke man, yea, the very meekest man* 1.1284 that liued vpon the earth: and so was Dauid, with others, which hauing receiued singular gifts, yet remained meeke and humbled, because the grace of God ouercame their corrup∣tion: and all these examples doe take away all excuse from vs, if we doe yeeld and be ouer∣come with the same. Thirdlie, the meanes which God vseth to cure this Pride in his, is generally the knowledge of their owne corruption and miserie: for if wee rightly know* 1.1285 that, it will minister matter enough to humble vs: yea, if wee looke vnto our first estate, euen there we may be humbled: first, because we were made of dust. Secondly, seeing our state was subiect to falling and chaunge: Nay, if we looke to the state in which wee are by grace, we may learne humilitie: First, because we stand by grace and fauour: secondly, be∣cause manie infirmities are in vs: but most of all, if wee beholde our state by Nature; for there we see nothing but destruction, because we be the children of wrath. Thus Paul was* 1.1286 humbled by beholding his naturall corruption: but it was no light consideration which hee had of it, but a deepe meditation, as is manifest in that hee calleth it the Minister of Sathan, a pricke, &c. Paul when hee saw his corruption rebell, hee therein did beholde* 1.1287 Sathan as our Sauiour Christ did, when Peter tempted him, because as Peter saith, hee go∣eth about continually, seeking sometime by our corruption, sometime by other meanes to destroy vs; and therefore he did more diligently watch and arme himselfe against him, as it behooued him, being besieged of so mightie an enemie. This therefore is the cause why we are ouercome with our afflictions, because we make but a light matter of them, and doe not watch and arme our selues against them. And in that Paul saith, the Minister of Sathan was sent to buffet him, he sheweth what power the diuell hath, and that hee can doe nothing, but as hee hath licence graunted from God, as appeared in the storie of Iob, and other places; and yet Sathan buffeted him, that is, after a most contemptuous manner vsed him: where againe we see what account Paul maketh of corruption, when hee com∣pareth it to this spightfull dealing. Againe, when hee calleth it a pricke or stubbe, hee* 1.1288 sheweth how it grieued him: for as a man that hath a long iourney to goe among stubbes, will soone be wearie; So Paul, considering his continuall iourney which hee had to goe, wherein his corruption did still pricke him, did shewe by this speech that it was grieuous vnto him.

11. Hee saide, howsoeuer hee would not denie duties to any inferiour, superiour, or e∣quall;* 1.1289 yet none euer went to his heart with inestimate loue, (so as hee made an inward account of him) but such as had some feeling of sinne, and some griefe for inward cor∣ruption:* 1.1290 For hee could not see how otherwise men had anie thing but in Knowledge. Nay, hee thought where profession of the Gospell was seuered from practise and con∣uersation, that their knowledge might bee more perillous then profitable. And among other giftes of GOD, hee thought Humilitie to bee a vertue, most beseeming the Gos∣pell and Christianitie, which did appeare in this, in that hypocrisie did often shelter* 1.1291 it selfe vnder it, which it would doubtlesse neuer doe, were it not a vertue most commen∣dable.* 1.1292

12 There are two sorts of pride, the one of opinion, the other of action: the one is mo∣ther of heresies, the other is the worme of riches. Of the first sort are they, who say not* 1.1293 with Moses, Lord what am I? but they say in their owne pride, Lord what am not I? They doe not make daintie with Ieremiah to groane, and to say, Oh I am but young, &c. but they are bolde as the brier, when all others, and their betters refuse; they crie, I will rule

ouer all: of the other sort are they, who once being conceited, lash out all their riches in excesse of diet, in vanitie of apparell, and such like, and then they will be proud as the Ita∣lian, newfangled as the Spaniard, drunken with the Grecian, gluttons with the Muscouite, cruell as the Tartarian. Our Fathers by Gods appointment are said to weare skins, and are commanded to go in garments of Camels haire, we, as though we would correct the Lord* 1.1294 for some insufficiency in his worke, deuise strange attire. Of one beast we haue the skin, of the other we haue the furre: of one bird we haue one feather, of another another feather. We carrie a pearle to shine on our finger, and a burthen of silke to glister on our backes, yea, wee were the very excrements of some beasts, and then we thinke all this is of our selues. And that which is more, we giue not rest to the dead, but we borrow of them to set on liuing bodies; as though the Lord had not perfected his worke in it, vnlesse we our selues make the worke more beautifull. And yet more monstrous is that, which maketh me maruell what our proude dames meane to set vp signes in their forheads Tauerners* 1.1295 indeed haue signes to call in all that goe by, freely to come in, and there to haue enter∣tainment; and what can be thought of our signes on womens heads, but that they meane to make tauernes of their bodies, to entertaine whosoeuer will come to them? Well, if neither the Prophets can preuaile, nor Preachers can profit to the taking away of this pride, I will say, that as the Lord will not let his spirit alwaies to striue with man, so will he not let his word alwaies striue with man; but they shall die in their sinnes, in which now they lie in peace, and without all reclaime they shall goe to the Hels, with which they haue made a couenant.

13 Man seemeth to be great, he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they call him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hee is naturae miracu∣lum, mensurarerum omnium: but better things about man than these, Augustine reduceth to foure letters of his name, the 4. parts of the world, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whereby hee would signifie that it was either a Compendium of the whole world, or that he had dominion of euery part of the earth. Besides, Adam is said to be the sonne of God, euen by adoption. I confesse it to be a great dignitie, but then we must know that it is ra∣ther in the great goodnesse of God, than in the worthinesse of man: and all these titles which he giueth to man, as that he calleth Magistrates Gods, and Ministers Angels, and the Apostle saith, Ye are a kingly Priesthood: these doe not so much declare the excellencie of man in himselfe, as the great goodnesse of God, that he should vouchsafe to communicate some part of his excellencie with man: yet man must not so suffer himselfe to be flattered of Sathan, that he thinke better of himselfe than he should, or lesse reuerently of God than he ought. The diuel feeling the fruite of his former pride, when he would needs trie how well Gods seate would become him, hee would faine haue brought man also to the same presumption, that hee, whose felicitie hee now did enuie, being found in the same fault, might haue tasted of the like punishmēt with him. And without doubt al men should haue done, had not God of his great goodnesse otherwise prouided for man. But what is man, that God should so wonderfully prouide for him, leauing his owne Angels vnprouided for, I meane those that were his Angels, before they fell? Surely if we consider man not as he is in Christ, but in his owne nature, we shall see what he is, not a God as hee would haue bin, nor as an Angell as he shall be, but such a thing as may ••eare any 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or extenuation that can be deuised; yet our corrupt nature is readie to dispute with God, and wee will not feare to say vnto God as Iob said vnaduisedly, chapt. 13. Who is hee that will pleade with mee? then speake thou, and I will answere thee, or let me speake, & answere thou me: Thus Iob challenging God to disputation, was readie either to answere him, or to replie vpon him. But what art thou O man, that disputest with GOD? And indeede when God being pro∣uoked to disputation, had disputed with Iob a while, & had vrged him very sore, Iob could* 1.1296 answere him nothing, but this, Behold, I am vile, what shall I answere thee? I will lay my hand vpon my mouth. Once haue I spoken, but I will answere no more. Alas then, what is man, either in wisedome or in worth? In wisedome (though as Zophar▪ said, Man would be wise, though he be but a young Asses colte) what is hee to GOD? In strength, nothing: for though the Lord had neede, as hee hath not, what could man helpe him? Man is not great in viewe, nor a rocke in his flesh, a little paine doth trouble him, a small disease doth cast him down▪

a little affection carrieth him hither and thither, and though he ouercome all these, yet he is weake to resist death: and if we could doe the Lord good, I thinke he would not vse vs, because we are by natare readie to take part and to ioyne hands with the enemie against God himselfe. Againe, mans time cannot be great, being but a spanne long, and yet a little Emot will be long in creeping the space of a spanne, this time is the time of a post, bird, ar∣row, or thought; a post hath but a small time, a bird in her flight hath lesser, and an arrow lesse than that, but a thought hath almost no time at all. And in my iudgement, besides all this, there is great reason why God should not make any account of man, if it please him to vse lege talionis, because that man doth not make any account of God: and seeing we esteeme not God, I see no reason why he should esteeme vs; and that we doe not esteeme him, this shewes that we preferre before him our profit, our pleasure, and all. Our parents left him for an apple: Ahab had rather haue Naboths vineyard than haue him: we all like our pleasures better than him generally: we will not sticke to sell bodies and soules for a little thing, and indeed for lesse than Esau sold his birthright. But of all places to shew the mercy of God in chusing vs, and our vilenesse being chosen, the Apostle (••. Cor. 1. 27.)* 1.1297 bringeth in fiue notable tokens of them whom God hath chosen, whereof foure are very base, and the fift is lesse than nothing: 1. The foolish things of the world▪ 2. the weake things of the world, 3. the vile things of the world, 4. things that are despised, 5▪ things that are no••.

CHAP. XXXVIII. Of hypocrisie, and hardnes of heart.

HYpocrites turne the inward side outward, the godly turne the outward side inward: the hypocrite beginneth where the godlie man endeth, and the godly man begins where* 1.1298 the hypocrite endeth: the hypocrite gallopeth into great shewes at the first, godlinesse proceedeth in holines by de grees, as being troubled with a great house of sinne, which they are faine to draw after them.

2 We must not professe all outwardly, which is within,* 1.1299 but as good merchants, keeping somewhat rather in the* 1.1300 store-house of our hearts, than as bankerupts which spend all at once, or make a shew of all in our shop.

3 In Pharaoh ye shall finde these speciall notes of Hy∣pocrisie:* 1.1301 Take this death from me, one••y this once. So many being in distresse, haue more pray∣èd for the release of paine, than for the forgiuenes of sinnes, which cause the paine. And therefore such being released are nothing the better, as may often be obserued. Contrari∣wise,* 1.1302 if we be grieued more for sin, than for the punishment, and can well beare the punish∣ment, so that the sinne were taken away, then it is a certaine signe that we shall liue vpright∣ly, if the cup of affliction be taken from vs: and assuredly it shall be taken away, or else re∣compenced with some spirituall grace.* 1.1303

4 The drunken peace of hypocrites must not be ••oupled with oyle, but pierced with the two-edged sword of Gods word, to the discouering of the secret corruption of the heart.

5 It is the temptation of the godly, to feare whatsoeuer they doe, they doe it in hypo∣crisie:* 1.1304 but they are to know for their comfort, that therefore they be not hypocrites, be∣cause they see their hypocrisie; which kinde of hypocrisie in them, is not the grosse de∣ceiuing which is in the wicked, but that secret corruption of nature, which mixeth it selfe in the best actions of the godly. Neither is it possible to leaue this sinne wholy, as long as we liue, but to see it and mislike it, is all that is required, and can be performed of vs. The godly doe not desire to seeme to doe any thing better than indeed they doe it: nei∣ther* 1.1305 doe they desire to seeme to doe that which they doe not. And whensoeuer they doe

espie any weakenes in themselues, they mourne for it. And this desire of a perfect sinceri∣tie, and mislike of priuie hypocrisie, is vnto them a sure zeale of their saluation and sancti∣fication in Christ.

6 When men suffer themselues to be deceiued, it is to be feared they will be hardened.* 1.1306 Let vs remember that (Gods grace assisting) sinne may easily be conquered of vs, when it is young, but we may easily be ouercome of it when it is old.

7 It is easie to fall into hardnesse of heart by continuance in euill customes without remorse: we see then it is a good thing to be moued betimes, and often to be moued, for it is a precious thing to haue a melting heart; as contrarie, a dangerous thing to haue a hard heart, not yeelding to trueth. Let vs not harden our hearts, least the Lord also come to harden vs, Heb. 3. For many not altogether abstaine at the first, yet yeelding to sinne, become obstinate altogether at the last. Admonition is a meanes to keepe vs from it. We should then be readie to giue eare to good counsell and admonition, and be willing also to admonish others. It is in vaine to controll the outward senses, without the rebuking of the heart.

8 Exod. 10. 1. the Lord saith of Pharaoh, I haue hardened his heart: because Pharaoh had a long time hardened his owne heart (as is recorded in the former chapters) therfore here the Lord is said to harden it; that is, wholy to giue him ouer to the diuell So man is said to harden his heart, when he will not heare Gods word, the diuell when he gouerneth vs, and* 1.1307 the Lord when he leaueth vs in Sathans handling. Man then is guiltie of this sinne, and the Lord doth iustly harden for the punishment of former sinnes. The Lord is said to har∣den, as he is said to leade into temptation, and that is when he withdraweth his spirit from vs, and leaueth vs to our selues, 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 haue had an end: but this hardnes made the other but tas••s of hel, because we do lesse feare this great plague than many other. We ought to correct this in our selues, for the childrē of God must feare this more than any other plague. For if we doe but feare worldly pu∣nishments, so doe the wicked: but if we doe feare hardnesse of heart, and other spirituall punishments, then we may be sure Gods spirit hath wrought that feare. If we couet worldly things, this doe the Heathen, Matth. 6: but if we desire the light of Gods coun∣tenance, Psalme 119. and 4. and 67. this doe Gods deare children. Wherefore as we la∣bour for these things which our nature desires, & feare the cōtrarie, so let vs labour for the light of Gods spirit, and feare least it be quenched in vs, or else decayed: as when we feare pouertie, we labour to be rich; and when we feare sicknesse, we labour to preuent it: so let vs labour for our soules, so long as we feele a taste in Gods word, feare his iudge∣ments, and be comforted in his mercy: if we labour to encrease the graces receiued, the* 1.1308 Lord no doubt will worke with vs; but if this be not in vs, it is to be feared least the Lord will harden.

9 All men are naturally euill, so that if the Lord giue not light and softnesse of heart, we may all be iustly hardened, & this is as iust as other iudgements of God are. When any thing is spoken in the Word which toucheth another, that man will greedily snatch: A∣gaine, if there be any thing that may cherish them in their sinnes, that they note, but that which concerneth their amendment they vtterly forget. And this sheweth that we are the cause of our owne hardening: for when the Lord cannot preuaile with his word, then will he leaue men to themselues, and then they stay not till they come to hardnesse. We must not stay till the Lord strike vs with punishments (for if we be hardened, we shall not perceiue it, and therefore the case is so much the more dangerous) but so soone as we feele any coldnesse or dulnesse of spirit, then let vs feare and stirre vp our selues, that we may continually gaine some knowledge and feeling: and thus may we prouide against hard∣nesse of heart.

10 First, the hypocrite desireth rather to seeme than to be, it is said such crie, Lord,* 1.1309 Lord, they are most glorious. Secondly, he is more busie about the outward worke, than* 1.1310 about the spirituall and acceptable maner of performing the same, Mat. 23. 27. Thirdly, he worketh his saluation securely and coldly, not with feare and trembling, as Phil. 2. 12. not

striuing with his rebellious lusts, nor longing after the gifts of regeneration, nor forget∣ting that which is behinde, endeuouring himselfe forward. Philip. 3. 13. Fourthly, he hath* 1.1311 no resolute purpose to endure, but is wauering and vnconstant in all his wayes, not clea∣uing* 1.1312 to the Lord with purpose of heart, Act. 11. 23. Fiftly hee is more carefull to stop the grosse sinnes, than to damme vp the fountaine, without sense of the conflict of the lawe of* 1.1313 the members and the spirit, as Rom. 7. 24. Sixtly, hee is stirred to doe well, by some world∣ly* 1.1314 reason liking his fancie and fleshly appetite, not constrained by the mercie of God, as Psalm. 1 30. 4 Rom. 12. 1. or by the loue of Christ, as 2. Cor. 5. 14. Seuenthly, he doth more* 1.1315 often regard the feare, fauour and praise of men, than of God, and his priuate commodi∣tie, than that of his brethren. These are his characters, and yet eightly, hee hideth many* 1.1316 things vnder the cloake of popularitie, and guilefull affected clemencie. So did Absolom hide his vnnaturall treason. So did the troublers of the state of Rome with their Leges A∣grariae. Ninthly vnder the cloake of keeping companie with those, vpon whom wee may* 1.1317 beare our selues bolde, and which may back vs, when we haue done euill. Tenthly, vnder* 1.1318 the cloake of clinging to their companie, which are good men and are wel thought of, not to better our selues, but to credit our doings the more, and to make vs more commended* 1.1319 to the people, as Nouatus did vpon his confessions. Eleuenthly, vnder the cloake of lawe,* 1.1320 and execution of iustice, when some other wicked affection is the cause of their doings, and the law but their pretence, as Iezabel in putting to death Naboth, did it not for the* 1.1321 vineyard, but to see iustice kept, and as the Lords of Persia against Daniel. Twelfthe, vn∣der the cloake of religion, zeale and conscience, when deepe in their hearts they hide some other meaning, as Simeon and Leui in procuring the Sichemites to be circumcised, as Ab∣solom in making the shadow of his conspiracie the performing of his vowe in Hebron, as Iezabel making the way to bloodshed on the innocent by the proclamation of a fast, as Caiphas adiuring Christ in Gods name to make them knowe who hee was, that way to take him.

11 Hypocrisie is seene when sinne most lieth dead vnder a cloake, and most lieth in a closet, wherewith God is displeased, that when wee make no conscience of sin in close pla∣ces, our priuie sinnes shall breake out in publike places.

12 The holy Ghost, Ezech. 24. 6, compareth hypocrites to a pot that outwardly seeth∣eth, but within the scumme remaineth. And Hoseah in his 7. chapter compareth them to a* 1.1322 cake, whereof the one side is well baked, and the other side is plaine dow. And Christ com∣pareth them in his daies, to such as wash the outside of the cup and platter, but leaue the inside filthie. Our common similies whereby wee resemble these men is a course cloath, hauing a fine list.

13 When two gentlemen ride on hunting, it is hard to discerne each others houndes, because they are mingled together, which afterwards is more easilie done when the hun∣ters are seuered: euen so, so long as God and the world walke together, it is hard to di∣stinguish betweene the heires of the one and of the other: but when they are seuered by the crosse, it will surely bee seene who be the children of God, who be the heires of the world.

14 In naturall men wee finde these markes: first, that naturall men measure others by* 1.1323 themselues, so did these brethren iudge of Ioseph. So doth the world iudge hardly of Gods* 1.1324 children, because they are vngodly themselues: so those that thinke to correct or admo∣nish in anger, think that others do so too, because they come of fashiō to the Church, they thinke so of others. When we are readie then to thinke euill of others, let vs take heede we be not so our selues, and let vs learne to leaue this, for the sinne is great. For first, wee beare false witnes against our brother. Secondly, wee be enemies to the grace of God in them: because in this our corruption, wee cannot iudge well of them. The readie remedie is to pull out the beame out of our owne eye, and to iudge charitably of others. Secondly, a naturall man doth more abstaine from euill, for man than for God: and so will it bee, till* 1.1325 the feare of God be setled in vs, to teach vs Gods prouidence in things to come, and his iudgements in things past. This was with Esau, because the daies of his father were at hand. So many are now restrained by the magistracie, which otherwise would do euil: so long as

it is with vs thus, wee are but hypocrites, and not regenerate. The remedie is, to consider Gods prouidence, to commit vengeance to him, to ouercome euill with goodnesse: and then shall wee doe things for conscience sake, and not for feare. Thirdly, the torments of* 1.1326 * 1.1327 an euill conscience, is the punishment of sinne: the wicked shall flie, when none pursueth: whensoeuer then our conscience doth trouble vs, let vs knowe that our sinnes are in vs▪ whereof we are not purged. When we feare men, it is either for the want of the assurance of Gods mercifull prouidence, or forgiuenes of our sinnes, or for that wee haue done the like to others: as Caine thought euery one would slay him, because he slew his brother. If wee haue not done them harme, and yet feare as Abraham did Abimelech, then it is the want of Gods prouidence, which riseth of the want of the forgiuenes of our sinnes: for if wee feare the creature, it is because wee are not reconciled to the Creator. The remedie of* 1.1328 this feare of men, is to learne faith in Christ, for the free forgiuenes of our sinnes and the assurance of his prouidence: then shall we say, wee feare not what man can doe against vs: yea, then shall wee deale vprightly with others, so that if then others deale euilly with vs, and we pay them the things which we neuer took, we haue the comfort of our conscience and are blessed because we suffer for wel-doing.

15 In manners, men will first listen to wicked counsel, then take pleasure in their com∣panie, till at last they communicate with them in their euils: an•• as they grow in liking of those euill counsellers, so doe they loathe those that giue good counsell and despise them: yea, when the Minister speaketh priuilie to them by admonition, or openly out of the word; they thinke hee speaketh of purposed malice and hatred against them: and so shut their eares, and harden their hearts when any thing is spoken for their amendement: but if a word be spoken which concerneth another, or else may cherish them in their sinnes, that doe they greedily snatch and lay hold of. All which sheweth that men are the cause of their owne hardnes: for when the Lord cannot preuaile by his word▪ then leaueth he men vnto themselues, which stay not till they come to hardnes. This must teach vs with feare to examine our hearts, to proue what loue of the truth remaineth in vs, and what liking we haue of lies, what hearts we beare to those which giue vs wholesome counsell to reclaime vs from sinne, or whether wee rather incline to those that feede our eares with such wordes, as may serue to nouzell vs in our sinnes, because the childe of GOD may come to this through often infirmitie: but when hee seeth it, it is time to bestirre him∣selfe, and to feare least those fearefull beginnings doe bring him at the last, vtterly to fall away.

16 The first meanes to keepe vs from hardnes of heart, is to feare it long before: for if wee once be fallen into this, then are wee past all sense and feeling, and cannot perceiue it, and therefore our case is more fearefull and dangerous, as those are which fall into some great disease of the body and know it not. Againe, if we be not of hardned hearts, then the word may worke with vs, and all other afflictions may haue their effect, and so haue a good end, but if our hearts bee once hardened, then all our plagues are vnfruitfull vnto vs: yea they are nothing else, but euen a taste of hell, and of those punishments which are and abide for euer. So had Pharaoh many and great plagues, yet because his heart was har∣dened, he profited not, but ranne on forward till he was vtterly destroyed. But Iob, whom the Lord had not yet forsaken, profited by all his miseries, & had a good and ioyful issue, and escaped from them. Therefore the children of God doe feare it more than all other* 1.1329 punishments, and had rather bee plagued with all the miseries of Iob, and the botches of Aegypt, than with an heart that is hardened. It goeth not well with vs then, when we feare wordly and bodily punishments, more than wee doe hardnes of heart, and other spirituall punishments, for euen here is a difference betweene the wicked and the children of God: for the wicked are euer greatly troubled for feare of outward afflictions, but the spirituall punishments of the soule doe neuer a whit affect them. Contrariwise, the children of God doe aboue all things dread spirituall punishments, as for outward troubles, they are con∣tent to beare them, and are grieued no otherwise for them, than as they are signes of Gods displeasure, this is a good note to trie our selues by. The second is a true desire and loue to haue a melting heart, to be often touched with the word, and with Dauid to desire the vn∣derstanding

of the word aboue all worldly treasures, and the light of his louing counte∣nance* 1.1330 aboue all earthly helpe or treasure: for the worldly men doe greedily hunt after worldly things, and thinke themselues best at ease when they enioy them, we must then not be like minded to these men, but earnestly desire the former, and then it will be an vn∣doubted signe of the spirit of God. The third remedie against hardnes of heart, is to ioyne to the feare aboue named, and continually to labour and striue against it, in vsing carefully all those meanes which may serue thereunto, and as in our nature there is a continuall de∣sire of earthly things▪ so should wee continually bee moued to pray, that in spirit we may daily labour and striue against it, and as the husbandman, fearing pouertie because his goods decay, or his ground bringeth not foorth his fruite, doth labour more carefully to lay vp against the time of neede, like vnto Ioseph when hee was in Aegypt; and as the ma••••* 1.1331 fearing sicknesse, because his naturall powers are weakened, or his stomack waxeth weake, will by Physicke and other meanes labour to preuent it: so wee must doe against hardnes of heart, for so long as wee feele taste in Gods word, to bee humbled by his threatnings, and comforted by his promises, if wee striue and contend to growe in grace, the Lord no* 1.1332 doubt is with vs. But if wee waxe wearie of the world, and can feele not taste in it; if wee cannot bee terrified by his threatnings, nor affected by his promises, then is our case dan∣gerous, and we haue good cause to feare least the Lord will harden vs: therefore must wee 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 vs, lay vp such things in store, as may bee able to com∣fort vs, when our ministers are remoued, and the world taken from vs. But many will bee like Ioseph to prouide for the dearth, but they will not store themselues with spirituall food against the time when the word shall be taken away. Now if through infirmitie wee doe fall, and the light of the spirit be darkened, and our hearts begin to bee hardened, then let vs call to minde our former practise which we haue had in the word, and remember the care wee had to keepe it, and it will be a great helpe to recouer vs againe. For Dauid no* 1.1333 doubt was very well helped in his greatest conflicts, by the remembrance of those places which aforetime he had read▪

17 When as in receiuing of meate, the meate that nourisheth, is changed into vs, it is far* 1.1334 otherwise in the chirurgerie of our soules▪ For in receiuing of the word & of the Sacramēts which feed the soule, they are not changed into the qualities of vs, but we are chāged into them. It is the folly of the world now adaies, and the euill that troubles, not onely the base people, but the great also and the wise, that they thinke they must giue sap & iuice to nou∣rish the word, rather thā that they should suffer their wisdome to be maintained by the sap of the word, and they will set the Lord to learne of them. Wel, in applying there is a great reason we applie to the heart▪ It is the principall place for God to worke on, it is the vsuall place that Sathan most inue••gleth, and therefore it must needes haue a plaster▪ And here wee inquire not onely Esaus heart, who saide in his heart, the dayes of mourning for my Father will come shortly, then I will slay my brother Iacob▪ Genes. 27. 42. but Sarahs heart too, who hearing she should conceiue in her olde age, laughed in her heart, &c. So that they must come to this cure, Esaus mourning heart, and Sarahs vnbeleeuing heart▪ ••ea and with them, all hearts. Applie the plaster to any place saue to the heart, and it will doe no good. If the disease come from the heart, as all sicknesse of sinne doth, lay to the hand the plaster, or to the foote, or to the face, though it heale in one place, it will breake foorth in another, because vnlesse the heart be well purged and cured, it will still minister new matter of corruption into euery part of the body. We are not then to be healed at the eare as wee thinke wee may, and yet many will not so much as be eare-wise: wee must not bee healed in the braine, for many will goe so farre in hearing, that they may bee braine-wise: but wee must be cured at the heart, for it is required wee should be heart-wise. Well, many will come so far too, as they will conceiue and iudge well of things, so that they growe tongue-wise, and can discourse and talke well of things, but yet for that the heart is not truely touched, they are as vaine in sinne, and as much subiect to pinching sorrowes for sinne as any other. Great cause then the fountaines bee staied, and the principall parts plastered: for if there bee a worlde of sinne in the tongue (as Saint Iames saith) then

there be a great many worlds of wickednes in the hear•••••• there be a beame to be sound in* 1.1335 the eye of one hypocrite (as Christ admonisheth) then there is a whole sta••ke in the heart.

CHAP. XXXIX. Of Heresie, and many corrupt kindes of knowledge, and how the diuell pester••th the Church with euill teachers.

WE must humble our selues to see Heretikes doe more for vaineglorie, and for their s••ct, than wee will doe ••or Gods glorie, and for his truth.

2 The neerer heresie commeth in likenes to the trueth, the more* 1.1336 dangerous it is.

3 It is a dangerous thing to haue a proud•• spirit, with a vaine minde, for* 1.1337 the••e sinnes leade men to heresie.

4 The ••••ue•• seemeth to be very strong: for as the wise conclude, if they that are cou∣ragious,* 1.1338 were also politike; or t••ey that haue wisedome, had also courage, none could stand with them. Wherefore these are dismembred in men, but in the diuell they ••un••••e both together: for he is both couragious as a Lion, and sub••ill as a Serpent. This is he that foyled all men from the first Adam to the last man, in whose hand all the ••athers were no stronger than vanitie: and in this age hee hath made the high pinacles of ve••••••e the Iowe shrubs of the earth. Besides this combination of strength and wisedome, beside this proofe of his courage in all ages, Christ himselfe, who is his enemie, saith ••e is strong, Luk. 22. 20. Nay, I will adde more, Christ that ouercame him, pronounceth ••••m to be a sh••••••d enemy. If he hath ••een strong, hee is more strong, both because the world waxeth shorter, and wee grow securer. In these latter daies, the more the d••u•••• rageth, the more his strength increa∣seth; for anger is the whe••••••one of strength: the elder the world waxeth, the more the diuel rageth: For as he plaieth with mē, so he practiseth with the world, he la••eth his sorest siege in his last assault when death beginneth to moderate ••im. And no maruell, for if he take a foyle, or suffer the repulse in our life time, he may recouer with ease, and come againe with some hope; but because in death, either now or neuer, he must bestir himselfe, he followeth with all force. Secondly, he rageth the more, for our security or little accounting of temp∣tation, and not serious b••thinking of the matter, makes him the stronger; so as o•••• negli∣gence* 1.1339 doth inarme his diligence. He is strong enough without a••••our & y••t ••o be sure he will put on armour too Goliah was strong, and yet he go•• armour, which sheweth great di∣ligence; we are weake and ••eede armour, & yet seeke it not, which sheweth extreame negli∣gence. Thus diligent is the diuel. Sow no tares nor cockle, and yet in the fallow it wil grow* 1.1340 fast enough; but he cannot contēt himselfe with that growth, but hee wil sow also, yea and plough too, because he looketh for a plentiful haruest. This is his good hus••ādry, though his crop would be good of it selfe, yet he will sow. No maruel then though Peter cōtenteth not himselfe to call him a Lion, but a ramping Lion: and Iohn termeth him not only a Ser∣pent, but an old Serpent, hauing by experience gotten a perfect habite: and Paul asc••ibeth to him not onely darts, but fiery darts. The armour of this enemy is partly the reuelations of flesh and blood, partly the corrupt example of the world. The diuell hath a motion in vs, and straightway it seemeth a reuelation to flesh and blood. Doe euill, saith the diuell; doe so, saith the flesh, and strik••s the matter deeper; doe so as Preachers doe it, saith the world, and this pierceth to the bone. If we could wring out these two pieces of armour, wee* 1.1341 were strong. Now the diuell as a Prince, Iohn 13. 14. possesseth not alwaies in his owne person, but by lieutenants and embassadours, who take vp the title of his soule to his inte∣rest. This deputie or vicegerent is sinne, which taketh vs vp as tenants for the diuell: and this deputie is accompanied with foure Tetrarches: The first is ignorance, wher with when hee had taken possession of our fathers, they might keepe good houses well enough, and haue many gifts indeede, for hee knew that for all that, they were neuer the neerer to sal∣uation.* 1.1342 Secondly, if the diuell sees knowledge must needes come in, and ignorance must* 1.1343

needs go out, he sendeth out Errour, which must make men if they wil needs be knowing, either Trinitaries, or Arria••s, or Anabaptists, or such like, who may liue well indeed, and make a great shewe of godlinesse, but all for his greater aduan••age to winne the more soules. Thirdly, Worldlinesse succeedeth, who dares play his part euen vppon them that haue pure knowledge, whom neyther Ignorance, nor Errour could preuaile against:* 1.1344 but if these preuaile not, then comes Hypocrisie, and hee will sift vs, and search vs to the quick. If an Angell from Heauen should withstand vs to the face, wee dare boldly pro∣nounce, that ignorant, erroneous and worldly men, such as will take order for God; when their barnes are full, and all Hypocrites, haue surely vncleane spirits breathing in them,* 1.1345 Ephes. 3 2. 3.

5 There are many kindes of knowledge: The common course of the worlde is set* 1.1346 down, Micah. 6 26 Ombries statutes are sought for knowledge of Law-points. Christ, Matt. 16. complaineth of another kinde of knowledge: Yee see in the Euening, the skie is red, &c. but knowe yee the face of the Heauens, and are yet ignorant of the knowledge which bringeth euerlasting life? A third kinde of knowledge there is spoken of, Amo•• 8. 5. and Prouerhs 20. where a kinde of people had a grace in making of the Ephah small, and the Shekle great. Wee haue learned a trimme part of knowledge to trippe men in buying and* 1.1347 selling. Another knowledge there is Ecclesiasticus 30 24. when people keepe much ad••e* 1.1348 about keeping of bullockes, and that so farre, as they first preferre them: but God and his* 1.1349 kingdome are sought for afterward: Indeed these things are lawfull for him that hath first* 1.1350 affected his own soule to seeke the kingdome 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 smal ac∣count of, that the Lord complaineth by his Prophet: how hee hath taken paines 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 suruey the wayes. One way is set downe Ephes. chap. 4. 17▪ where the Apostle* 1.1351 planting true knowledge forewarneth of going away in the vanitie of their owne minde, neither by adding or detracting, Deut. 4. 2. and. 12. 32 Apoc. 22. 1••. nor by cutting out the booke in peeces, as in Ieremie. This way is more flatly set down, Deut. 12. 8. Ye shall not ••oe whatsoeuer euery man thinketh good in his owne eyes: that is, if ye euer purpose to thriue in hea∣uenly knowledge ye must not say: Me thinks this is good, or that is good, but ye must fetch all from the fountaine of the knowledge of God, which is warranted. A second way is* 1.1352 chalked out, 2. Chron. 17 3▪ 4▪ where the Lord beginneth to commend Iehosaphat for wal∣king vprightly after his commaundements, not after the manner of Israel. But we walke after the trade of Israel Be it spoken therefore to the face of all flesh, what man soeuer wal∣keth thus after the trade of Israel, his blood be vppon himselfe. The third way is sounded* 1.1353 to vs, 1. Pet. 3. 17. 18. Because wee perswade our selues to walke well, when wee walke after example, because thus, and thus did our fathers walke. Peter meeteth with this way, and saith, Christ hath redeemed vs from the traditions of the fathers. This way would the wo∣man of Samaria haue walked, Iohn 4▪ had not our Sauiour put her into the right way. Let vs learne to walke out of the way of custome, and to come into the way of God. Though all the world goe this way or that way, yet let vs say with Iosh. chap▪ 24 13. I and my house will walke aright, and so shall we grow from knowledge to knowledge, vntill all appear•• be∣fore God in Sion. We must not then make Gods word a stranger, because wee will haue 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 vs grow in the word of the Lord. There is an∣other thing much hīdring this knowledge of God, that is, whē we haue a glimmering sight we cast of al guides, & yet in worldly things we haue no end where shuld be an end: our ••ns are neuer gray headed, but in heauēly knowledge we quickly make an ••nd, where should be* 1.1354 no end. Many can be cōtent to know, but Paul would not haue vs children in knowledge, & therfore writing to the mother citie of good learning he runneth stil on this point with the Corinthians, know yee not, know yee 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, wee haue Prophet, Booke, Chapter, verse* 1.1355 named, and yet no knowledge. Yet these are the times, that Daniel chapter 12. 4. spea∣keth* 1.1356 of the increasing of knowledge, and Ioel chapter 2. 28. saith, that the Lord will not droppe but powre out knowledge on all, not on the Iewes alone; but Esay more plainly, chap. 52 8. reporteth that we shall see eye to eye, and chap. 62. hee saith that the knowledge of* 1.1357 the men vnder the Gospell shall be greater than the knowledge of the Priests in the lawe: if we should be such, wee had neede to beginne betime. Well it is an hard saying, that this knowledge is required of vs, but it is true, and wee shall surely bee met withall. Looke on the Primitiue Church, and ye shall see women so desirous of knowledge, that they would bee so eger of it, that they would be asking questions in the Church, so as the Apostle was* 1.1358 faine to moderate them. But we neede not this moderation, of whom Esay speaketh more truly, that precept must bee vpon precept, line vnto line, there a little, and there a little, and all littles make but a little with vs, Esay 28. 10. A wonderfull thing. Ministers cannot now adaies bring out of their treasury things new and olde, because they must still teach prin∣ciples. Well it is a note of reprobation still to be learning, and not to be learned, to be still at the dug, and neuer to be past our A. B. C. But to doe ill, wee haue wit at will, Iere. 4. 22. wee refuse the running water, we chuse puddle water, but for the pure water we neither haue it, nor will haue it.

6 Euery Church, euery common-wealth, euery Vniuersitie hath both land and dung∣hill,* 1.1359 howsoeuer wee shuffle them togther, making the land, where the dung-hill should be, and the dung-hill, where the land should be, because we consider not, that wee haue the charge of Acheldama. i. of a field, not of Iudas blood, but of Christs blood. And hereof it is, that sinne is the rankest corne in this field, which shall neuer bee otherwise, vntill wee cease making husbandmen of the shreds and dregs of the people. But it is Sathans policie not to strike at euery shrub on the hill, but at the trees of Libanon in mount Sion, from* 1.1360 whence should come sound & sure timber to the building of Salomons Temple. Hee know∣eth it is more dangerous to poyson the fountaine, whereof all drinke, than the cup where∣of one drinketh: and therefore hee hath well prouided the Ministerie to bee but a spring whereat all the wilde Asses quench their thirst.

7 Men must looke what followes of sinne: 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 doe it? I get this commoditie, &c. A beast is onely ca∣ried to preuent things, doth that which is before sense: some of them perceiue somewhat, as the weather; but that is not by discourse of reason, as man doth, but by instinct of na∣ture which God gaue them at the creation. The same difference is betweene the spirituall man and the carnall; the carnall-man sees what will follow, but goes no further than this world, and compasse of it, as what profit or harme will come by this or that: the godlie goes to the word, and sees what that speaketh of life to come.

CHAP. XL. Ofthe iudgements of God, and how iust he is in iudgement, and how his promises and threatnings to Israel, appertaine to vs.

LEt the wicked rebell as they will, and thinke how by their subtilties they may escape Gods threatned iudgements for a while; yet they shall be pursued from farre, and shall taste the heauie hand of God, both fearefully and wonderfully: as we see in Achab 2. Chron. 18. 33. and others: wherefore let the iudgements of God euer humble vs, for if they doe not humble vs, assuredly they fall vpon vs.

2 It is a good propertie of faith, to feare the word when we see not Gods iudgements: So beleeued Noah before the flood came. So feared Iosiah and hee had peace; so feared A∣hacuck, chap. 3. This if we doe we shall escape punishments, as those did; but if we doe not, then we cannot escape.

3 As there was not one of the Israelites perished, so was there not one of the Egyptians* 1.1361 escaped; which is a type of the last iudgement 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: nei∣ther must we be secure, because we see his iudgements and threatnings delaied, as they did in Ieremies time: for though he tarrie a while, yet will he certainely come at last, and that more speedily to vs than to them, because our sinnes are greater, for that we haue greater meanes of knowledge than they had.

5 They that mocke long at Gods iudgements, will mocke in the end and be mocked: wherefore it is good to pray for inward reuerence, before God sendeth outward venge∣ance. When the Lord accuseth and iudgeth vs to shew himselfe iust and innocent, he will haue none other to witnesse against vs than the mountaines, or the heauens and the earth: he will come to no court on earth but to his creatures, and his seruants haue vsed the* 1.1362 same proceeding, as Moses calleth heauen and earth to witnesse, nay we are to call to wit∣nesse the stones in the wal, the timber of the house, that they may giue their voyces on our sides, that we haue told them their sinnes, and that we haue spoken to their consciences,* 1.1363 and then the very beames of the Church and stones of the wall shall be witnesse of this controuersie. So that though men would beare one with another, yet the mountaines, the heauen, and the earth shall giue vp their voyce, that God hath not come suddenly vpon vs, but that he forewarned vs. It were a great matter if a man should be iudge in his owne cause, yet the Lord so rules the matter, as that he will condemne none, but such as first shal see their iust condemnation. We shall haue all things laid plaine and orderly before vs, as it is Psalme 50 so that we shall be driuen to confesse Gods plea to be iust against vs: for howsoeuer men can daube and deceiue their owne conscience, howsoeuer they can smo∣ther and choke their owne sins and delude men; yet in the day of wrath, the sealed booke, the sealed booke shall be opened, and the recorder in our owne conscience shall giue sen∣tence vnto it, and then the Lord shall win and recouer his action at our hands, and we shall yeeld that he is iust.

6 There are places in the Scripture, where the Lord is a comforter, and there are pla∣ces,* 1.1364 wherein he is an accuser: the places where he is a comforter shew such persons or such times, wherein the Lord by his accusations hath so farre preuailed, that the people were humbled thereby. The places wherein he is an accuser, import such times and per∣sons, to whom the Lord hath shewed many comforts and benefits, but they haue been vn∣thankfull, as are we in our times in our Realme, and in this place. For it hath been the wise∣dome of the Lord alwaies after his threatnings taking place to remember mercy, and af∣ter his mercies contemned to send out his threatnings, as Hose. 4. 1.

7 The manner of the ancient Church hath bin, that wheresoeuer mention was made in* 1.1365 the word of the children of Israel, the Christians took that specially to appertaine to them∣selues. But now adaies in our age the case is farre otherwise, we are so loth to be accused, that our manner is to account our selues to be accused in nothing, but there where the Lord hath as it were, by name spoken vnto vs, and if the Lord hath written no prophecy specially to this land, then we thinke nothing cōcerneth vs. Howbeit, as Paul saith, Rom. 2. That they are not onely Iewes, that are Iewes outward, but they also which are Iewes inward: so I say, that they are not onely the children of Israel, which came out of the loynes of Israel, but who so truly lay hold on the promises made vnto Israel, are the true children of Israel also. But not to stand long on this point, I say, looke as Moses is more inferiour than Mes∣siah, and as Iesus is better than Iosuah, & the kingdome of heauen better than Canaan, and the blood of Christ more precious than the blood of bullocks or of goates; so are we bet∣ter Israelites, by faith taking hold of the promises made vnto Israel, than they that descen∣ded only out of the body & loynes of Israel. So that if any will lay claime to the promises of Israel, he must acknowledge himselfe to be the child of Israel: but if any will let go his hold on this promise, he must also exempt himselfe from being the childe of Israel. He may well be of the line of Cain, Cham, or Esan, 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 Iacob had two names, the one Iacob, the other Israel, we reade very seldome in the Scripture that the Iewes are named by the children of Iacob, but called for the most part the children of Is∣rael. For the name of Iacob being giuen him at the time of his natiuitie, and the name of Is∣rael 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 speciall care heare his word.

7 The not obseruing of the Iudgements of God, maketh vs so loth to loue his mercie, and so slenderly to feare his Iudgements.

8 It is a naturall thing to reforme our selues whilest Gods Iudgements are vpon vs.

CHAP. XLI. Of Ioy and Sorrow.

HE is not far from ioy, that sorroweth either for want of good things, or for sense of e∣uill: for the true way to godly mirth, is to feele godly sorrow.

2 When wee haue greatest cause of ioy for well doing, then it is a good thing to feare most our vnthankfulnes, and our selfe-loue and our secure vnkindnesse.

3 Gods children not cherishing a continuall sorrow, haue often an excessiue sorrow.* 1.1366

4 When a man is most merrie, he is neerest danger.* 1.1367

5 We shall sometimes feele by experience, a terror suddenly come vpon vs, when wee* 1.1368 are alone, or vehemently to strike vs in the night, being sent of God to humble vs: the Physition will say it is a melancholike passion, but I say it is the power of Gods presence, preparing vs to prayer, or some such like seruice of God: which when we feele, if wee fall downe before the Lord in prayer, we may finde an vnspeakeable ioy following it, but if we cherish it with euill surmises, it may bring vs to further inconueniences.

6 The way to godly mirth, is to feele godly sorrow.

7 The people murmured at the red Sea, yet the Lord forgaue them, and healed them: Againe they murmured at the bitter waters, yet for his promise sake, and the faith of some, hee pardoned that sinne also, and helped them, and brought them to sweete waters and Palme-trees, fit to campe vnder. Where wee may behold how the Lord tempereth their sorrow with ioy: for his children sometimes must feele his fauour, and sometimes feele it not. Hee letteth them see his goodnesse many wayes, and his heauie hand but sel∣dome, and therefore we ought to beare it more willingly. Againe, wee may learne that wee are the fittest to receiue mercie, when wee haue felt his iustice: and when wee haue found his goodnesse, we must take heede of securitie, for when we are past one crosse, hee can pre∣pare another for vs.

8 By many meanes come we to ioy, saith Chrysostome: the wise men of Greece wished men to reioyce; and the Poet saith, Without ioy life is no life. So it may seeme ioy is lifes* 1.1369 life, and therefore men seeke it so much. He that auoideth not something that is not euill, must needes doe much euill: In riding, wee will not ride so neere the edge of the ditch as wee can, but leaue a good deale betweene, least both our horse and wee fall in. This is our policie in riding, I would it were so in liuing. It is not Christian wisedome to goe as neere euill as wee can. Well is mirth euill then? Too much vse of mirth is naught. We must not studie for mirth. If it be not a present iest, it looseth his grace, Deut. 29. If he be thirstie hee will drinke till hee bee drunken. Those things wee desire too much, wee will keepe too* 1.1370 fast, we came not (faith Tullie) into the world to make merrie. One saith, when yee would bee merrie, this you may doe, but make no occupation of it. It is the worst end of a good wit to inuent mirth, and yet wee see daily, how many thinke this is their portion in this life. Ambrose giueth them a fit name, he calleth them superfluous creatures, and so they bee: for the world if they were gone, were well ridde of them. And Hierom saith, God cast not man out of Paradise that hee might here build him another, but that with sweare, &c.

our recreation must not be thus, to make it our profession to moue mirth and laughter, a very Idolarie, if one may call it so. This ioy is but a bastard kind of ioy. Hilarie saith, it one laugh when he is going to prison, euery man will count him a foole. So if we will reioyce, let vs reioyce in that that cannot be taken from vs, for when those things perish we must perish also.

9 I finde mention in diuinitie of two kinds of ioy, the one lawfull, the other qualified with circumstances. The first, Chrysostome calleth angelicall ioyes, and Hil••ry calleth them ioyes of the Palace, or such ioyes as are in the court. These are the best, & in these we may be secure, if ye seperate not ioy from the glory of God. There be foure angelical ioyes. The* 1.1371 first is the touchstone, whether we reioyce truely or no, Psal 1 7. Let me tongue cleane to the roofe of my mouth, if I forget, nay, if I perferre not Ierusalem in my murth! Gods glory flourisheth most, when the Church flourisheth, & therfore that is the true ioy: but there are some that can fattē their hearts, when Ierusalem lyeth in the dust. The second ioy is angelical indeed;* 1.1372 so our Sauiour Christ calleth it when a sinner returneth to the Lord, then the Angels re∣ioyce, and this also is a safe ioy. When the prodigall Sonne returned, his Father did well to receiue him with such ioy, though his brother did hang the groine at it: & one of the Fa∣thers saith, though it were but a homly speech, that it was the best calfe that euer he killed, the best peece of veal•• that euer he bestowed. At this day there is but small turning of ••in∣ners, & smal reioycing for it, and I thinke this to be the cause of that pouertie, for that they being come home, none will giue them a ring, a gowne, &c. Luke 15. The thrid ioy is. Psal.* 1.1373 122. I reioyce•• when they said, come let vs goe to the house of the Lord First, to reioyce in the meanes of saluation, as in Sermons, in Preachers, and such like; this is angelicall, & Dauids ioy: I reioyced when one told me there was a Sermon in the Lords house, and saide, come let vs goe. A Father saith, thou makest hast to a banquet, but not to the Temple: thy mirth is not good, thy life is not good. Thou canst watch al night in dicing, but not in meditati∣on. The fourth kinde of ioy, is Prouerbs 22. 25. In the rest a man may counterfeite a reioy∣cing,* 1.1374 but this passeth all hypocrisie, which is the ioy of the iust, to doe righteousnes, iudgement and equitie. Shew thy conscience all the goodly things in the world, it shall not reioyce at them so much as at one good worke. This ioy will neuer depart, their works follow them, and so shall the ioy of them. The Apostles went away after their whipping, and reioyced, not onely that they could suffer scourges, but that they triumphed. What ioy soeūer we haue else, if we thinke vpon iudgement, then wee say vnto our mirth, thou art madnes, Ecclesiast.* 1.1375 chap. 2. The second kinde of ioyes, Chrysostome calleth pettie ioyes: Hilarie termeth them the solace of prisoners, who eate and drinke for a while, but shortely the iudge commeth and condemneth them, and they are executed. This Salomon called bitter sweete ioyes, Prouerbes 14. 13. This is certaine, euery one will haue the one or the other: if they cannot get Penelo••e, they will be suiters to her maidens: these bee seeming ioyes, and wee thinke* 1.1376 them to be great, because we know no better. For if wee knewe the ioyes of the righteous, we would laugh at these vaine ioyes. It is noted in Cain, after hee had lost his place in Hea∣uen, he got him as good a place in earth as he could. Iubal hee found out organs to make his Grandfather merrie. What is it then vnlawfull? I will tell you what the Fathers saide concerning it: The beleeuer can neuer finde time for laughter. Hilary saith, that whatsoeuer we loue in the world, we take thereby occasion of laughter in prison; and this is phrensie. If these men liued now, they would be accounted precise fooles, Storkes, blockes without af∣fections, for these be the opprobrious speeches which the wicked vse against good men: but if any man can reioyce in Psalmes and spiritual songs, if he can find an hony-combe in the word, and with Dauid can dāce before the Lord; God forbid, that I, or anie should play Michol to mocke him. Nay, I will say with Moses, I would all the Lords people were as these bee: and tooke pleasure in these things, for thus wee ought to be, and I will say with Paul, would to God you would practise these things which I teach But where the Spirit is carnal (as Bernard saith) where there is a mouldie soule, a drie heart, where the Spirit is tur∣ned* 1.1377 into flesh, there men loue these pettie ioyes, and bitter sweetes. But yet (not to foster any mans imperfections) the Church hath childrē of perfect age, shee had babes, yea, euen such as are in their lumpe like the Beares whelpe, wee cannot come from Beersheba to* 1.1378

Bethel at one step. These actions in themselues are not vnlawfull, but ••••fles are for babes which the Church beareth with, vntil God prouide better sor vs, not commanded but per∣mitted, as Paul, when he was a childe, spake as a childe, and wee are all in the estate of chil∣dren, 1. King. 11. Salomons men that went to Ophir, did not only bring gold and siluer, ne∣cessary for the common-wealth, but Parrats and Apes for children.

10 The true rule of mirth is set downe, Ephes. 5. 4. it must not be rotten mirth, mirth of* 1.1379 concupiscēce, to speake plaine, such as is obscene and scurril mirth, corrupting good man∣ners, concerning which Bernard saith, if it be a shame to heare, let it be a shame to speake.* 1.1380 Secondly, the mirth may not be Dymic••s, pricking mirth, quipping myrth, and ••aunts, to please our auditors with. The third thing is, that it be not without reason, vnreasonable* 1.1381. * 1.1382 mirth, feather-mirth, when there is no cause to bee merie, when a man hath a conceite of himselfe, to which Paul opposeth thankes-giuing, that our mirth may bee gracious. And thus much for the first kinde of corrupt mirth. There is a second kinde, Ierem. 15. pain∣ted* 1.1383 out: I sit not in the assembly of mockers, because of the companie, which is noted, Hos. 7.* 1.1384 When that Kings would be merrie, they must haue an hick-scorner, and a common jester* 1.1385 to come among them, this is Tauerne-mirth, and the fooles cannot else be merrie. So then our mirth is euill when we make not choyce of companie. Thirdly, not vsing of the right time, is vitious here, Iob. 21. 13. They spend their dayes in wealth, and suddenly they goe donne* 1.1386 into the graue. It is that whereupon Augustine saith: I would that men did not onely leese* 1.1387 their time, I wish they might not loose bodie and soule also, Exodus 30. They sit donne* 1.1388 to cate and drinke, and rise againe to playe: But Eccles. 3. Weeping is first, afterwards loye. Ezekiel. 9 The Mourners are marked with the Lords TAV. Wee make our studies-la∣bours and trades, a parenthesis to our play; whereas our play should bee a parenthesis to our labours. Lastlie, measure and manner must bee obserued, Prouerbs▪ 22. A Foole* 1.1389 when hee laugheth, lifts vp his voyce, but the wise man is scarse heard: it is like the fire of thornes, a little fire and much cracking; so in a foole much laughter and little cause. We may not as Fooles, tire our selues with laughter: seeing thou must stand before the barre in iudgement, how is it that thou canst so laugh? saith Chrysostome. And Hylarie saith on* 1.1390 Psalme 137. All our ioyes in this life are as the waters of Babylon. Wee must reioyce in trembling, Psalme 2. If we haue not this we keepe no order in the rest. Remember to ob∣serue these rules.

11 In our pleasures wee are especially to beware, that wee take no pleasure in pleasures, Men must not be mirth mongers, (that is) men must not studie for mirth. And what is* 1.1391 the reason? Surely, because where there is an exceeding and ouer much desire of a thing, there is like to bee an exceeding, and ouer much vse of the thing, when wee haue it: which is our reason against ambition and couetousnes: for riches and honour in themselues be∣ing* 1.1392 good, by an excessiue desire and vse of them are made naught. The ende of our mirth must not be onely to bring pleasure, and that pleasure may bring ioy: for then we shall re∣ioyce to reioyce, and this is Idolatrie. For it would be preiudiciall to our reioycing in God, for whatsoeuer hath an ende aboue this ende, is dangerous. One saith very well, if my bo∣die* 1.1393 be but a strainer for meats and drinks to runne through. If I serue for none othervse, but to make reporte of the sweete and sower taste of this or that, surely my life is not wor∣thie of life. Againe, wee must beware in our mirth, that wee haue not a care to please our hearts, our hearts being vnsearchable pittes, if they followe naturall things, they growe to be too natural, and therefore they are sometimes to be pressed and imprisoned, vntill they smart, least hauing too much libertie, they cause euery vaine in soule and body to smart in the ende.

12 Youth especially is to take heed of pleasure: for though fire be good, yet in flax or* 1.1394 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 plea∣sure in youth especially, and they purpose to become good, and to liue grauely hereafter, and to behaue themselues solemnely afterwards. This is to make a couenāt with the diuell, as the diuel said to Christ: I wil come out, but the time is not come yet; so we wil leaue plea∣sure when the time coms, & in the meane time he keepeth vs in a purpose, wherefore there

are more in hell than in heauen. Young men make their sins of a double die, crimson sins, they become a disease of the bones, and custome is turned into a necessitie: whereupon di∣uers say, I would faine, but I cannot leaue them, whereof where one doth recouer, forty rot away. If Sathan can make our youth an vnprofitable age, al the ages after hardly any good to be looked for. For if he once nippe the blossome, where is the hope of the Autumne? where may we looke for fruite? Well, if wee will needes vse pleasure, wee must set downe some measure.

13 The diuels rules neuer haue exceptions, but God his Saints must learne restraint;* 1.1395 we must neuer make our hearts the stewards of our affections, that our thoughts wander not in them, and least in desiring things too much, we exceede when we haue them. There must be the least appetite of those outward things, because there is the least vse of them. If a man cannot want them, he will abuse them, whē he hath them. It is true that Ierom saith,* 1.1396 Their originall or beginning is honest, but their growth and greatnesse is deformed: and that also, Sinne is very reasonable at the beginning and very shamefast. Thamar went first to play the whore with a vaile before her face, but now with an open face. First honest recrea∣tion, and then a pleasure of vanitie▪ recreation before labour, to play before we studie. We vse pleasure, but to no good ende. So Elies boyes would haue the fat without any reason. Iudas could see the absurditie of this: To what end is this ointment spent wastfully? we vse such things too much or too long, whole daies from morning vntil night, til we be set on fire with them We come to be too effuse. Nabals feasts are like the feasts of a king, he be∣ing but a countrie farmer.

14 This is a general rule, wantonnesse is the beginning of sinne: we see in Esau, to what* 1.1397 great prophanenesse his wanton pleasure in hunting grew: So in the Scriptures there can be found none other beginning of Salomons fall but this, that 1. Reg. 5. when he had spent seauen yeeres in building the house of God, hee spent thirteene yeeres after in building an house for himself. This was scarse a good propertie to bestow thirteene yeares on his own house and seauen yeares on Gods house, and the Apes and Peacockes that hee brought in∣to the Land, set the people on such vanitie, that they vanished awaie in their wanton thoughts. Idlenes and trifling be the callings of Gentlemen now adaies, as also needelesse expenses, 1. Tim. 5.

CHAP. XLII. Of Inuiries, offences, and controuersies.

WHen an iniurie is offered thee, the Lord doth trie thee, what loue,* 1.1398 patience, and meekenesse is in thee to blesse them that curse thee, which will followe if thou be the childe of God: contrariwise if thou requite euill for euill, then doth the Lord shewe vnto thee the cor∣ruption, which thou must labour to pull out of thee if thou wilt ouer∣come.

2 When we see that others stand in neede of our helpe, and wee are* 1.1399 able to helpe, the Lord requireth our obedience.

3 Meditations of GODS promises and prouidence, will driue from vs all desire of* 1.1400 reuenge.

4 We must not tarry vntill others reconcile thēselues vnto vs: but as God doth rather oftentimes, by heaping his benefits than powring his plagues vpon vs, shew vs our sinnes; so must we rather by courteous dealing than seuere handling, shew others how they haue offended vs.

5 The more Pharaoh restrained, the more Moses stood in the thing that was comman∣ded;* 1.1401 cōtrary vnto those which making a mingle mangle in religion, yeeld in some things, but wee must not yeeld a lot of that the Lord requireth, although in worldly matters wee ought for peace to yeeld one to another. In religion it skilleth not how little the matter

seeme, for which we doe contend. The least thing that God commandeth is great in the* 1.1402 sight of God: and Gods children haue been punished for small offences in appearance, as Moses and Aaron for grudging were debarred from the land of promise. Iosiah was slaine because he asked not counsell to goe to warre, which may teach vs to beware of the least offences. It ought not to be condemned nor counted precisenesse not to giue consent in the breach of the least thing, though we may beare them (when they cannot be redressed) but not with consent.

6 Shall we be contentious? I thinke no nature is so mis••reant, that it doth delight* 1.1403 in contention: if any delight to dwell in Mesh••ch, as Dauid calleth it, I would he had a tabernacle there: if any delight in contention, I wish no more harme, than that he may be neuer without it. What then, shall we blot out controuersies? That were to teach the spirit of God wisedome. Could he not as well haue said, let there be peace, as let there be light? ••ay, God hath ordained there should be contentions, and not onely permitted them, but saith, they must be, and such as be about the waightiest matters in truth called heresies, 1. Cor. 11. Then it is a dreame of idle braines, that any good can be re∣ceiued without controuersies, and as the Prophet Esaiah saith, without the barking of some dog or other. It is not so in euill things; they are receiued with silence: what then shal we play the pots, and aske the potter a reason of his doing? Albeit I like not that humor* 1.1404 of men, which wil search out the reason of God his doings, when they know his flat wil, yet in this we may, because he hath set it downe. There be three reasons, first that those, That are stedfast may be approued, we will haue it in this. As Sathan did to Iob, God called him, what saiest thou of my seruant Iob▪ Liueth he not vprightly? No grandmercie, said he, for he hath all blessings of thee, but take away them, and then &c. Secondly,* 1.1405 there are cities to be gouerned, and to that ende we must vse our talent. Iohn reproued* 1.1406 the Scribes and Pharisies and came to reproue Herod. Samuel reproued Ely, and came to reproue Saul, that might haue smitten off his head. Thirdly, that the Diuell may haue the* 1.1407 greater ouerthrow, that as God triumphed ouer him in Iob, so in our constancie he might doe the like. Then controuersies are necessarie. How then is it, that God is called the God of glorie and peace? that Christ is called the prince of peace? the Gospell, the Gospell of peace? the Ministers, the Ministers of peace? of glad tydings and vnitie commended so generall? Surely it is the fault of our age to deliuer the word by halfes, and so I say, that he that teacheth peace to be good simplie without exception, teacheth an errour. Therefore peace must be peace in truth, and for this cause Christ saith, I am the way, the life and truth: for to haue contention with such as hold not in him, is no breach of peace. Nay the wicked among themselues haue no peace, it is but truce, they haue couenanted with hell for a time, a day, a few yeares, or as the rearme of their life, and then is great and euerlasting debate, we may see it in the first agreement among the wicked. The serpent dis∣puted with Heua, vntill she had yeelded; then all was quiet vntill the euening, but then* 1.1408 came one & brake 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 aboue al things, therfore aboue peace. And that I fal not into that error aforesaid my selfe, I will tell you what truth is. We thinke we are at peace, & haue vnitie perfect among vs if we be of the same religion, and we agree, that we must, and wilbe all Protestants: but the fathers haue al distinguished truth into three parts. * 1.1409 First, truth of doctrine in religion: Secondly, of life in our conuer∣sation: Thirdly, of iustice in giuing preferments. Vnlesse a man hath al these, he hath none of them: and if in all these be peace, I will seeke & ensue after peace; as saith the Psalmist: if any offend in these, I will not haue peace with him. We knowe, that veritas doctrinae hath had witnesses martyrs; so haue the other two, though they send vs not to heauen in a firie chariot: but an euil name which euery mā for their stakes must prouide to suffer: we must be in this, as Christ, when he kneeled before his father in the garden. If mās saluation may be wrought, let this cup passe; if not, thy will be done. So if a man should hold vs a cup of the wrath of a multitude, or a mightie man, we must say, if it be possible, the truth may be defended without this; then let this cup passe: but if it cannot be otherwise, let me drinke the dregs & all. So that God himselfe in such cases is the author of dissention. He will haue

dissention, hee sweareth, Esay. 59. that hee is angrie, for that none will make dissension in taking part with the truth. GOD the Father may seeme farther off. But euen CHRIST the Prince of peace himselfe, Mat. 10. saith: I came not to bring peace, but a sworde, that they which consent in wickednes, might sticke no longer together: And Psal. 94. Dauid saith, Who will take my part against the wicked? That was a voyce of dissention (if euer there were* 1.1410 anie, euen that which Tullie calleth the fanne of dissention. Augustine saith, this is no∣thing but a question betweene the Counsell, and the Tribune, they will agree with the infe∣riour magistrate against him, that is as farre aboue him, as the Counsell is aboue the Tri∣bune. Therefore when there is dissention wee must not be dismaide. It is foretold, Esay.* 1.1411 5. 24. Ieremiah is faine to crie, my Mother hath borne mee a contentious man. The Israelites said, we shall neuer be quiet till Amos be from among vs. Euen the Diuel himselfe chargeth our Sauiour Christ with it, Art thou come to torment vs? And the lesse dismaide shall we be, if as a learned father saith: first, if we praied against it: secondly, if we haue desired to ioine* 1.1412 peace and truth: thirdly, if we haue felt a mourning, for that there is dissention: fourthly, if we be readie to yeeld a reason of that we doe: fiftly, and will (for quietnes sake) confesse a fault, where there is is none. They haue one great argument, that it breedeth no offence* 1.1413 so to contend. This troubled manie in the primitiue Church, leauing many good things vndone, which otherwise they would haue done; till at the last they concluded in a coun∣cell,* 1.1414 which hath bin held of all fathers, schoolemen, and Diuines hitherto, and I pray God* 1.1415 it may be so of vs. It is better that an offence arise, than that truth be forsaken: and thus much of controuersies.

Manie now a dayes in giuing voyces, haue a pretie wise policie, because it is so euill a* 1.1416 thing▪ I will giue no voice at all, hold you content, such be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, neuterpassiues, indifferent men, that will doe neither good nor euill. These are odious vnto the Lord, Ze∣phani, 1. 12▪ If there be any man, that saith, I will neither do good nor bad, or hath set down* 1.1417 that rule with himselfe, I will, saith the Lorde, seeke him out with a lanterne to a straunge iudgement. They will say, as it is Ps 12. Our tongues & lungs are our own, and therefore we may speake, as we list, and when we list. By this they shew, that they haue neither Logike nor Diuinitie. The holy Ghost saith, thou shalt not giue thy voice. If the precept be affir∣matiue, it bindeth semper not ad semper; but if it bee negatiue, it bindeth but semper and ad semper. The like precept is, thou shalt be no vsurer: well, I will not lend at all, but thou must lend, and yet not lend to vsurie. Thou shalt not take the Name of the LORD thy GOD in vaine. Well, I will not sweare at all; yea, thou must sweare by his Name, & yet not take it in vaine. Thou shalt not beare false-witnes: well, I will beare no witnes at all; yea, thou shalt* 1.1418 beare a witnes, but yet not a false witnes. So I will not giue my voyce at all; yes, thou shalt, and yet not to a Rabbi, or a multitude. The reason hereof is, because we were born to beare witnes 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 indan∣gered, both he which denieth it, & he which holdeth his peace, do betray the Truth. Well, it is said, thou shalt not answere, and therefore wee hold it not needfull to giue our witnes to the Truth, except we be asked and intreated. But is it not often said in the Euargelists, Then IESVS answered & said, whē no man spake vnto him? Hereupon one said, Truth de∣manded it in his Conscience. As GOD is said in Esay, to heare vs, before we call vnto him; so will he haue vs to answer him, before he speake to vs. Psal. 5. Dauid tarieth not to defend the innocent, till he be intreated; taketh no reward to doe right, being rea••ie without de∣siring. As we haue two kindes of sinnes, sinnes of omission, and commission, and Psal. 128. if they put but their hand to wickednesse, touch it with one finger, and not put to their shoulders; so is it not onely vnlawfull not to doe good, but also not to worke together in good. And as the man that lusteth after a woman, cōmitteth adulterie, but she is cleere: so those that giue not witnes to the Truth, thogh it preuaile, haue to themselues ouerthrowne the Truth; and those that haue giuē witnes to it, thogh 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 haue an∣swered this place vnto me in priuate conference with that other place, He that is not against me, is with me: So then, if ye giue a voice, and not against the Truth, ye are with it▪ Marke, of

whom Christ speaketh, of one that was no disciple, that had not giuen his name to Christ, of him Christ saith: If he be not against vs, he is with vs. As if one be of another land, if he be not against the Prince, he is with him; but if he be a subiect, if he be not with the prince, he is against him, and shall sustaine the punishment of a rebell.* 1.1419

8 If we would know what it is to peruert, wee shall see it in Augustine. De vera religione cap. 34. to put out of order, as it were shuffling the cardes to place a deuce with a King, to bring in that which should bee kept out. Now what is order? that the worst be subiect to the better. Then those are peruerse, which place the worst aboue the best, which place them in great callings, which are vnworthy to bee among the base people. To them it is saide, cease to doe peruersly. None peruerts another, but first hee peruerts himselfe; and those that peruert themselues, peruert their rules or their ends: their rules, as to prefer mans lawes before Gods lawes; their ends, as preferring temporall things, as this case, this gaine, before eternall: now and then at their leisure thinking of the chiefe end of all, but preferring the other. Euen as the crab going backward himselfe, perswadeth al other fishes they swim wrong: so these being peruerse themselues begin then to shuffle the cards, then they will haue men be of their mindes, or they will turne iustice into wormwood, that it shall be as bitter as wormwood to the good man to doe iustice: for my part I would Achab troubled Israel no more, though Eliah beare the blame.

9 Hee saide that when hee considered how Noah, Moses and others fell in their latter daies, and how the most excellent haue fallen; hee 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 Iacob and Esau cannot agree in one wombe, Sarah and Agar cannot agree in one house, Isaac and Ishmael must not dwell together: there is no agreement between the chil∣dren of God, and the children of Belial.

11 Moses was angrie, and is commended for it, so that euery anger is not condemna∣ble,* 1.1420 but to be angrie without a cause and without measure. Some men will bee angrie for their owne cause, and very hot; but in Gods cause they will not bee angrie at all: this is a fleshly anger: but when men sinne either to the dishonour of God, or their owne destru∣ction, then to be angry is a good anger, if the saluatiō of our brother doth moue vs therto, not our owne iniuries: for we can beare with patience, iniuries so farre as priuately it con∣cerneth* 1.1421 vs, but when it toucheth GODS glorie, we cannot but be angrie. Some are an∣grie for euery thing, and in light matters, and yet not in waightie matters; then let those men take heede, for these are very faultie. But if we be like the Lord, not marking what is done amisse, nor being angry continually, that we had rather be loued than feared, and ac∣cording as the matter is, so is our anger; then is it good: otherwise it is not to be allowed; for as the Lord doth vse more meanes to cause vs to loue him than to feare him; so ought we••o doe, and to bee more carefull with loue to winne, than with anger to compell. The Lord is slow to wrath: and anger resteth in the bosome of fooles, whereas a wise man will represse anger. Then let our anger be according to the fault, a light fault, a light anger, of* 1.1422 small continuance, but we must beleeue the Lord to bee greatly grieued with great sinnes. In Gods cause some men are moued, when themselues are also touched; but if themselues be not touched, they can be quiet: but when their brother is hurt, though God bee disho∣noured, they care not. If we see our selues moued but then, when our selues are touched, let vs suspect the want of faith, of loue, and zeale of Gods glorie, and thinke wee stand too much to our o••ne praise: but if we cannot be content when the things doe not touch vs, but euen the glorie of God doth moue vs to anger, then is it good, and of God: Though some be our very friends, yet we can be most angrie with them when they fauour vs; and when they displease vs, we can remember the old loue, and so still mingle anger with loue: and if I can bee angrie with whomsoeuer I see the same sinne in, then is it also of God, and to be allowed: and indeede true Christian anger will sooner bee to his friend, than to his enemie. Againe, when wee can first beginne with our sinnes, and be more angrie for them than for others (for no man can euer bee angrie for other mens sinnes, which cannot be angrie for their owne) and this is that which Christ saith; Cast the beame out of your own

eyes, &c. But when our anger first beginneth with our selues, and that there is no sin which wee would willingly rest or fauour our selues in, then if wee bee angrie with others for the same sinnes, this is of God; if we cast the first stone at our selues, and if the sinne bee in vs, we striue against it; if it be not, we feare it may bee, and therefore studie to preuent it. A∣gaine, when our anger doth let vs from doing any duties to them which wee are angrie with; then is anger to be misliked: but when wee are readie to shewe all duties to them, as to pray for them, and all other duties of loue, then let vs haue here a testimonie of good anger: but if it make vs to haue a troubled minde, though it be for a good cause, it is to be respected: for the workes of Gods spirit in vs, doe not hinder one another, but rather doe further; and if we were colde before, and yet now shall be quickened to prayer and other good exercises, this if we finde, it is a note of good anger. Againe, our anger for the breach of Gods commandement, is ioyned with a compassion ouer them which haue thus offen∣ded, because of the wrath of God which hangeth ouer them; thus was Christ angrie and sorie, Mark. chap. 3. and also when he wept ouer Ierusalem, and Paul, 2. Cor. cha. 12. ver. 21. faith, he should be humbled when he commeth with a rodde to them, and therefore he de∣scribeth fleshly anger, that they were puffed vp, 1. Cor. 5. Rom. 15. Wee should support the weake, and be so grieued, as though we had done that they haue done. When wee see the sinnes of others, wee must bee so grieued, as if we had done them our selues: Christianitie hath griefe, flesh hath ioy in the sight of the sinnes and infirmities of other men.

12 Worldlings being poore, looke onely to the iniurie of men; and being sicke, looke* 1.1423 onely to the meanes; and in whatsoeuer trouble they are, they are like the dogge that loo∣keth to the stone, and not to him that throweth it, because they know not that the Lord is the healer, but thinke it is by fortune, and not Gods prouidence; and therefore they looke not to God, nor their sinne at all, or els looke onely to the angrie countenance of God, and* 1.1424 so come to miserable ends. Therefore it is a blessing of God to see, that for his sinnes a man hath any trouble. The contrarie commeth to passe by the ignorance of Gods prouidence, which must by faith be beleeued, as the creation is, and therefore a man may see, and yet beleeue not Gods prouidence; for God hath time, and all things that in time come to passe, be in his hands, Eccl. 3. So both must necessarily be beleeued, for they are both the first article, and one without the other cannot be beleeued▪ Then let vs beleeue that hee is our healer, and therefore when we are stricken, let vs looke if wee haue walked well in our calling, then is it for our triall, and in the end we shall haue euerlasting ioy: but if wee want a good conscience, then let vs know it to be for our sinne; therfore looke to the law, where we shall see, though not the particular sinne, yet one of these which God hath ordained to keepe vs from sinne: as wee shall see it is either for that wee haue not heard the word, nor prayed, nor been thankfull, or not receiued the Sacraments, or else done these for fashion, and not in truth, and these are such sinnes as the Lord will punish: as Paul saith, 1. Cor. 11. Though there were many other sins, yet if they had vsed these aright, they should either not haue fallen into these sins, or els he would haue giuen them repentance, whereby they should haue preuented his iudgements.

CHAP. XLIII. Of iudgement and folly, and of iudging, reprouing, and praising.

THe Diuell when he cannot at the first corrupt affection, he will beginne to corrupt* 1.1425 iudgement, and then affection.

2 We may be conuinced in iudgement, and yet not haue our mindes changed and renued, for that commeth onely when our affections are reformed into the due obe∣dience of that which we haue in true vnderstanding.

3 When we defer to haue that in affection, which wee haue in iudgement, it is the iust iudgement of God, to depriue vs of that which we had in iudgement.

4 We may not iudge of any thing by any one action, neither may we iudge suddenly,* 1.1426

but tarrie Gods appointed time, for he will manifest all things in their appointed time.

5 We must beg of God the spirit of wisedome to discerne the dealings of men: for the wicked doe often the same things, and in the same manner that Gods children do, but yet not with like affection: we must take heed therefore, that we condemne not the good, nor* 1.1427 iustifie the wicked.

6 We be blind in iudging of Gods works: and hence it commeth to passe, that wee run headlong to destruction, in seeing those things that seeme to be good vnto vs. This ought to moue vs to pray vnto God, that he would inlighten our minds, and reforme our iudge∣ments, that we may wisely consider of his workes.

7 A man may haue a good wit, and yet be subiect to the secret curse of God.

8 A good wit not sanctified, is a fit pray for the Diuell.

9 There are diuers kindes of follie. Salomon saith, A wise man is not a stranger in the* 1.1428 congregation of the Lord: so then this is a foolishnes, not to come to the congregation of Gods people. In Paules time it was said, bee not foolish but redeeme the time: th•••• then is* 1.1429 also follie to loose time. In the time of Moses and Iethro, to giue authoritie and titles in the* 1.1430 highest degrees to them that deserue them not, by Iethroes iudgement was follie, and wee* 1.1431 do in these times the very same. Well, all these are fooles which can do vs no harme, those that are aliue are no fooles, so long as they can doe hurt. And such as helpe vs to prefer∣ment, we call them wise whatsoeuer we thinke of them: there are two kinds of fooles, one a sot for ignarance, or a crased foole, as he that hath a disease only. There is another foole, and he hath the carkase of folly, and he may well be called the child of follie: This is stin∣king follie, and brutish follie. Chrysostome faith, Better to be found a beast than to become like a beast, for the first is of nature, the last is of sinne. If it bee foolishnesse to be ignorant* 1.1432 of that we should doe, what great follie is it to knowe what wee should doe, and doe it not? And who would thinke such follie could fall into any man, that he should know it to bee follie, and confesse i••, and yet doe it?

10 There is is a sect in our age, which say euery one is a sinner, and so will neuer be re∣proued of any sinne: they say, euery one hath enough to looke to one: so was Iohn coun∣ted a foole, an austere foole; and Christ a popular foole: for indeede, because they meant to follow neither of them, they counted them both fooles Christ compareth them to fro∣ward children, Luke 7, and wee may compare them to ••oule gamesters, if I be not decei∣ued;* 1.1433 who, when they haue lost all, and haue the last cast in their hande, and see that it is naught also, rise vp in a chafe, and fling downe all, and say, that there hath beene foule play played, when the fault is onely in themselues. So these, when they are reprehended, say, all is naught, and bring others into the compasse of their owne follie. Therefore as they preached against iusticiaries afore time, that all were sinners, none that did good; so now we must preach against Libertines, that all are not vnrighteous: the holy Ghost in al times* 1.1434 hath called some by these termes, righteous, wise, holy, though not before the iudgement seat of God, yet in walking in their calling, in doing right, and labouring to obserue the word. All is vanitie, for that all they vse sometimes, the Preacher said so, but he neuer said, all is vanitie of vanities. There is a difference betweene a sinne, that Esay compareth to a coard, and that to a car••rope; betweene Ezechias his boyle, and Lazarus his botch; be∣twixt Pauls pricke in the flesh, and him that was wounded in the way betweene Ierusalem and Iericho: one of these may heale another: a mote may pull out a beame, though a beame may not pull out a mote, else there should be no sinne reproued.

11 We can easily say, their foolishnesse, their sinne, their vnthankefulnesse. This is the* 1.1435 fittest Pronoune that we can vse, we haue many notable things in our selues, which we count follie in other men; as in Iudah hath Thamar played the whore, burne her; but when he saw the scaffold, the case was altered. There is difference betweene burne her, and I am to be blamed; sinners are to be blamed. This is that we learned in Philosophie, we can see intellectu directo those things which are in others, but we cannot see intellectu reflexo and vn∣derstand our selues: for our owne faults we had need of an Eunuch to looke out.

12 We may be bold with those that are dead: so said Lucian; Anger and Enuie had* 1.1436 killed all wise men, for in anger and enuie we will account none wise: fauour and

flatterie had killed all fooles; for we wil for those two affections accompt all wise. So when* 1.1437 Pilate liued he was counted wise, but now he is dead, Pilate was a foole. So of Demas and Sobna. This is the triumph of wisedome aboue follie; that as wisedome is iustified of her children; so foolishnes is condemned of her children. They condemne the same things that they doe. Herod so long as he liued, was accounted wise, and was a King, and Iohn Bap∣tist a foole; but now both be dead, Herod is a foole, and so confesseth of himselfe, and Iohn Baptist is a Saint. So was D••••••s Cla••dius Nero whilest he liued wise, and Paul a foole; but now he is Nero the tyrant, and Paul holy S. Paul. The reason of this is, for that wee are ledde by present things. So long as we liue together with them, feare and hope are stop∣ples for our mouthes, so that no man can heare, what he is indeed being present, till he bee dead and gone from among vs. They that follow shall pronounce the truth of vs. Christ saith, Reioyce when men speake euill of you, for so did your fathers of the Prophets.

13 Gutturall praises must not bee giuen to God. It is an easie thing to affoord a good* 1.1438 thing a good word, to crie Euge macte virtute. The Prophet saith, the wicked are onely mouthed men, they sprinkle it with a little court-holy-water: it is pretie shippe, but they will not goe in it: they crie, Lord, Lord, but yet they doe nothing. When the women cried out to Christ, Blessed are the pappes that gaue thee sucke: No, no, saith he, Blessed are they that heare these words and do them. Let the worke speake and commend it selfe, not he that when he heareth a good thing, straight breaketh out into glorious praises, his affection is so hot: but hee that is so stricken with it, that he is past praysing; so musing of it, that the sent of it appeareth in his life long after. They count Paul a wise man, but behinde the doore they laugh as Sarai did. Socrates. Praise me that I may see it: for our praise is, to giue a testimony* 1.1439 that we like it, but this is the best testimonie, if we follow it; for if thou didst thinke it to be true wisedome, thou wouldest follow it.

14 Vniuersities are the Lords Lebanon, frō whence timber is to be felled for the buil∣ding of his Church, his quiuers, as Esay saith, wherein are hidden all his chosen shafts, the sonnes of the Prophets: and as I may say, the bayes or workes from whence salt is to bee digged with whose verdure the sacrifice is to be seasoned.

15 Schollers must make a good bending of their studies, and bee vertuously brought vp: first, that they may profit the Church▪ and attaine more easily to the knowledge of the Scriptures, they may not want humane arts. Secondly, if they be vertuous and godly, they shall haue more authoritie to preach, when men haue nothing to lay against them: sinfull men blush, and get not nor haue not that authoritie that others haue.

CHAP. XLIIII. Of knowledge and ignorance, and how to seeke God, and of Sathans sophistrie, &c.

KNowledge and other giftes of God not sanctified keep vs from the sight of sinne, and perswade vs that they will excuse vs from wrath to come, vntill our sinnes be pulled out by the eares.

2 Knowledge must goe before obedience, obedience must followe after knowledge with all chreerefulnes.

3 The Egyptians by all Gods wonders might haue knowne him, but they considered not his works, so they refused knowledge; therefore the Lord by a great destruction would make them feele that he was God indeede: which may teach vs to get knowledge, while the meanes are offered, for if we will not know him while he sheweth himselfe fauourable, we shall certainly know him to our owne fearefull condemnation.

4 All our disobedience commeth of this, that we knowe not the Lord. And wheresoe∣uer the word of the Lord is, hee will moue those that be his to beleeue, though he did the same things from the wise of the world.

5 There is none almost but at one time or other do seeke God; though the common* 1.1440 sort, at the last cast in extreame danger, when health and friendes faile them, goe to him. But Malachie saith, GOD is a King, and will haue his Senioritie: & in this order of seeking manie good men are deceiued, for so they deale not falsly, they thinke they may scratch woridly riches, but the Lord will not haue vs take the siluer of worldly things, before gold of godlines; Neither must the seruant first waite some houres on himselfe, and then on his master, but contrarilie; because as there is a seeking, so in seeking there is an order: And this is Gods prerogatiue to be sought first Matth. 23. he is a foole which thinkes the gold of the temple, that is riches, better then the Pietie of the temple, which sanctifiethriches▪ Salomons chaire must be our direction. Abraham sought obediēce before his own countrie Ioseph and Moses sought GOD rather then Pharaoh: but wee seeke preposterously, giuing youth to pleasure, old age to God, we make our eldest childrē Lawyers, the second or yon∣gest, diuines; whereas our fathers made the first-borne to seruein the Priesthood. In our contracts, wee first seeke wealth, and then religion; a cursed match: well, while wee thus seeke God, we shall neuer finde him. Wherefore let vs seeke God in his word, and that not in a peece of the word, but in all the word: not making conscience of some sinne, and yet ••etaining other sinne, God will not be diuided, nor quartered in qualities, because hee is in∣diuisible in substance. Manie vse a restrained obedience, and the world hath euer a placard for some sinne. Such a one was he that would haue a dispēsation for kneeling in the house of R••mmon with his maister. Ananias would keepe some part to himselfe, GOD will bee sought totally in respect of his Worde, as also hee requireth an vniuersalitie in seeking of himselfe. We must not seeke God and the world together, wee must not haue two strings to our bowe: hauing one eye on the word and another on the world. We must not thinke if we haue God it is well; if we haue him not, it is no great harme, purposing a pietie to out felues, so long as wee be in the Church, and promising to our selues immunitie being out of the Church.

6 Samuel the first builder (we reade) of Colledges: calleth his Colledge Naioth, that is,* 1.1441 euen beautie it selfe, where must be no deformitie, for a small spot in beautie, is a great ble∣mish. Againe, Colledges are as Epitomes of the Common-wealth, as Athens was of Greece; and what a thing were it in an Epitome to finde superfl••••tie. Vniuersities are the eyes of the Common-wealth, and a mote in the eye is a great trouble. Briefly, Vniuersities be the Lebanon of the Lorde, from whence timber must be fetched to build the Temple. They be the Conduits, to deriue water into the whole land. They be the Rocks or Bayes, where Salt is prepared to season. They be the polished Saphires to garnish the house of the Lord.

7 It is a parte of the Diuels Sophistrie, as in good things to seuer the meanes from the* 1.1442 ende; so in euill things to separate the ende from the meanes. Dauid ioyneth both toge∣ther, Psalm. 119. I am thine, O Lord saue mee. The Diuell perswadeth vs, God will saue vs, but makes vs neuer looke to that I am thine. In euill hee beareth vs in hand, we may vse the meanes, and neuer come to the ende, and so clip off halfe: as when hee can suffer this. Eccles. ••1. 9▪ Reioyce O young man, he would leaue out this, But thou shalt come to iudgement, But these hath God ioyned together, and neither the subtilty of youth, nor any wit of man, nor all the Diuels in hell can separate them; the pleasures of the flesh, and the iudgements of God: as to our first parents, Eate yee shall not die: to who me some Salomon might haue saide, if it seeme pleasant to you, eate it, but death shall come. So in these two that Ezechiel* 1.1443 hath ioyned: the ease of the Pastour, and the blood required at his hands; he might haue said, Go to, build you tabernacles, where you may take most profit, and giue eare to wealth:* 1.1444 yet God shall bring you to iudgement. God with an Adamant chaine hath knit the plea∣sures of this world with iudgement, he that hath one must haue both.

8 There are many places most effectuall, and worthier meditation, than others in the Scripture, wherein Spiritus multum spirauit, for I thinke that the Spirit not onely bloweth where it listeth, but also when, and in what measure hee listeth. As in some places, namely Psalme 45. and 49. 1••. the Lord calleth as it were a congregation of all sorts and conditi∣ons, signifying some great point of wisedome; that he requireth so great a Theatre. The an∣cient

expositours say this wisedome is, where this word Selah is ••ound▪ For whether it sig∣nifie,* 1.1445 as the seuentie Interpreters say, a great pause, that the verse going before may be me∣ditated on; or a repetition, as Rabbi Abraham saith, that that verse for it excellencie should bee twice sung, or both, as Tremellius; it must needes signifie great wisedome and matter in the verse.

9 These dayes shall not continue alwayes, but there shall come a day wherein the con∣science* 1.1446 shall be dismayed, a day of death, wherein wee will not care for riches, beautie, lear∣ning, praise, or estimation. And yet there be some that care not for this: which loue as Tully saith of Verres, siluer better then heauen, they thinke it a greater matter to liue in a begger∣ly estate, then to loose their soules. But this is follie, prooued by two reasons. First, thus do the beasts: Balaams wisdome, and his A••es wisdome is all one. For the Asse which hath but a soule of one life, & when he dieth, his soule vanisheth into the ayre, if he haue a good pasture, and then get a Lyons skin to make the beasts of the field afraid of him, & can kicke one with his heeles, and make him lie before him, this is a beasts honour: but the honour of a man is greater, which hath two liues, to whom this life ought onely to be for the sure∣tie of the soule; and rather a way to another life, then a life it selfe. This hath bene answe∣red by the Fathers; I will deale so with the world that I may remember God, but a learned* 1.1447 father saith, Thou must put in first & more, or els leaue out, I will remember God Deceiue not thy selfe, thou giuest all to the world: God will not onely bee serued, but in his order. Malachie calleth him a great King, and therefore he looketh for the first seruice, and Dani∣el calleth him the Ancient of dayes, a great Senior, and therefore hee will be serued before his Iuniors, Luc. 17. The seruant that had laboured all day, is not bidden first to eate and* 1.1448 drinke, but to serue his maister, and then to take his repast. Contrarie is our practise, as in marriage, wee looke for beautie and riches first, and then after our religion comes in for a corollarie, wee will not be much against it. Ionathan must carry Saules armour, and Mephi∣bosheth must looke to the Arke. We make choise before God: we bestow our first yeeres on our selues, and then the rest wee bestow on God. Those are vaine men which will first seeke the adiectiues, & caetera, then the kingdome of GOD. Augustine saith, if thou wilt* 1.1449 needes, thou mayest seeke, but thou shalt neuer finde. I haue heard and knowne amongst vs those, that would make accounts first to be well prouided for, and then they would serue God in their callings, who hauing gotten three hundred, or foure hundred by the yeare, then haue bin further off then they were before. The second reason is, if any man be so foo∣lish, he shall yet be more foolish, he preferreth the shadow of these transitory things before the eternall things: they shal loose both the shadow & the thing it selfe, as Aesops dog did.* 1.1450 Augustine saith, they shall haue an ende, either their owne: that is, they shall leaue thee, as Iobs goods did him: or thine, thou shalt leaue them, as the glutton in the Gospel: but that which is worst, whē they shal haue left thee, yet the sinne whereby thou gottest them, shall remaine with thee▪ Genes. chapt. 4. Sinne sleepeth at the doore, it is quiet all thy life long, but when wee goe out of the doore of this life, it shall compasse about our heeles and our hands, and we shall neuer be rid of it.

10 Knowledge of the word is as necessary an arte for Christians, as the arte of Husban∣drie is necessary for Husbandmen. Men can say, they can learne nothing of the Preachers, but to loue GOD aboue all, and our Neighbours as our selues: and as for this lesson, they say they are not now to goe to schoole. But this is as much as if one should say, Husban∣drie* 1.1451 is an easie thing, and there is nothing to bee learned there, but to Sowe, Plough, and Reape: and yet to set his hand to any of these without knowledge of the trade, he is alto∣gether foolish. Well then, as in this, so in all other Artes we will confesse that we cannot come to the practise of particulars without knowledge of the principles: and yet come to the great Arte of Knowledge, which is the maine profession of all, and needeth most tea∣chers and best schollers; and wee thinke we can learne that with sitting still, and taking of our case. But there is a knowledge of the worlde, and they that come to be our schoole∣maisters to that, they shall bee had in high estimation. Howsoeuer we account of know∣ledge, the Prophet sayth, that vnder CHRIST our knowledge excelleth the know∣ledge

of the Priestes; and in Pauls time, the women were so full of vnderstanding, that the Apostle was faine to take order that they should not speake in their open assemblies, where they would needes bee speaking. The holy Ghost, Colos. chap. 3. would not haue* 1.1452 the word of God to dwell in vs beggerly, thinnely or strangely, but plentifully: and surely without this knowledge we know nothing to doe as we should doe it. And for this cause in the former age, though the diuell could be content men should be as merciful, and as true dealers, as they would; because they were guiltie of Ignorance, and wanted knowledge to direct them herein: yet now because knowledge is come, he cares not how vnmerciful and deceitfull men become, nay now he takes away mercie, and truth, and knowledge, and all. The reason is, because we make no more precious account of knowledge; we can bee con∣tent to sitte at home by the fire, rather than to come abroad to heare; or if the diuell giue vs leaue, and we get so much masterie of the diuell, that we come to the sermon, yet sleepe ourtakes vs, and we are as good as absent; or else if wee be waking, we goe away before it be done; or if we tarrie, as soone as we be gone we commit all to forgetfulnesse. And so if with want of knowledge wee be mercifull and true dealers, it is but after our owne braine, and because the Lord hath not planted, the Lord will roote it out. The end of all is, if men will not grow in the knowledge of God his wil, they shal neuer come to the knowledge of God, that is, they shall not knowe God his mercy, God his trueth, glory and blessednesse, neither will he euer know vs. For as without the knowledge of Gods will, there is not, nor shall be any knowledge of God, so if we know not God, God will neuer know vs.

11 When we shalbe ioyned to God the Father, the Sonne, and the holy Ghost, then shal we know, as we are knowne, then shall all teares be wiped from our eyes, then shall our in∣firmities be taken from vs, then shall we dwel with the Angels, and with al the hosts of hea∣uen in most happie blessednesse it selfe. We see now by this chaine, not forged by our own braine, but framed out of Gods word, that hee is indeede blessed whom God chooseth, whom Christ redeemeth, whom the Spirit reneweth, whom faith stayeth, whom the word, Prayer, Sacraments and Discipline buildevp in the Lord, in whom faith breedeth peace, peace sinceritie, sinceritie loue, loue a feare of displeasing, and a care of pleasing God, in whom this care striueth to a mortification in pouertie of minde, this pouertie comming from a mourning heart, possessed in a meeke spirit, and aspiring to true righteousnesse, all these things being ioyned with that sanctification which lamenteth the sins of others, and relieueth the wants of others, knowing to vse prosperity and aduersitie as pledges of Gods fauour: and vndoubtedly looking for the kingdome of heauen in the life to come. If any of these linkes be missing, the chaine is broken, if any of these members be wanting, the body of blessednesse is lame and dismembred.

CHAP. XLV. Of Miracles, and how God worketh without and with meanes, and how we ought to attend on the meanes.

THe Miracles that were wrought in the Church, were partly in mercie, and partly in* 1.1453 iudgement, as in turning Iereboams hand into leprosie, and into cleane flesh againe: but the miracles against Aegypt were onely in iudgement.

2 Signes are giuen to confirme vs in the word, & are not more excellent than it; if then they draw vs from the word, we must hold them accursed as wel as the false Prophet, Deut. 12. That which Paul speaketh of tongues, 1. Corinth. chap. 14. is true of all miracles, which are signes to beleeuers, which may teach vs not to desire them: for if we beleeue not. Mo∣ses and the Prophets, neither would we beleeue if miracles were brought from heauen. So is it in the Sacramēts, which are ordained to nourish that faith which is ingendred in vs by the word, and therefore must not bee separated from the word, nor esteemed aboue the word. For we shall then profite truely by Baptisme, when we, in and by the word, shall be∣leeue* 1.1454 the washing away of sinne, and get power to mortifie sinne daily within vs: and then shal we profit by the Lords Supper, when we beleeue all the promises of our Redemption,

wrought by Iesus Christ, and shall be vnited into his body daily more and more by the word.

3 Pharaoh did aske a signe, not for any purpose to yeeld thereunto, but if they could not doe any, he might haue the greater aduantage against Moses and the people. So the Scribes and Pharisies aske a signe of Christ, to whom he answered, the adulterous genera∣tion seeketh a signe: So many in these daies aske proofe of many things in religion, not that they minde to yeeld thereto, but if they cannot haue such proofe, as will stop their mouthes, they may more quietly continue in their error. We must learne to leaue this kinde of questioning, which is seldome graunted for good, & let vs so frame our requests, as that they may be reuerent, and we may haue a desire to rest in that which is graunted.

4 A wonder may moue vs for a time, but commonly it lasteth at the most, but for nine daies: and we shall neuer gather any fruite thereby, except it doth prepare vs to profite more effectually by the word.

5 Some think that the miraculous Manna was not so straunge, because it is to be found* 1.1455 in these daies in other countries. I answere, not of that colour, not of that propertie: There∣fore this was a miracle, as may appeare by these reasons following. First, because it was neuer seene before, and then came at Gods commaundement. Secondly, because neither raine nor faire weather did let it. Thirdly, because as soone as they came to the borders of the promised Land it ceased. Fourthly, because if it were kept till the morning it stanke, but on the Sabbath day it continued sweet, albeit gathered the day before. Againe, when it was reserued in the Arke, it putrified not. Fiftly, because it followed the Israelites, whither soeuer 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 rauished with the loue of it, called it Manna, that is meate prepared of the Lord: & herein they acknow∣ledged the goodnesse of the Lord. This Manna is first commended for the colour, it was as* 1.1456 white as the precious stone called Bdellium. Secondly, for the taste, tasting like fresh oyle, Numb. 11. 7. Thirdly, for that it was Angels foode, or meate prepared by Angels. Psalm. 98. And yet for all this, when the people had beene accustomed to it, they loathed it, and set light by it, wherefore their sinne was the greater: The reason of it may be this. This Manna was giuen them, not onely to be foode for their bodies, but also to be a token vnto them, that seeing the Lord fedde them from heauen, they were not to settle themselues on the earth, but to looke for their inheritance in Heauen. So many therefore as did rest in the bodily foode, not respecting the thing spiritually signified by it, they were soone weary of it. So is it also with vs, for albeit all the blessings of God be very deare vnto vs, and of a great price at the first receiuing 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 spirituall things, which are so contrarie to our nature. And hereby the great corruption of mans heart is discouered, which will not be moued but with noueltie. As for example, the sunne if it were but seldome seene, how glorious a creature would it be accoūted, but because we haue the daily vse of it, therfore very few of vs regard it. Nay, the word of God which is his arme to draw vs to saluation, when it hath beene a little while a∣mong vs, it is a thing smally esteemed; wheras cōtrariwise in those places, where it is new∣ly recouered, they flocke together farre and neare; and will make it their talke and songes, and whole delights. The like reason is of the Sacraments, & other blessings of God, which while men doe vse of fashion and custome, or else doe rest in the outward thing, not loo∣king into them, nor beholding the spirituall grace offered by them, it cannot be but that they must needs fall into a superstitious abuse of them, or else despise and loath them.

7 Our Sauiour Christ giueth two notable titles and commendations to the exercises of the Church, Matthew chapter 7. verse 6. he calleth them, holy, and precious. First for holines, we know there is no sound holines, but in the Lord, or of the Lord, and therefore it was said, holines to the Lord; it was the inscription of Aarons miter. And it is said in the Gospell, 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 receiued than of their own nature;

and so the word is holy after a double manner, either for that it commeth from God, who is perfitly holy, and it is of the nature of him; or else for that by it we receiue holines and are made holy. For the first it is sure, that the law-giuer doth alwaies impart to the lawe something of his owne nature, and therefore among the heathen, looke what kind of men set downe the lawes, the law had a smacke of their disposition. Solon a very moderate man, his lawes were very moderate, and tasted much that way. Draco his lawes were seuere like to himselfe, and therefore they were said to be written with blood: So are the Lord his or∣dinances, they comming from the holiest of all, carie frō him in them a sensible rellish of holines, and are vnited to the nature of God. And as the law commeth from one holy, and so teacheth holy things, likewise cōmeth holines into our hearts by applying them there∣vnto, our hearts of themselues not being holy; and so the law hauing a qualitie of God himselfe, it hath it not for it selfe alone, but for vs. In this respect as the law is liuely, so it is a quickning law making aliue; as the word is wise, so it maketh wise; as it is holy, so it is a sanctifying law making vs wise. For preciousnes the Scriptures sticke not and cease not to set a price of the word, as Psalme 19. and 119. Dauid compares it to spoiles, a thing full of precious things, wherein are things of great price. And yet for that in spoiles are things of all value, some more, some lesse precious, after he compares it to gold, then to fined gold, afterward to much fined gold, yea to thousands of gold and siluer: and not contenting himselfe he ioyneth to gold, precious stones; and least yet he might say too little, he com∣pares it to all manner of riches. The reason hereof is this, that for as much as the soule of a man euen of him that perisheth, is precious, and the soule of euery good man more preci∣ous; then the soule of the holiest, Christ Iesus is most precious. Now for as much as the Gospell hath it foundation in opening of the signe of the blood of Christ: therefore the Gospell in a singular degree of excellencie must needs be most precious.

7 When some penitent sinners are executed for theft, we see they are more grieued fo•• whoredome, 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 al their life. Seeing then this is warranted by the experience of our times, let vs take heed we neglect it not, but see the* 1.1457 want and neglect of these meanes to be the cause of other sinnes; but if we will not doe this, the Lord will punish sinne by sinne, which is most feareful: for this is the only meanes to keepe vs from sinne, to heare the word, pray, giue thankes, heare admonitions, receiue the sacraments, with reuerence and in truth. As these meanes doe keepe vs from sinnes, so do they recouer vs from them when we are fallen thereinto, as when great trouble is vpon vs, pouertie, disquietnes: & against these the word of God doth giue a remedie, teaching vs, that as it came by Gods prouidence, so he must take it away, contrarie to the familie of loue, who denying the prouidēce of God attribute it to outward causes. Example of a man which sayd his sicknes came by Gods visitation, they replyed vnto him, did you not take cold? he answered, that is but a meanes to serue his prouidence, so the familie left him. For we take cold often, and yet are not sicke, because the Lord hath all things in his hand, to dispose at his pleasure, and then shall we rest in this, when we are certainely perswaded of this doctrine. Psalme 32. The Prophet saith, that before he acknowledged his sinne, moy∣sture was turned into drought, but when he confessed, his punishment was taken away; so Iob. 33. when men wil not profite by his word, then the Lord wil seale this former doctrine by a correction, which if we profite not by, it will lie so long on a man, that his bones shall sticke out: being in this case, if the Lord reueale him this, he shal be restored to his former state. It is plaine, that the cause of these corrections is the neglect of the instruction of God in his word, which if we would throughly giue ouer our selues vnto, we might be sure that no presumptuous sinne should preuaile against vs. But if we esteeme not the word of God, or receiue it so as that we profit not by it, then let vs not maruaile though the Lord doe visite vs, and that in great mercy too, if we can be brought so highly to esteeme of the word and of prayer, as of nothing more.

CHAP. XLVI. Of Magistracie or Gouernment.

AFter that Iethro, Exod. 18. 21. had tolde Moses a better course in the* 1.1458 gouernment of the people, hee describeth what manner of men they should bee: and to the properties which are there set downe, there may be added three in the first of Deuteron. vers. 13.* 1.1459

First then, Magistrates must bee wise: that is, skilfull in all those causes which shall come before them, otherwise, if they be not men of knowledge, they be not fitte for that place. Yea, though they bee well minded, and willing to doe good; yet if they haue not knowledge of those things which they must deale 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 waigh∣tie calling.

2 Secondly, it is required that they bee endued with prudence or experience, for Sa∣pientia* 1.1460 and Prudentia doe thus differ: that the former is the generall comprehension of knowledge of things: the latter is the experience of that knowledge in particular actions. Experience in other things doth shewe how necessarie this propertie is. For wee see in* 1.1461 Physicke and other Artes, manie by much reading to haue obtained singular knowledge; so that they thinke with themselues they could doe great matters, yet when they come to haue the vse of their knowledge in some particular maiters, they are oftentimes behinde hand, and their knowledge for want of experience doth soone faile them; the reason here∣of is this, by reading they get the knowledge of generall rules, which when they are ap∣plied to particular cases are altered by circumstances, and manie exceptions may be made against them. So that in all Artes and Sciences this is generally holden, that so much is thorowly and soundly knowne, as is knowne by experience. It is necessray therefore that a Magistrate bee not onely a man of knowledge, but also that hee be well experienced in the matters that be incident to his calling.

3 The third propertie necessarie for a Magistrate is, that hee bee of a good heart and* 1.1462 courage. For although hee bee able for his knowledge and experience to deale in anie matter, yet if hee haue not a couragious heart to goe about them, the others will little profite him. And if wee consider with whome hee shall deale, and in what matters, how hee is subiect to the rebukes of those that are aboue him, to the hatred of his infe∣riours, and to the euill speeches of all, then wee shall easilie see how needefull it is for him to haue courage, that hee may proceede in his calling, and with nothing be discou∣raged.

4 It is fourthly required, that they bee such as feare the Lorde. By this feare of GOD* 1.1463 they shall both examine their courage whether it bee good▪ and also they shall moderate and rule it by the same feare. For as courage when it once passeth the bounds of know∣ledge and experience, doth oftentimes prooue to be but a heady rash boldnesse; So like∣wise, if it bee not seasoned with the feare of GOD, it doth often ende in oppression. This feare of GOD, with whomsoeuer it preuaileth, doth cause them to abstaine from doing of wrong to anie, as Ioseph reasoneth with his brethren; I feare God, therefore I will not doe you wrong: as contrariwise, wheresoeuer it is not truly planted, no sinne so great, nor no wickednesse so grieuous, which men for their pleasure sake will not easily bee brought to commit: as Abraham, Genesis, ••0 answereth Abimelech. Therefore must Magistrates euermore set the feare of God before their face, as Iob, chapt. 31. doth witnesse, that hee himselfe did, that thereby they may both make a conscience in doing Iustice, and also be kept from doing wrong.

5 Fiftly, it is needfull that they bee true dealing men: this true dealing hath first re∣spect

to the M••g••••rates themselues, that whatsoeuer they spe〈…〉〈…〉,* 1.1464 and what they promise, they be carefull to performe, and that 〈…〉〈…〉 they thinke. This simple and vpright dealing doth pur•• ••a••e 〈…〉〈…〉re vnto a Magistrate. Secondly, it hath respect to the case that they 〈…〉〈…〉 to 〈…〉〈…〉 that they take pa••••es to search out the truth thereof, and giue righteous 〈…〉〈…〉 r••quireth. For as the Lord iudgeth according to right, so ought they 〈…〉〈…〉re his Ministers. Therefore they must not further the euill cause of a good •••••• though o∣therwise he be good; neither must they hinder the good cause of any man, th••••••gh other∣wise he be euill: they ought not to be carelesse of a stranger, because he is a stranger, nei∣ther must they goe busily about the euill cause of their friend or neighbour, because he is their neighbour or their friend. To conclude, they must neither behold the perso•• of the rich nor of the poore to peruert iudgement for their cause, but giue true iudgement with∣out respect of person.

6 Sixtly, they must be haters of filthie gaine. Couetousnesse is the mother of appres∣sion* 1.1465 and extortion, which doe differ in this, that oppression hath the colour of •••••••• and law, and extortion is when man getteth by hooke or by crooke and careth not how, so he may haue it: but these two are not onely here forbidden, but euen the lou•• of ••••••e; and rewards, which are of such nature, that they will blinde the eyes of the prudent, and sloppe the eares of the righteous. Yet is it not altogether vnlawfull to giue gifts and rewards, for Salomon saith, that a gift in the bosome pacifieth much strife, and if it be ••••••••ly bestowed, it prospereth whithersoeuer it turneth. Againe, Mordee••y and H••sters ••east is mentioned with this commendation, that they sent gifts euery man to his neighbour: but when they are giuen with corrupted purposes, or receiued to peruert right, then are they of all men to be abhorred, but specially of Magistrates.

7 The seuenth and last propertie of a good Magistrate is, that he be well knowne to all* 1.1466 men: and this hath respect to all those that went before; he must be knowne then to be endued with wisedome and experience, to be of a valiant and couragious heart, to haue the feare of God before his eyes, to be vpright in his dealing, and a hater of filthie gaine. So Paul would haue the Ministers to haue a good report euen of those that are without. And surely it is great reason that they should be well knowne, or else they shall hardly haue any credit with vs. For the weakenesse & corruption of our nature is such, that when he who is not well knowne vnto vs shall speake as sound a truth, and deliuer it peraduen∣ture more plainely; yet doth not his word beare so much cred••t with vs as another whom we know, and haue some experience of. For our natures do for the most part suspect stran∣gers, and we are loth to commit our selues and our matters to them we know not. Where∣fore to the end that Magistrates may beare credit among vs, it is very meete that they should be well knowne and their gifts also.

8 This doctrine must teach vs first to consider what calling the Lord hath in mercy placed vs in, and whether we haue gifts answerable to our callings, that we may thereby be brought to pray vnto the Lord that he would giue vs that which we haue not, and increase* 1.1467 that which we haue, and euermore supplie that which is wanting. Secondly, it serueth to teach vs to giue due honour to those in whom we see the true properties of Magistrates to be, and to acknowledge their lawfull calling. Thirdly, that in all our elections we make choise 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 giue them to such places as haue them not. And last of al, that the Lord in mercy would vouch∣safe to giue these properties to all Magistrates, which now are set ouer his people, and to furnish them plenteously therewith.

9 When the Lord gaue the Israelites water in Rephidim, he named the place after their sinne Mossa, and not after the miracle that he wrought, that they might both see his mercy, and be also put in minde of their sinne. And this ought Magistrates to doe in punishing sinne. The Lord had often before forgiuen them, and now when they had sinned most grieuously he punished them, so as they might still perceiue his mercie. So

ought the Magistrate to rebuke the people for their sinne, and let them know it, yet so as* 1.1468 they mingle mercy and loue with iustice. And this ought to be also in the discipline of the Church, all meanes must be vsed, and al kindnesse shewed, so that the fault be reproued, be∣fore we come to the last meanes of excommunication.

10 As euerie one is higher in degree, so ought hee to shewe a greater measure of faith.

11 Ioseph saith, God made him a father vnto Pharaoh, that is, a Ruler: for so it is after* 1.1469 expounded, and ruler of all his land. So Eliakim the Ruler of the people is called a Father, because he should not haue such a care for himself, as Shobna had, who neglected the peo∣ple,* 1.1470 and hewed out sepulchers for himselfe, but should specially seeke for the glorie of God, and the safetie of the people: and so did Ioseph winne the hearts of the Aegyptians by his curteous dealing: hee went not about to prouide any thing for his children after him. By this wee are taught what manner of men our Magistrates should bee: for if they haue a speciall loue to their countrey, selfe-loue will bee decreased: but if they bee giuen to heape vp for themselues and their posteritie, the loue of their countrey will be quickly shaken off. And this is to moue vs to pray for our Magistrates, and also in our selues to bee profitable to others so much as in vs lieth: for we are not borne (as the very Heathen con∣fesse)* 1.1471 to our selues, but for the benefit of others also. The want therefore of the feeling of this, may serue vs for a triall of our religion and godlinesse.

12 The Lord often doth vs much good when wee see it not, hee giueth vs many benefites and blessings by his Ministers and Magistrates which wee perceiue not, yet this is a punishment when wee cannot see the meanes whereby the Lord doth vs good: and therefore wee must take heede to this, for when the case is thus, it is dan∣gerous.

13 This is to bee noted generally in Christianitie: it is a small matter to receiue reli∣gion, when plentie of all things doe come with it. And so in particular callings wee see: who would not be a Magistrate or Minister, so long as he may be in credit, and haue all o∣bedience yeelded to him without trouble? But if contempt come with affliction, how fewe* 1.1472 be there that will stand and abide in their callings, to giue God the glorie in looking for that issue which he thinketh good? Who would not be a married man, if all his life might be as the mariage day? but when a man is married, hee must prouide for his wife and chil∣dren, yet with heede that hee doe nothing with an euill conscience for them. Againe, for that a man must forbeare the manifold infirmities of his wife, and ouercome them with wisedome: how few are there that will continue in mariage, giuing God the glorie? So is it in the Magistracie and Ministerie.

14 Exod. chap. 16. 27. 28. it is written, that there went out some of the people to ga∣ther Manna, but found none: whereupon it is said, that the Lord reprooued Moses in these* 1.1473 words: The Lord saide to Moses, How long refuse ye to keepe my commandements? Moses had not prophaned this Sabbath, but the people, and not all but some: yet the Lord rebuketh Moses, because this people were committed to his charge. Thus wee see what waightie accounts the Lord will require at their hands, who haue the ouersight of others, they must giue an account for them. Againe, inferiours must be often admonished, not to despise* 1.1474 the gouernement and instructions of such as the Lord hath set oner them, but willingly receiue them, and carefully follow them. If any be so carelesse, that he respecteth not his owne health and welfare, yet let this moue him to some further consideration of his do∣ings, that by his negligence hee puts other in danger, and is hurtfull to those that are set ouer him. This the Apostle Paul also willeth the Corinthians wisely to consider, 2. Cor. chap. 12. verse 21.

CHAP. XLVII. Of Matrimonie, and of the duties which belong to that state.

GReat dangers follow them which ioyne in affinitie with sinners, as wee see in Ieboshaphat for ioyning himselfe with Achabs house, 2. Chron. chap. 17.* 1.1475

2 It is an holy token of an holy vnitie betweene man and wife, and that they be married in the Spirit and not in the flesh, when their affec∣tions agree in good things.

3 Iethro in marrying his daughter to Moses had no respect to worldly preferments, which he saw Moses wanted, but onely to the rare vertues which hee saw in him: This ought wee to obserue in these times, first to make such a choise for our* 1.1476 daughter of such a one as may bee a speciall guide and helper for her to the kingdome of heauen, and then to take other things if they come, but not to seeke them: God blessed this act of Iethro, for he had the worthiest man then liuing. And Moses had a great bles∣sing to haue such a wife, as was brought vp in labour, that so shee might the better suffer with him in aduersitie, and prouide for her selfe in state of necessitie. This respect men ought to haue in marriage, least taking such as haue been brought vp delicately, they shall not be able to beare the crosse when it commeth.

4 It is most like, by the words of Zipporah, Exodus 4. 26. Thou art indeede a bloody hus∣band vnto mee: that Moses to please his wife did omit the Sacrament of Circumcision. This may teach vs that wee are to honour our wiues, albeit the weaker vessels, because* 1.1477 they be heires of the same grace with vs, and must keepe loue & peace in outward things so we at no hand in matters of religion must yeeld vnto them, least we honour them more than God, and so wee shall cause a punishment to fall vpon them and our selues. It was the cause of many troubles in Iacobs familie, to loue Rachel more than Lea. But Dauid and Iob did wisely in withstanding their wiues when they sought to withdrawe their mindes from performing dutie vnto God.

5 When the Lord makes any one man more excellent than another for gifts outward or inward, he trieth him whether he wil seeke Gods glorie, and the profit of his brethren: which fruites if they insue not, then thus doth the Lord let him see, that this is his corrup∣tion which he must labour against. For example: doth the Lord giue thee wife, riches, or* 1.1478 any such benefits? hee doth it to make thee more fitte to serue. So then, hath the Lord, giuen thee a wife? Looke to her, as the Lord hath committed his owne creature to thee, so thou be fit to be a guide vnto her, going before her in al honestie and godlines. Againe, he doth trie thee whether thou wilt rest in her loue, and whether thou wilt vse her companie soberly, not effeminately: he trieth thee whether thou wilt be couetous to care for earth∣ly things in her behalfe. But these and the like fruites, the Lord doth shew thee the corrup∣tion which thou must labour against.

6 The Lord gaue Adam a wifeto trie him withall, and if he had not yeelded too much vnto her in the time of temptation, no doubt hee might haue beene a great helpe that she might haue been recouered, and neither of them both haue so fallen. For had not he yeel∣ded vnto her hee might haue continued still in her innocencie. Thus then the Lord tried Adam, whether hee would continue in his obedience or no: likewise doth the Lord at all times trie men in marriage whether they will continue in his obedience, and labour to win their wiues also to the faith of Christ. So in like manner the Lord tries the wiues whether* 1.1479 they will be in all things subiect to their husbands, as Sarah. For what gifts soeuer a wo∣man hath, yet not being subiect to her busband, they are nothing. For euen in mans inno∣cencie she was subiect, and after the fall it was laid on her as a punishment: so that if shee be not obedient she cannot be saued. Yet the Lord other whiles also trieth whether shee

〈…〉〈…〉er sobrietie and wisedome will as it were breake the crookednesse of her husband: 〈…〉〈…〉 the Apostle teacheth, that the wiues must adorne the hidden men of the heart, that 〈…〉〈…〉 husbands (albeit then not conuerted to the faith) might bee wonne by the honest* 1.1480 〈…〉〈…〉ersation of their wiue••: how much the more then ought those who haue Christians 〈…〉〈…〉eir husbands, by their meanes bring them forward what they may▪ in the profession 〈…〉〈…〉ue godlinesse? But if they bee disobedient, and will requite euill with euill, or with 〈…〉〈…〉e, they doe what in them lieth, to ouerthrow the faith of their husbands. And thus 〈…〉〈…〉 Lord trieth wiues also, whether they will continue in his obedience. Againe, hee trieth 〈…〉〈…〉 whether they will rest in the loue of their husbands onely, and bee contented there∣〈…〉〈…〉▪* 1.1481 yea when they see their husbands hearts turned from them: for if they will but onely 〈…〉〈…〉 when they are beloued, they declare that they onely loue themselues and not their 〈…〉〈…〉nds: for they ou••ht thus to consider, the Lord hath turned my husbands hart from 〈…〉〈…〉 because I yeelded not to him that dutie which I ought, therefore I will not hold on to 〈…〉〈…〉se still, but now I will rather loue him more, to see if the Lord will by these meanes 〈…〉〈…〉 his heart againe.

7 When Zipporah became troublesome to Mose•• in his calling, he left her with his fa∣〈…〉〈…〉 for a time: so she depriued her selfe, by her disobedience, of his comfortable presence▪* 1.1482 〈…〉〈…〉 ought to teach wiues euer to helpe, & not to hinder their husbands in the Lords af∣〈…〉〈…〉. And like as that holy man of God receiued his wife againe at his returne, notwith∣〈…〉〈…〉ding all her former faults: so must all the sonnes of God, i•• there be any separation for 〈…〉〈…〉e and for iust causes, receiue, and entertaine, and retaine their wiues againe.

8 Husbands must haue a fatherly care, as principally of the saluation of his wife, so al∣〈…〉〈…〉 her good health and welfare in this life: and to this end giue her all the good instru∣〈…〉〈…〉 and direction that hee can. This lesson may well be giuen to all: Be m••st moderate in* 1.1483 〈…〉〈…〉 things which thine appetite liketh best, and checke thy too much greedinesse of an earthly 〈…〉〈…〉▪ and thou shalt finde this to bee good physicke for the body, and a wholesome pre∣〈…〉〈…〉iue for the soule.

9 A certaine yong man hauing without consent of friends made a contract, hee would* 1.1484 〈…〉〈…〉 marrie them, vntill before honest witnesses they had faithfully cōditioned that in time 〈…〉〈…〉mariage they would confesse their fault against the glory of God, their superiours, and 〈…〉〈…〉 whole Church, which should bee done at that time that the father is wont to giue the 〈…〉〈…〉gin in mariage.

10 A young man hauing ouer slipped in loue, and intended to marrie without consent 〈…〉〈…〉gouerours, hee did not contract him, but admonished him: and at the day of mariage 〈…〉〈…〉 vsed to the parties to be married this discipline: First, as they had priuately confessed 〈…〉〈…〉 faults to their gouernours especially offended: and craued pardon: so he caused them 〈…〉〈…〉 confesse their fault to the Church, and to aske forgiuenes, desiring all to beware of the 〈…〉〈…〉 offence, and requesting their prayers for them, that this sinne may so humble them, 〈…〉〈…〉 they may more warily walke without offence the residue of their life.

CHAP. XLVIII. Of the Ministerie.

ALthough the Lord hath promised a speciall blessing to the publike ministerie of his* 1.1485 word, yet we must not tie wisedome to one ordinarie meane, either of beginning or increasing of our faith: but if any at any time shall haue more effectuall feelings by ••riuate conference, let him not contemne nor neglect the publike ministerie, but with all ••oly and humble thankfulnes yeeld 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 themselues, are vnfit to teach others: and the cause why men profit not in the word is, because they pray not to haue their hearts stricken therewith.

3 In all essentiall points of the Ministerie, we must in no case follow man: but in acci∣dentall

circumstances Christian loue suffereth many thinges, so that on the on side wee* 1.1486 tolerate not too much, and on the other side suffer too little.

4 Like as if we moderately streine a womans breast, there will issue pure and holesome milke, and by violent wringing of it, wee prouoke blood also, and vnholesome matter to* 1.1487 come forth: euen so in our modest and naturall applying of the word wee yeeld the hole∣some and pure milke of Gods word, but in our immoderate wresting of it wee straine out our owne corruptions, and deliuer vnpure doctrine.

5 When neither Ministers rebuke sinne, nor Magistrates punish it, there it cryeth to* 1.1488 heauen that God might punish it. Woe then be to them who thinke themselues at good quiet, when their sinnes crie out for vengeance in heauen, albeit they liue in great peace on earth.

6 It is a feareful thing to lose the companie 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 Gods iudgements to fall vpon them.

7 Where a people hartily desire by prayer the ministerie of Gods word, the Lord will send them faithfull ones, and will multiplie his graces in them: but because people are so full of carnall securitie, the Lord sends them such as either for abilitie cannot, or for affec∣tion will not deliuer the word of God vnto them.

8 The Ministers of God are more discouraged by the disobedience of their owne peo∣ple, than by the maliciousnesse of their enemies, be they neuer so mighty. But let Gods mi∣nisters* 1.1489 know, that they must euer haue some to refuse thē▪ but let euery child of God take heed; that he offend not his godly Minister: and if he hath offended, let him with submis∣sion seeke to please him: for as Paul saith, If I be sory who can make me glad, but those by whom I haue been made forte? And let the Minister of the Lord remember, that the fruits of his la∣bours amongst the people, be as it were the life and crowne of his ministerie: so Paul tea∣cheth also in his owne example: I doe liue, if Christ doe liue 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, &c. So lōg as the Ministers of God trust not in themselues, nor doe any thing of themselues, but that wherunto they are called and ordained: if they be resisted, the Lord in them is resisted; and if we refuse such, wee refuse the Lord, 2. Sam. 12. But when they be not ordained of God, nor bring not the word of God with them, then the curse cause lesse shall not fall. But if we be assured of their calling, or perswaded of their doctrine: or if doubting and searching by the Scriptures we finde it true, then if we obey not, the Lord is highly dishonoured.

10 It is necessarie that the Minister of God doe very sharply rebuke the people for their sinnes, and that he lay before them Gods grieuous iudgements against sinners: for so the Apostle commandeth: Rebuke them sharply, that they may be sound in the faith. And again,* 1.1490 it is needfull for the people that they haue their cōsciences touched, and their hearts made knowne vnto them, that so they may come out of their sinnes, and preuent the heauie iudgement of God.

11 The Israelites were sometime at their wits end, and therefore could not pray: so that they had a singular blessing to haue 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 vs to set much by Gods seruāts among vs, which pray for vs, and not to haue them in small account. Eccl. saith, The godly in prosperitie is not regarded, but in aduersitie they are sought vnto. And indeed they are our chiefest helpe, as is said of Elias, that he was the chariots & horses of Israel: & this is not onely profitable for whole countries, but for euery particular man, that when he cānot pray, but hath (as it were) his heart & tongue fast looked vp, yet then Gods seruants doe pray for them, that after they may pray them∣selues. Wherefore let vs euer be readie to pray for others, though they be wicked, and haue done no dutie to vs, yet it is Gods grace that we stand, that we might reach a hād to them; and though they haue reiected vs, and deale euill with vs, yet let vs doe our dutie vnto them, as Moses did for this people, though they were ready to stone him; and so did Samu∣el pray for the people which had reiected him; so that nothing must cause vs to leaue our

duties to them, but euer labour to haue our harts vpright with God, whereof this is a good note, if we can pray for others though they haue wronged vs. And that we may do this, we must set the glory of God before our eyes, which will teach vs not only to loue & do good vnto them which loue vs (for so do the harlots) but euen to help them that hate vs. There∣fore when the Lord will haue a punishment brought vpon vs, then will hee take the godly frō vs, as he tooke Lot from Sodom. And therefore in such cases we haue to feare dangers.

12 With what prouision the mightie of the world build their castles, and with what con∣sultations the Kings of the Nations proclaime warres; with the same prouision, & with the* 1.1491 same consultation, and with no lesse, should we take the calling of the Ministerie vpon vs, which is a masonrie, and a warfare both at one time, as master Beza well noteth, Ephes. 6. 2. continually like the builders vnder Nehemiah, holding the trowell in one hand, and the sword in the other: The ground-worke hereof, flesh and blood hath taught vs, and set it downe for a corner stone in all serious consultations, that whatsoeuer is, must be set downe once for all, euen for all the life long, neuer to be called backe againe; That same had need be well breathed vpon, and be long in setting downe. And this is not onely heathen wise∣dome,* 1.1492 but Salomons wisdome, a man filled with vnderstanding, euen one of his Aphorisms, Prou. 25. Prepare thy worke without, and make readie all things in the fielde, &. But behold a* 1.1493 greater then Salomon. Luc. 14. before whom all heathens wisedome, all mans wisedome is foolishnes, yea brutishnes, euen Christ Iesus the only wise God, who not in generalitie, but in this particular case of the ministerie streightly chargeth and commaundeth vs, that not the best of vs all be so hardie, as to lift vp an Axe, or to stretch a line ouer his building be∣fore we haue been at Ephrata, and in the woods, to see that our prouision be great enough, before wee haue set downe, and as it were (kept straight Audite with our selues) and cast all our Reckonings ouer againe, and bee sure wee haue sufficient to lay the last stone, as wee lay the first. If we doe not thus, charges will arise more then wee thinke, and we shall not be able to holde out to the ende. And if wee be not, why then all that behold vs, all the world, all the Angels in heauen, CHRIST himselfe, shall laugh vs to scorne, Christ himselfe shall haue vs in derision, this fellow must needes be building, &c.

Oh it goeth sore when CHRIST, whose Face was wrinckled with weeping, and the shadow of death was on his Eyes for our sinnes: when that Christ who in the dayes of his* 1.1494 flesh offered supplications with strong crying and teares, Heb. 5▪ When that Christ, who in the bitternes of his soule lifted vp his voyce ouer Ierusalem, and cried: Oh if thou ha••st but knowne at the least in this day, what belonged vnto thy peace: and so was saine to lift vp the rest of the Sentence with teares, as it was, and as not being able to speake on for weeping, the teares comming downe so fast, that they interrupted his speeches, and made them vnper∣fit; When thou CHRIST shalt laugh at our perishing, and take delight at our destru∣ction. Yet this will hee doe, and more also, if wee shall be colde or carelesse in this busi∣nesse.* 1.1495 And therefore sift your selues narrowly, yee that purpose this worke, gage the bot∣tome of your thoughts, and be sure that it is the Shepheards voyce that calleth you in, be sure that your giftes are answerable. For hee that bringeth to this building, either vn∣tempered morter, or vnskilfull hands, building hee shall build, and a tower hee shall build; but not Sion, but like the tower of Shilo, Luc. 8. to fall downe vpon him, and to crush him* 1.1496 to peeces, and all to fitters. This may finde vs matter to thinke of, when we are alone, and may strike vs into cogitations, knowing, that our nature is blinde, and beleeueth easily her owne fancie; and thinketh her selfe called, when shee is not, least happily wee should not be carefull or fearefull enough, and so become guiltie of contempt of this great comman∣dement, which is the highest treason against the eternall GOD, and a matter of most fear∣full condemnation. Our Sauiour CHRIST in his sermons and speeches, besides his sharpe exordiums▪ claspeth vp manie things with his Selah, and with his vehementepiphonema, which he vseth neuer to set to (marke it when yee will) but in matters of great charge, and in such savings of his, as he would haue to pearce and diuide betweene the ioynts and the marrow: Hee that hath Eares to heare, let him heare. In effect, it is thus much, hee that planted the eare, hee planted it for himselfe, and for his owne sayings planted hee it, he it is that speaketh, shall not he haue audience? Euen the Lord it is that speaketh, shall hee

speake to the winde? God forbid. Our eares are not ours, none of our members are ours▪ his they are, euen CHRISTS, hee hath bought them at an high price, and from him wee haue them and we haue them for none other ende, no•• by no other condition, but that we should heare, when, and what hee would haue vs to heare. And let him be Anathema, that suffereth any of his sayings to fall to the ground. Put Anathema, Ma••anath••. to him and his eares, that shall not regarde his saying. This sealed saying and two edged exhortation, which Luc. 14. he vseth 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 marke well, if there be anie among you that hath eares, and is willing to employ them well, here hee may doe it. This is a faithfull saying, and of all most worthie to be remembred: and there∣fore he that hath eares to heare any thing, let him heare this. And hee that heareth it not, or heareth it with no regard, the dayes shall come when his eares shall make his heart ake, and when for not hearing this hee shall heare another sentence, a glowming fearefull sen∣tence, such a one as who so heareth it, both his eares shall tingle. Zachar 7. Because I cryed and you would not heare, you shall crie another while, and I will not heare you for euer. And there∣fore hearken vnto me, that God may hearken vnto you, Iud. 9. Hee that hath eares to heare, let him heare. When such fresh and well fenced exhortations come, we must make this vse of them, that the holy Ghost is not wont to make a beame of a mo••e, hee talketh of mint and annis, as of mint and annis, hee vseth not so much as a figure, but where the matter de∣serueth tenne. And therefore when the holie Ghost falleth to amplifie, wee are to thinke* 1.1497 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 emptie, we are surely to thinke, 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 acromaticall poynt of doctrine of the holy Ghost, seeing hee alte∣reth* 1.1498 his vsuall kinde of speaking, we can doe no lesse, than alter our vsuall manner of hea∣ring, and prepare both eares and hearts, and all the powers of the minde to entertaine it. Besides, when our Sauiour Christ waketh vs with this watch word, it must teach vs, that wee are wonderous dull of hearing, else why should Christ call on thee to heare which came forth to no other ende but to heare him? or why should God in another place bid E∣s••y lift vp his voyce like a trumpet? Would not a softer sound serue? But as I saide, wee are dull and that so dull, that when the Prophet crieth to the Altar, 1. King. 5 Oh Altar, Altar, heare the word of the Lord, the Altar heard and cleaueth in sunder: but when hee cried to deroboam he heard not. The very stone heard, that had no eares to heares and one that had eares heard not. Thirdly, this vse wee must make of it, that this hearing must goe further then the eare, and that wee must not heare the word, as we doe a matter of course, or talke of a strange countrey without any affection or longing to it, it must goe further than they can. For well I wo••e, that you can heare me, and I doubt not, but that they then heard him, and Ieroboam heard the Prophet, but as Iob saith, with the hearing of the crie. But it is not that hearing, which is better then the fat of rammes, it is not that hearing that the Lord ••••∣keth pleasure in. Els how commeth that strange phrase, Ezech. 2. Let him that heareth heare?* 1.1499 But as there is a speaking to the heart, so there must be a hearing of the heart also, and then wee heare with our heart, when wee fetch vp our heart to our eares, and our sounde pear∣ceth them both: then wee heare with the heart, when we heare not onely with these hol∣low gristies, but we heare with the Spirit, and wee heare with the vnderstanding also: and then wee heare with the heart (sayth Augustine) when it is with vs and with the Worde, as it is with the Fish and the bayte, if shee take, shee is taken.* 1.1500

So, if we take the Word, wee shall be taken, and if it be taken of vs, it taketh vs. God his Word when it is taken, taketh againe, and if wee feele not our selues taken by it, let vs not dreame to our selues, wee haue not it, we haue not heard it as we should doe. And take this for a signe after the Sermon ended, wee that are present, shall returne to our businesse and chambers, know it assuredly, and thinke of it alone, when you are by your selues, that the Word spoken now hath entred into you, if it so hath wrought in you, and so make you to bethinke your selues, that yee make as it were a new sermon to your selues▪ when y•••• be a∣lone, the Lord hath blessed you, and you haue 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 owne consciences, your hearing is turned into sinne, and this shall serue to fill vp your enditement, and to make your condemnation more ••ust against the day of the Lord. For let no man euer thinke, but that euery time he heareth the word, it worketh in him either to better or worse, there is no qualifying of it, there is no al∣tering of it. Enter it will, be thine eares neuer so vncircumcised, it will surely enter, and one way it will be effectuall, and thou shalt depart from it either a more reuerent esteemer, or a more desperate contemner than thou camest. For this word shal neuer goe forth in vaine, but the worke, that is appointed for it to doe, it will assuredly bring to passe. Seeing that we haue such dul eares, let vs pray heartily that it may please the Lord, to say eppathah to our eares, and hearts, that the word may haue easie passage into them. And this graue admo∣nition, I trust will moue vs, if wee haue not set a double locke to our eares, and quenched the grace of God already in vs.

14 The dealing with an allegorie as it is ridiculous if it bee too farre pursued, as many* 1.1501 doe, who, when they haue gotten an allegorie by the end, ring it so deepe, that oftentimes they turne the clapper: so it is dangerous, if it be not warily handled, insomuch that euen the Fathers themselues, as hee that readeth them, shall marke, by pressing them too hard, doe oft times giue blood in stead of milke.

CHAP. XLIX. Of the Ministerie.

IT is to bee feared, that the price of the Ministerie will daily decay* 1.1502 and fall lesse and lesse: well, how base soeuer it ••eemeth in the eyes of men, how low soeuer 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 cōmeth oft to passe, too oft, if it pleased God) if it chance (I say) to be tainted any way, if his preaching be flash, and haue non ore tast in it than the white of an egge, for lacke of lear∣ning, or if it bee not throughly powdered with salt, that it may giue grace to the hearers, and make their soules thirst after the water of life, for lacke of zeale, or if this life haue no salt of the couenant, and no part of him be sauorie, his case is very dangerous: he is subiect to the curse, his ministerie is denied a blessing.

2 The Minister of the Gospell must not prophecie peace to himselfe, nor of a fruitfull* 1.1503 vine on the walles of his house, nor of oliue braunches round about his table, nor of wife and children, hee must not dreame that hee is carried on Eagles wings, and that all the sheaues in the shocke shall fall downe at his sheafe, hee must not imagine of drinking wine in carued bowles, of keeping a great house, hee must not thinke hee shall goe to his graue like a ricke of corne, hee must dreame of euill fauoured kine, of troublesome friends, of hard times, of the willowe trees by the waters of Babell, of exile, of darke prison, which needeth no interpretation, that his sheaues are threshed with an yron flaile, and that her graue is made him in a woodstocke: to bee short, his minde must not runne of getting and keeping, but of forsaking and forgoing, if persecution come, wee must* 1.1504 trudge.

3 If Christ and his Gospell should goe from vs, wee must follow him, wee must goe sing the Lords song in a strange land: and this is not all. Those that loue thee best, whose soules are knit to thy soule, 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 gray head with sorrow to the graue, thou must forsake the wombe that bare thee, and the teares that gaue thee sucke, let the mother lacke the staffe of her age, the children of thy loines must thou leaue fatherlesse; and the wife of thy bosome a widow to the wilde world. Yet this is

not all: thou must stretch out thy hands, and let another man gyrde thee, and carry thee whither thou wouldest not. And yet there lacks one thing: Sathans great motiue, skinne for skinne, that for which a man will giue all that hee hath to redeeme his life. All these things will I giue thee (saith the diuell:) all these things will I take from thee saith Christ, we must be ready to leaue them all, or else we are not for him.

4 By this time all is almost marred. But flesh loueth ease, and it grieueth her that God and Mammon are no better friends, and we could be content euery one of vs to be Diues, whilest we be aliue, so we might be Lazarus when we be dead: wee could willingly goe to heauen, but it would bee in a conuenient broade way then, but in such a way▪ where wee might driue a sumpter-horse before vs. This is a disease where with we are all tainted, as that wilie Serpent knoweth right well, and such thoughts as these doth he make oft arise in our hearts; Seeing other estates liue the dayes of heauen, glut themselues in the pleasures of this world, and that the world sets them in her lap, and makes them her cockneyes, seeing they waxe wealthy and fatte, so that as Iob saith, they haue collops in their flancke, seeing them cloathed in softe rayment, flaunt it out, and seeing them carry the crest alofte, and to haue a great range, and not such streightnesse required of them; and seeing them neuer to drinke of the waters of troubles: wee straight-way thinke, it is no better then madnes to a∣bridge* 1.1505 our selues of these delights, and to become a Pillar of salt. As for this estate (say men) it is but a dead melancholike calling, but a dumpish kinde of life, no ioy of heart, wee must liue in it like petie-Angels, as if we dropped out of the clowdes, or else we shall be of∣fensiue. But especially this temptation may come vnto 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 chaire, sit you neuer so well, yee sit not fast: and see the gyrts be sure, that hold you in your saddle. For if the Sunne goe downe, and it be a darke night, that all the beasts of the field creepe forth, whereas other callings may make a little elbow-roome for pollicie, and reserue themselues to an indifferent Interim, and it will be well taken, yet these men, these must be killed all the day, and be counted as sheepe appointed to be slaine. The Diuell will holde the spunge of vineger and gall too at their noses, the Flesh is queasie-stomacked, and cannot away with these poudered meates, shee must haue it fresh.

5 It is our fault too much to commend euery trifle, our tongues are our owne, we call* 1.1506 euill good, if one bee not an open offender, so that hee drawe not his sinne after him with cart-roapes, though we see neither zeale nor feare of God in all his wayes, wee tremble not to call him a good man. In our flattering lippes we speake nothing but superlatiues, and thinke otherwise we commend not a thing to any purpose. But in the Dialect of the holie Ghost it is not so, he is no giuer of titles, and yet this much of his mouth is more then seuen swelling hyperboles from a vaine man. This word (good) is his emphasis, and in this word he expresseth matter of most high commendation. If we should take vpon vs to speake of the workmanship of the Lord, in the creation of heauen and earth, and the Hosts of them, both, would we not vse the statelyest words in all our store? Nay, could we find any words stately enough to expresse them? I tell you nay; but they are able to swallow vp our vn∣derstanding, and to make our tongues cleaue to the roofe of our mouth. And yet the holie Ghost reporting the creation of them all: as of Light, which is (saith Iob) the Lords rose of* 1.1507 estate; of darknes, which is the swadling bands of the Day, the out-going of the Euening and Morning, and declaring how he powred out the Heauens like molten glasse, and set vp the firmament as a water ouer vs, how he laid the beams of his chamber in the waters, how* 1.1508 he railed in the proud Seas with barres and doores, and planted plaines in the midst of it,* 1.1509 how he lighted those euerlasting Cressets, the Sunne and the Moone, and gaue charge to the Starres not to faile in their watch; telling how he created the clowds to be the bottles of heauen, and diuided spouts in them for the raine; how he laid vp his treasures of Snow and of haile, and prepared the Forge for his Lightnings and Thunder, describing the crea∣tion of Plants from the Cedar of Libanus to the hysop that groweth by the wall; of birds, from the Ostrich to the flie: of beasts, from Behemoth and Leuiathan, to the little Eme••; And last of all, Man, the Countie Palatine of the whole world; and of the passing Wise∣dome

in his reynes: these workes be highly to be commended, if any thing be to be high∣ly commended; to be magnified, if any thing be to be magnified: in all these the holy Ghost neither riseth nor falleth, but this word serueth him throughout, and God saw it was good: and why not excellent good, but that we might know his word is mightie in the sim∣plicitie thereof, and that what he calleth good, is excellent good. Yea heauen and earth may be glad of it, seeing the word of God, whereof one iote is of more price then they both: that the word, Hebr. 6. is called the good word of God, and to stoppe the mouthes of them, that will teach the holy Ghost Rhetoricke, Christ himselfe, Iohn 10. entituleth him∣selfe no otherwise but the good Shepheard. And good was thought good enough for him, and doe we yet require a more stately commendation?

6 The Calling of the Ministerie is an alluring Calling, and, as I may say, a Calling that calleth men vnto it, a louely Calling, such a Calling, as the beames of it are able to rauish* 1.1510 an eye: yet some being to marrie this Virgin, thinke her but hard fauoured, and therefore before hand will be sure of a good portion with her, or els they will none of her: but she is full of grace euen downe to the feete, in their eyes that loue her, and full of Maiesty & ter∣rour euen to the dust of her feete, vnto al them that despise her, which more respect the re∣ward than the worke: but this I confesse withall, that our eyes are so dazled with the gol∣den stone, and the horsseaches daughter, Giue, Giue, cries so in our eares, and euer since A∣dam did eate the apple, all the mouthes of his posteritie are so out of taste, that we can nei∣ther heare, nor see, nor taste any thing that good is. True it is, that if we looke vpon this calling with an eye of flesh, it lookes euen like Christ for all the world. Esay. chap. 53. like a withered branch, and like a roote in the drie ground, and there is neither beautie nor fauour in it, that we should desire it. I am sure the eye of a carnall man can see no good in it, vnlesse it be good to cleane vnto the Lord: or it is good for me that I haue beene afflicted: and such like, which are like pilles, and will not (to die for it) downe with a carnall man. Well, Christ saith this Calling is good. We see, what is thought in heauen of this Calling. Howsoeuer it be shut vp in contempt of the men of this generation, that though they say not, it is not good, yet by shrinking from it, they proclayme so, louder than a trumpet, that they thinke it is not* 1.1511 good. Let them laugh, we know, that euen an Asse, if she could laugh, would laugh at any, whosoeuer he were, that eateth not thistles. Let them iudge, when mans iudge∣ment* 1.1512 is done, we shall receiue the fruite of a better Fountaine.

Let them spoyle Church∣liuings, and deuoure the Lords portion, let them swell with disdaine, and burst with con∣tempt against vs, a blessed contempt it is, that fashioneth these dayes of my vanitie into the similitude of the age of Christ. Christ doth not onely say this Calling is good, but he hath magnified this Calling in his own Person. He himselfe saith Paul Roman. chapter 15. verse 8. was a Minister of the Circumcision with vs. The Princes themselues haue no greater honour than to ouersee the Church. The best day that euer Dauid liued, was when in a linnen Ephod, he daunced before the Arke, and that was the day that he weepeth and panteth to remember, Psalme 42. Salomon the wisest, richest, mightiest, and most glorious among the sonnes of men, Ecclesiastes or Preacher was the crowne and beautie of his ho∣nour, and aboue all titles of kingdomes, and countries, this was most honourable, Salomon* 1.1513 the Preacher.

But what are men, or what are Kings or Princes in respect of Angels? Yet euen these glorious Spirits, the whole host of Angels, whether they be Dominions, Principali∣ties or Powers, the highest Honours they haue, the proudest Title they boast of, is to be* 1.1514 Ministring Spirits. If he be an Angell, he hath no greater glory. And who art thou? and what is thy fathers house, that canst farme vnto thy selfe greater Honour than to serue the Lord in this busines? These arguments might moue vs, but aboue all arguments take this: The Sonne of God, before whom euen the very Cherubins couer their faces, spent his life in this Calling, and shall a peece of clay, a man, a stinking worme, so farre exalt himselfe in his birth, in his riches, in his wisedome, personage or blood, that he shall think it a disgrace to consecrate all his life to the ministery of the Gospell? Can flesh puffe vp it selfe so farre aboue the Saints, aboue the Angels, aboue the Lord himselfe, or if he doe, shall he not be rewarded? Yes surely, for if the Lord would keepe silence, the very creatures themselues would be reuenged of him.

7 We must desire that which is truely good, for there are many kindes of good: There* 1.1515 is Isachars good, Genes. chap. 49. Isachar an Asse of great bones couching downe betweene two burthens, sa••e that which was good, and was content to beare. Howsoeuer many big∣boned Asses lay them downe betweene a paire of burthens for ease, hastning onely to a∣uoy de the burthen and the heate of the day. There is Demetrius his good, the siluer∣smith: Sirs, yee know that by this craft we haue our goods. For we know, that the labour is nothing so great now, as it hath beene, and that in these daies, a clus••er of the common or ciuill lawe is worth an whole vintage of diuinitie. There is Balaacks good, Numb. chap. 22. I purpose to doe thee good, to promote thee. There is Peters good: Be good to* 1.1516 your selfe. ••or we knowe, if he dare say to the King, thou art impious, he may carrie Iohn Baptists reward for his labour, and send his head for a second course. And yet there is a bet∣ter good. For we must not, saith Syracid, Aske of a woman, touching whom she is ••ealous nor of an ambitious man touching thankefulnesse, nor of an••ireling for the finishing of •• worke, nor of the men of the world touching the things pertaining to God: for the world is a great fauourer of the heresie of the Libertines, and if we fall to counsell with flesh and blood, we may doe to the booke of God, as Ieconiah did to the Prophecie of Ieremiah, cutte it in peeces with a pen-knife, and cast it into the fire, for the wisedome of this world is foolishnesse with God, 1 Cor. 1.

8 Whatsoeuer is written, for vs it is written, and if it be written for vs, and for our sakes,* 1.1517 Let me heare (saith Dauid) what the Lord will say concerning me, and so we must attend to heare the Lord: what he will say concerning vs. As for me, although I doe but sitte and mend my nettes, and haue no part nor fellowship in this businesse, being vnworthie to be matriculated into the high calling of the Ministerie, yet feeling my soule hath chosen the tabernacle of the Lord, for his portion, and seeing the day may come, that I may keepe a doore in the same, as the Lord liueth, before whom I speake, he knoweth that in his feare I speake to this end, that by mine owne mouth I may be stirred vp to prepare my selfe to this calling: and that all you as Augustine said in his case (when it was as mine is now) hearing what my desire and purpose is, may pray to God for me, that I may haue power and strength giuen me to performe it.

9 In prouiding for the Ministerie, good men would be preferred. God can doe much they say, he may make them able. It is like Saunders argument: God is omnipotent: Ergo* 1.1518 there is transubstantiation. Nay he hath enabled diuers well. In the wildernesse, when meate could not be gotten, he rained quailes, but in Canaan, when they were in case to prouide for themselues, that prouision ceased. Many simple men at the first comming of the Gospell, were stirred vp, when the Vniuersities were the greatest enemies of his truth, but now when he hath restored to vs the plentie of Canaan, we must know, that the date of that extraordinarie calling in our daies is expired. * 1.1519 Yet he may doe well. True, he that casteth blindfold may hit the marke: but yet no wise man will lay any wager on his head.* 1.1520 If I might see a fierie tongue sit on his head, I would say somewhat. After his receiuing vp into glorie, whē he ascended vp on high, then he gaue gifts vnto men, such gifts as on their Coronation daies Kings are wont in great abundance to scatter among the people. The* 1.1521 Conduits ranne with wine, and all the cocks with rose water, and his Missilia new coyne of gold & siluer by handfuls were throwne amongst them Such were the gifts of tongues, prophecying, healing, all knowledge, and other graces. Now although he giue vs all things liberally, yet he cōtinued not his largesse daily, as at his inauguration. We must not looke alwaies to haue the like MAN for gathering it vp, but returne to our occupations:* 1.1522 and let vs remember the Lords steward must be fraught with all store, new and olde, fitte to entertaine the sonne and daughter of the great King of heauen▪ Prophecying the signe of learned men. Numb. 11. 25. Euen poore Bez••••••l and A••oliab before they could make curtaines, and worke in blew silke, yet for so much as it belonged to the Lords tabernacle, they were filled with the Spirit of God in these mechanicall hand••-workes. Esay. 6. 7. his* 1.1523 mouth was touched with the hotte cole, & then sent, verse. 8. ••erem. 1. 9▪ his mouth is tou ched with the Lords hand, and he was bidden goe and crie. chap 2. 1. of Christ this que∣stion was asked, Iohn. 7. 15. How knoweth this man the Scripture? their testimonie is of him

Ioh. 7. 46. Matth. 7. 28. he speakes with power, and what this exceliencie is, may appeare by* 1.1524 his disputation with good schollers, as it was likely, Luke chap. 2. verse 46. by his Hebrew Ephathah, whereas their vulgar speech was Syrian, by his perfect and often quoting of the Scriptures, and the Thalmud in discourse of the traditions of Corban, and the other of the gold of the temple &c. by Herods great expectation, and questioning with him of many things, Luke chap. 23. verse 9. by Sadduces and Scribes, putting ••••••th hard questions, as of the woman hauing seuen husbands, of paying tribute, and his stopping their mouthes, and by teaching by Parables, which was the learning most accounted of in these times, and as yet amongst the Iewes best thought of: by the desire that the Greekes had to see him, which came vp to the seast, Iohn chap. 12. verse 21. by the counsell of his brethren, that he should get him abroad, and shew himselfe to the world, thought to be famous. By his owne testimonie, Behold a wiser than Salomon is here: by Nicodemus, Iohn chap.* 1.1525 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 Schoolemaster for three who eyeere toge∣ther, and yet more, were commaunded to tarrie and waite for the promise of the ••ather, the Comforter to be sent. Apollos through his learning, a great helpe to the Apostles, Act.* 1.1526 chap. 18. verse 24. and 28. Paul was brought vp at the feete of Gam••l••••l, a per••••ct Pharisie, Act. chap. 21. vers. 3. an expoūder of the law, though rude in speech, yet not in knowledge, 2. Corinth chap. 11 vers. 6. in conuerting Paulus Sergius a learned man, Dio••••si••s A••••opa∣gita a great Philosopher, disputing with the whole troupe of the Stoicks and Epicures at* 1.1527 Athens, read in A••••atus, Epimenides, Menander, made Foelix to tremble with the force of his eloquence, was thought Mercurie for his eloquēce at L••••aonia, by the notable course and vaine of all his epistles, not inferiour to the writings of any of the ••ea••hen, Festus thought him to be madde with much learning, Act. chap. ••6. verse 24 he w••lled Timothie to bring his bookes and parchments from Troas, 2. Timoth. chap. 4. verse 13. by Peters te∣stimonie, 2. Pet. chap. 3. verse 16 according to the wisedome giuen vnto him. Timothie was* 1.1528 perfectly taught in the Scriptures frō a child, 2. Timoth. chap. 3. verse 13. in so much as he had prophecyings going before of him, 1. Timoth. chap. 1. verse 1••. nourished vp in the word of faith and good doctrine, 1. Timoth. chap 4. verse 6. charged to giue attendance to reading and learning, and to continue therein, 1. Timoth. chap. 4. verse 16.

10 Euerie thing in the Sanctuarie was double to that which was common, as the Shekle, the Cubit: so ought it to be with the Minister. Tri••les in the Ministers mouth are blasphemies: laughter in him is vnseemely, and to moue laughter is more vnseemely▪ Al••* 1.1529 will crie and say to them in their infirmities. Art thou become weake also as we? A••t thou become weake like to vs? Esa. chap 14 verse 16. * 1.1530 Thy voycetruely is Ia••obs▪ sweete and soft, but thy hand is the paw of ••sa••, rough and hairie Let such a one be called Pastor of the Church, as in comparison of him, the rest may be called a flocke. H••••r••••. ad Ocean. And it is the Canon which the very Papists vse in electing of Ministers, Distinct. 25 Whosoeuer of Aarons seed had any b••emish in him, should not prease to offer before God, neither to come neere the vayle, neither to stand by the Altar, Leuit. 21 17 Vnlesse he will* 1.1531 depart from iniquitie, let him not once name Christ his name: his mores will be beames▪ Iohn Baptist is too streight, Christ is too loose, and his disciples wash not their hands be∣fore meate. Elisha hath a bald pa••••, and one thing or other stands yet in the way: ••e de∣lights not, or he ••••ifies not. Doth Gods Minister rebuke sharpely, then is he too sowre; if he admonish mildely, then is he too colde. A Bishop (saith Hierome) must be of such know∣ledge and holmesse, that both his gesture and motion, habite and atti••e, must (as it were) speake of his grauitie, his words and actions must be instructions to his people. And H••••∣rome saith, what shall the multitude commend in thee, if they finde their owne d••for••i ties in thee? If they finde nothing which is not in themselues? If they finde that in thee (whom they thinke to reuerence) which being found in themselues would make them blush? Ministers are the Lords messengers, and they must not carrie with them (as did V∣vias) a letter for the knowledge of such things as serue and tend to their destruction. Dam∣nant se ipsos sua vo••e qui sui similes ••••ferno d••mnant, with their owne words doe they con∣demne themselues, which doe condemne such as be like themselues in the hels. If I aske a

man of the right way, & he shall point at one way, and himselfe will goe another way, I will not regard his words, but follow his steps. Wel, as he is an adulterer, that with a desiring eie looketh on the beautie of his neighbours wife, albeit that woman shl remaine chast; so are they murtherers in doing, as much as in thē lieth, to kill by their Iewd example, the soules of their brethren, although the Lord by his mercy preserue them from contagion. An euil* 1.1532 minister is the diuels hauke, he is the diuels best factour. Surely Sermons confuted by an euill life, are like to milke turned in the seething. By preaching they hew timber out of the thicke* 1.1533 trees, by euill life againe, they breake downe the carued worke, and with axes & hammers, Psal. 74. But whereunto shall I compare them? They be like to spittle-men, perfit in the waies they neuer went, directing others, lying still themselues. They be like Heraulds at Armes setting their armies together by the eares, they thēselues neuer strike one stroke, like to markes in the high waies, which rotte away themselues whiles they stād instructing others in the way, or to bels calling other to the places where they neuer come, to blacke* 1.1534 sope making white, & remaining blacke; to blunt whetstones, which sharpen other things but they continue dull; to rough ragged files, smoothing all other things, themselues re∣maining rough and not changed; to Noahs ship-wrights, which make the Arke, but them∣selues were not saued in it.

11 When a certaine man had put Master Foxe in minde of one, on whom being afflic∣ted in mind God blessed his ministerie, and asked him if he were yet in his remembrance, yes, said he, I forget Lord and Lady, but I remember such.

12 A certaine man said that in our age many Ministers were like to seruants who had long liued vnder a good Maister, so as they had gotten some competent stocke, vpon the* 1.1535 increase whereof they did so much attend, that they neglected and forgat their ancient care for their maister.

13 He obserued that some speaking against eloquence, did sauour much of an humane spirit in their preaching, which is as euill or worse. For eloquence is not simply forbidden,* 1.1536 but when it waiteth on carnal wisedome, for otherwise ioyned with the power of the word, and demonstration or euidence of the spirit, it is effectuall: but humane wisedome, very barren and destitute of eloquence is euill.

14 It were necessarie in the church of God, as Iosuah ministred to Moses, Elisha to Eliah, Samuel to Ely, Gehezi to Elisha, Baruch to Ieremiah, the Disciples to Christ, Timothy to* 1.1537 Paul, that likewise euery learned godly Pastor should traine vp some young scholler, to commend him the better, and to enable him the more in the Church.

15 The climing Canons of the Pope were the cause of this mingling of Ciuill lawes with Diuinitie. First, Odia restringere. Fauores ampliare: that is, you must restraine euery commaundement of God, for they call those Odia. As, Feed my sheepe, we must distinguish of that, by that old distinction: either by my selfe or by another, & sometimes by my selfe▪ these are the promises of God, which they make so large, that they maruell, how one that is conuersant in the Scriptures can be but a wicked man. But Dauid saith the contrarie Psalme 119. Lord thy commaundements are so broad that I am astonied at them: and the promises are set forth with so many conditions that they shall find them very narrow. C••∣phalus as I reade, who was an Atheist, when he was young, comming to be old, said, what if there be an hell, what if there be a punishment? So when we haue made vs a comman∣dement to our selues, out of that Pas••e, feede, then at length we shall come to say, what if Christ his meaning was not sometimes, and by another? Then they would giue that they got, and a thousand times as much more, if they had it, to be ridde of that, if peraduenture. In a doubtfull precept, note that which is lesse. Austin hath this rule: This sense is good* 1.1538 and godly, and so is that, holde both, for feare of quidsi, what if I tooke the wrong sense? In a matter of controuersie, remember both waies. Who would not be their schol∣lers, who may be so indifferent? but it is not so. There is a rule out of Seneca: I doe the rather alleage him, because the fathers tooke many things out of him, and I suppose* 1.1539 there was in him something aboue nature. One wrote vnto him to knowe, how he might knowe riches were not the chiefe felicitie, and that vertue was. He sent him word, that whether vertue were or no, is was neuer doubted; but whether riches were, it hath beene a* 1.1540

controuersie, chuse that which neuer came into controuersie: So whether to do our duties* 1.1541 diligently, be good or no, it was neuer doubted, but whether by another, or sometimes our selues, it was doubted of in the most ignorant times But this subtle dispuring, as Paul cal∣leth it▪ will prooue foolish, and this shifting of things by distinction, vnlesse they be groun∣ded on the word of God, Austen held it wisedome 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 rea∣son of the regenerate man.

CHAP. L. Of Gods promises, excellencie, and truth of Gods word, and how ••he wicked abuse Scriptures.

IT is a thing worthie the standing on, to consider how the Apostles out of God his pro∣promise,* 1.1542 deduce arguments of obedience, as among many, 2. Corin. 7. when the Lord hauing promised, that whether wee abide in our houses, hee will dwell with vs, or whether wee will goe abroad, hee will walke with vs, or if we be afflicted, he will receiue vs: out of this promise the Apostle bringeth a conclusion, that wee should therefore cleanse our selues. This would see me a strange consequence, that seeing wee are cleansed, wee should cleanse our selues, for some haue made a cleane contrarie conclusion, laying, wee are cleansed, let vs defile our selues, seeing grace doth abound, let vs sinne. 1. Corin. 7. The Apostle in the person of the godly, reasons thus: the time is short, let vs therefore vse this world, as though wee vsed it not. The same Apostle out of the same premisses, in the person of the licentious liuer, frameth a cleane contrary conclusion: as 1. Corin. chap. 15, Tomorrow we shall die, therefore let vs eate and drinke, let vs vse the world, because wee haue it, let vs stuffe our selues with pleasure, because our time is not long. So runnes the tenour of their conclusions. Because God hath mercie enough in store, and Christ his blood cleanseth vs from our sinnes, therefore faith the carnall Gospeller, least the blood of Christ should want matter and mettall to worke vpon, let vs wallow in sinne, for Christ hath blood enough to cleanse vs. Well the Apostle, I say, reasons in a contrarie manner, Christ hath washed vs, let vs not therefore defile our selues againe, and that which is more strange, he deduceth feare out of the promise. Wherefore for our vse we must learne, whe∣ther in reading and hearing the promises of God, the same minde be in vs, which was in Paul, when hee saide, and saide truely, that hee had the Spirit of God in him, and nee that draweth out this conclusion of the promise of God; We are raised, therefore, wee will raise our selues, let that man know hee is of the same spirit, that the Apostle was. But he that concludes on the other manner: We haue promises, let all goe where it will, that man must suspect his estate, hee 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 sinne, but a perswasion, a motiue, an inducement to holinesse of life, and to the feare of God. So that they that vse the promi∣ses, as they doe, saying God is mercifull, Christ dyed for vs. The Lord will forgiue vs, and so stuffe themselues with promises till they haue made them a pillow for sinne, they abuse themselues. True it is, that the sweete Psalmist saith, Psal, 131. Mercie is with God. What? Not to make bold with sin, but to feare him. Such sophisters then shew by their reason, of what spirit they are, and to whom they belong, that is, to the diuell. For seeing it is of the mercy of God, he is become a great preacher and publisher of God his promises, and yee shall not haue a promise, but he will alleage it, hee is a greater enemie against Moses▪ and a∣gainst those that vrge the law, calling them Moses his Ministers, and Doctors of Despaire, and all to this end, to sow promises vnto vs, that we might take no thought: but still make this conclusion, Christ hath died, be bold to sinne. It is good therefore for a man to watch himselfe, whether in hearing the promises of God he hath a cold feare comming on him for his vnworthinesse, which if hee haue, that man may hope well of himselfe. For the na∣ture of a promise from God, excludes securitie, and therefore it must end in feare.

2 We pronounce that the nature of a promise excludeth deserts, deserts I say, not debt* 1.1543 (for so wee should heare of it so often as mention is made of praying, rewarding, and ren∣dering) Against the Papists wee say therefore there are two debtes, the one of desert, as hire is due to a labourer, for hee hath deserued 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 plaine, when* 1.1544 the daughter of Herodias daunced before Herod, he in the vanitie of his braine made a pro∣mise of giuing her any thing she would aske, euen to the one halfe of his kingdome: and* 1.1545 after for the ••endering of his promise, he made a cōscience of his oath. Now no man I sup∣pose, that is of any valour, thinkes that this vaine exercise deserued half a kingdome, in his* 1.1546 valuation (for it deserued rather another thing far worse) but the debt that is due is not of desert, but of promise. Shee could not come and say, giue me, because I haue deserued, but giue me, because thou hast promised. No more can wee say vnto God, wee haue done this, pay vs, but thou hast promised to vs, therefore graunt vs what thou hast promised, though nor to vs immediately, yet to Christ by desert, & to vs for Christ his sake by promise, thou hast made it a debt: and to goe 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 paieth his promises to himselfe, and the accomplishment of it most respects himselfe.

3 The nature of a promise is not presently to yeeld the thing promised (for if wee had that, wee haue not a promise of a thing to bee performed, but a performance of a thing, that hath beene promised) we stand in faith, and receiue in hope, and whatsoeuer wee are, we are but one hope, which is our * 1.1547 tenant, and takes vp our possession of things to come for our behoofe. Our life saith Paul is hidde with Christ. And it appeares not, ••aith Iohn, What we shall be. But the best that may be made of the wicked, is here to be seene to the vt∣termost. And seeing our life is in Christ, all that are on the stage of the world, it is knowne, who they be, namely the wicked, but whatsoeuer is the price of the godly, it is yet hidde in Christ, we haue nothing, but the hope of it. Now least some should say, if wee haue no∣thing but in hope, it were better to haue some thing certaine. To them I say, wee doe not speake of a promise from a man. The Apostle saith, the Lord is faithful. If the life of a Chri∣stian be compared to a warfare, then hope is our helmet, Ephes. chap. 6. If it bee compared to a sea-faring, then our hope is as an anchour, which we must cast into the sea with them, Act. chap. 28. to stoppe our shippe in dangers, vntill the day appeare. Lastly this is our stay, God is faithful, he hath promised, therfore he will surely performe it. First he speaketh the* 1.1548 word, then he promiseth, that is, saith it double: In blessing thee, I will blesse. Then he addeth an oath: As I liue, saith the Lord, I will visit thee: & yet more, he hath left vs pledges, further to assure vs of the trueth of his word: if neither his word, his promise nor his oath wil serue vs, we haue nothing but promises: for concerning riches, glorie, countrey, and such like, God his children often want them. Come to God his grace, and to peace of conscience,* 1.1549 which one would thinke they should haue, they often haue them not: but faith they haue, the promise they haue, euery thing else they haue not: still they haue the promises, them they haue: Our faith takes hold on our sins pardoned, on the assurance of the life to come: these we haue without peraduenture, wee haue the other things but by peraduenture. The best things we haue we possesse, & haue them by hope, and they that haue outward things, are beholden highly to God, but they be not his best blessings.

4 Howsoeuer some thinke but meanely of God his promise, yet nothing is more wor∣thie* 1.1550 our consideration and thankefulnesse. That that is, 1. Sam. 18 18. in the speech of Dauid, whe•• one tolde him, that Saul was disposed to giue him one of his daughters in marriage, may here be noted, for what, saith hee, seemeth it small to you to bee a Kings sonne: what am I? or what is my life? or the family of my father in Israel, that I should be the sonne in lawe vnto a King? So may wee say, what are wee? or what is our life, or the familie of our father, that the Lord should vouchsafe to make such promises vnto vs? Dauid made no light account of his promise. To set Dauid in our case, and Saul in the Lords, Dauids case was farre better than ours. For by reason of his victories he had deserued wel of the countrey, and therefore worthie to be considered of Saul: againe, though he should haue had Michol to wife, he was not for this to be heyre of the crowne, and yet he saith see∣meth

it to you a small thing? Then I say, if we could come to make the comparison betweene Saul and God, who is the Saul of Saules, and prince of Princes, in whose respect al the Prin∣ces of the world are but wash pots, and Cyrus is nothing to him, he vnto whom the Angels are subiects and seruants, and to whom heauen and earth stoope downe, what analogie would there bee betwixt him and Saul? On the other side, that wee may stand in stead of Dauid, if the Spirit of God would shew vs our vnworthinesse in a thing far aboue the pro∣mise of Dauid, wee would say, or wee should say, what are wee? what is our fathers house? that the Lord should haue respect to vs? were not our fathers Amorites, drowned in su∣perslitious idolatrie, carried away with the loue of the world, solde vnto sinne, and men full of ignorance? what was in our fathers house? for ourselues what are we? haue we not beene deriders of the word of God, or hearers of the Lord speake to vs, with far lesse reuerence than we heare a mortall men? what is there in vs? I thinke not of the worst, but he that can best expresse his mind and meaning, cannot expresse our vnworthinesse. My stammering speech cannot vtter i••, we must conceiue more of it, & knowe that there is nothing in vs, or in our fathers house, that the Lord should vouchsafe vs such mercy. It must not seeme little that wee haue the word, and are compassed about with so many promises, wee must reade them with humility, & then no doubt wee shall reade them with thankfulnes. The Apostle saith, When the Angels looke at the mysterie of our redemption, they are wonderfully a∣stonished, they can neuer looke enough to see the vnspeakeable highnes of the Lord, and the great gulfe of our vnworthines; to behold the ods betweene his grea••nes and our vile∣nes. It needeth their conceauing, which if we could also doe, it would swallow vs vp to see the Lord bestow his promises on such vnworthie wretches. When the Lord shall not only make promises in generall, but in particular, not onely reall but personal, not onely condi∣tionall, but free, not onely temporall, but eternall, who can goe through them all? But set∣ting aside these great promises & benefits of his word, of his Spirit, he hath promised that* 1.1551 euen our very corrections * shall doe vs good. Setting these apart with all the care of his Angels, & ministery of all creatures, he saith, he wil so narrowly looke to vs, & take charge of vs, that he will looke to the haires of our head, nay, Leuit. 26. he will looke to our knea∣ding troughes, and which more is, Psal. 41. he will turne our beds, couches, in the time of sicknes. A strange thing, that the Lord should thus do with vs. In the heathen histories we reade, that because a certaine Captaine came to wash his souldiers wounds, they could not praise him enough. Then if God the Captaine of his whole Church, the God of glory, shall* 1.1552 so narrowly looke to vs, as to number our haires, to take care for our kneading troughs, to turne our beds, to swaddle our wounds, these are able to amaze vs, and to set vs in a won∣derfull taking to see so great kindnesse.

5 God wil be with vs wheresoeuer wee dwell: he will goe with vs wheresoeuer wee goe. He doth not rule vs, as Pharaoh did the Israelites, to set vs to make bricke, and to fetch the straw our selues but looke what he biddeth vs to doe, he giueth vs strength and substance to do. And for this worke when we haue done it, which is very homely, this wisedome pas∣seth our conceiuing. Behold what promise was made of halfe a kingdome for so vile a ser∣uice of Herods: so for a broken seruice he makes vs a promise of heauen and earth, not a•• they be now (which if it were so, it were too good for the best) no, hee will breake vp these frames, not to destroy all, but to renewall for the comfort of men. So great is his mercy, that as a Father saith, that God his childrē hauing tasted of this in the life to come, do as it were mourne, and are grieued with themselues, that their repentance was no greater, and their thankfulnes no more, whiles they were on earth, and he that hath done best, as Abra∣ham, Dauid, or Paul, they repent they haue done no more good.

6 The promises of God are free in themselues, in respect of the part going before. First,* 1.1553 there is nothing at all in vs to moue the Lord to promise any good to vs. That wee may looke on that first and great promise made to Adam: when the Lord after his fall had charged him with his sin, he doth not confesse his sin, which the vilest malefactors often doe, but he chargeth the Lord againe, that hee was the cause of it, and makes his liberality the patron of his iniquitie, and so very miserably sets it ouer to the Lord▪ Euen at this time and immediately vpon such behauiour the Lord makes his promise to him, that the seede

of the woman shall bruse the serpents head. Here is no cause of a promise in Adam, he〈…〉〈…〉o cōdition goes before. It is true also, that God made choise for his mercy of the v••••e••s peo∣ple of the earth. Take but the Historiographers, and those that write for the Iewes, and s••t∣ting aside all inward gifts of minde whatsoeuer, and come to their gifts of the body, their* 1.1554 outward shape and lineaments, and for the very masse of their nature, of all people they were most vnseemely and ilfauoured, they were a pernicious and monstrous people, and as far from al gifts euen of nature, either of iudgement or wisedome, as was vnder the Sun: nay it were too homely to giue them the name, whereby some haue 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 moue the Lord to make it. And yet to these people the Lord promiseth, Leuit. chap. 26. 12. I will walke among you, I will be your God, and ye shall be my people. Againe, in the reigne of Zedekiah, when the measure of their sinne was come to the brim, when they were in the estate of the Perezites, Hiuites and Iebusites, the Lord makes another promise with the same people, greater than the former, Ierem. 31. 1. saying: Hee will be their father, and they shall bee his sonnes and daughters. So that God his promises are* 1.1555 free in respect of the matter antecedent, but in respect of that which followeth, they were made with a condition, and that is, that wee bee holy. But for the most part men herein deceiue themselues, for as they heare, that it is a free promise, so they make it a free promise after. There is no inducement indeede, before he makes the promise, but afterwards hee bindes it with a condition. For it standes in the promises of God, as in his threatnings. In his threatnings there is no condition going before, they are absolutely pronounced, as that Ionas. 3. 4. Yet fortie dayes and Nini••ie shall be ouerthrowne. And that to Ez••kiah, Esa. 38. Put thine house in an order, for thou shalt dye, and not liue. Yet there is somewhat followeth after, as Vnlesse ye repent, which sometimes is expressed, but if not expressed, is alwayes to bee vnderstoode. For neuer any threatning so strongly was pronounced from the Lord,* 1.1556 but this, Vntill we repent, if it were done, would breake the force of it, and turne it backe a∣gaine, as the Niniuites repented, and the Lord turned away his fierce wrath. Ezekiah wept, and the Lord gaue him length of dayes. So how flatly and freely soeuer the promise made to vs, yet this condition followeth, We must be holy. Thus wee see how Gods promises in respect of themselues, before they be made, are sure yet not as the wicked imagine that there is no limitation.

7 That the Bible is the Librarie of the holy Ghost, it may appeare: first, for that it set∣teth* 1.1557 * 1.1558 downe the infirmities of men, without all flatterie, as well as it commendeth them for their vertues, Gens. 49. Numb. 12. Secondly, the matter of it is altogether heauēly, and no∣thing,* 1.1559 nor any part thereof sauoureth earthly: it yeeldeth to no one affection or other, but opposeth it selfe to all. Thirdly, the forme, the dignitie of the s••ile, and maiestie of the sentences in it is such, as it cannot bee fully and wholy conceiued and vttered of any man, and it is alwayes more powerfull in the matter than in words. The Apocrypha go∣ing* 1.1560 about to expresse the excellencie of it in Greeke, is a very cold and barbarous thing. Fourthly, of all things it moueth affection in the readers; & pierceth into the secrets of the* 1.1561 hearts, which you shall neuer finde but for some little time, and straight vanishing a∣way, in other writings of the profoundest Philosophers that euer were. Fiftly, of all* 1.1562 it is most auncient: and many good thing: in Philosophers and Poets are fetcht from this. Sixtly, all the prophecies set downe by diuers writers with one consent are accom∣plished,* 1.1563 so are none of the diuels oracles. Reade that of Iacob, Genes. 49. that of Mo∣ses, Deut. 32. of Ethan, Psalm. 89. Esa. 45. Seuenthly, the wonderfull preseruing of this* 1.1564 booke from time to time, 2. King. 22. so that it hath not perished, whereas many other bookes of great price and estimation are vtterly lost. Eightly, that there hath been such a* 1.1565 continuall and vniuersall consent of this booke from time to time: and because all the he∣retikes and labours of them that would withstand and confute this, still are soyled and brought to nought. Lastly, the constant death of wise, sober and meeke Martyrs, whoeuer* 1.1566 in their deaths for this, haue had a plaine distinction from the deaths of other franticke and witlesse persons.

Many places of Scripture, saith the Apostle, 2. Pet. 3. are peruerted of the vngodly, and

you shall see the wickedst man talking most, and making much of one kinde of Scri••ture.* 1.1567 Among Heretikes, Arrius of this, 1 My Father is greater then I. M••richeus of this, 2 He was found in the forme of a seruant. Montanus of this, 3 I will send you another Comforter▪ Papists of this, 4 Thou art Peter, Vbiquitarij of this, In whome the God head dwel•• corpo∣rally. Familists of this, 5 The kingdome of God is within you. And euill men the Epicures abuse this place; That which goeth into the bellie defileth not the man &c. The carnall* 1.1568 professors this: If he hath predestinated vs, he will also cail vs. Those that vnder the name* 1.1569 of peace, desire to couer euill practises, alleage this, 6 Follow peace with all men. And that which is abused not of one sector companie, but of all, is this; Hypocrite, first pull out the* 1.1570 beame out of thine owne eye: August. de moribus ••a••ich. reprouing their loose liues, they alleage this, Hypocrita prius, &c. So daily if wee deale with mo••es, with motes I meane in* 1.1571 the eyes (for with motes in the Sunne any man may deale) then this is vsed as a neck verse, Hypocrita prius, &c. which when we haue said, wee thinke we are presently quit, and to haue* 1.1572 entred another action of hypocrisie, and reuenged them home vpon any reprehension; I say, wee flie to this as a sanctuarie, wee vse it as a spell to charme the reprehender, that hee* 1.1573 cannot speake one word more. But this is not Christ his meaning, his being in the Flesh was not to maintaine sinne, he came not to make men escape the gentle punishment of ad∣monition: he came to cācell the hand-writing that was against vs, not to make a new hand∣writing, but as it is said in the Psalme, wickednes hath a wide mouth, and Dauid maketh it a maruell to see the mouth of wickednes stopped, for rather then it will say nothing, it will speake against itselfe. 1. Cor. 7. Paul reasoneth the time is short, therefore we must vse the world as though we vsed it not. 1. Cor. 15. 32. The wicked say, Tomorrow we shall d••e▪ there∣fore let vs eate and drinke. They gather a contrary conclusion out of the same promises: 2. Cor. 7. Paul reasons, Seeing we haue such promises, let vs clēse our selues: the wicked say Rom. 6. Let vs sinne, that grace may abound. We may reason thus rightly out of the for∣mer words of Christ; He disallowed disorderly casting out. Ergò, hee alloweth orderly ca∣sting out: he commandeth the beame to be cast out first. Ergò, the mote also. We reason on the cōtrary; No promiscuall casting out, Ergò, no casting out: his owne first, Ergò, not ours at all. Their conclusion is this, if they durst say so much: Praecipe quid faciam or•• vt faciam; sed ••e omnino corripito, quicquid facio. I loue not to heare of my faults, meddle not with mine eyes. So it is true which is in Prou. 26. A parable in a fooles mouth, is as a thorne, &c. Hee thrusteth the blunt ende forward, and by abusing of places they gore themselues.

16 As we cannot see without the apple of the eye, so we cannot know the thing of God* 1.1574 without the teaching of God. For though some things are learned by sense, as we need not be taught from heauen to discerne betweene white and blacke, colde and heate, and such like: and some things are attained by the light of nature, or helpe of Arte, as the knowledge of ciuill and humane things; yet there are many things to be learned, which we cannot at∣taine vnto by naturall reason onely, without spirituall reuelation. For to be perswaded that all things were made of nothing, that a Maide should haue a Sonne, that the Flesh corrup∣ted should rise to incorruption, that CHRIST a Sauiour on the Crosse, should be a Iudge in the clowdes, that we should be freed from death by his death, and exempted from con∣demnation, by condemnation, that man should sinne, and CHRIST should suffer; where is the wise man, where is the Scribe, where is the Philosopher that can shewe a ••••••son? But be it that man could be taught by nature to vnderstand things appertaining to GOD, yet: is needfull that that God should teach him, because else he should learne it with incer ••in∣tie, and little assurance: for besides that Iob confesseth, how though he went euen into the shop of the Lord, where he worketh, yet he should not see him. These reasons I haue to proue that I speake: first, the most and greatest part are full of simplicitie, & many cannot take the paines to search them; of many that would take paines, many want the meanes; of manie that haue the meanes, fewe come to anie thorow knowledge of them; and they that come to knowledge, labour vnder great vncertaintie: whereof it commeth to passe, that many either proue fooles, or become Heretikes, because medling with such things in the pride of their wits, they haue not prayed to be taught of God.

CHAP. LI. Of murmuring.

IT is a common thing with men to grudge and murmure against Gods* 1.1575 true seruants, and therefore Ministers and Magistrates and such like, must learne with patience to beare it, and to prepare themselues for it. For if the Israelites murmured against Moses, being so ••are a man, how much more will men now grudge against such as haue not obtained the like measure of graces?▪ This is a sore temptation, and Moses him∣selfe did once offend, because of the murmuring of the people: yet was* 1.1576 he said to be the meekest man vpon the earth. But else alwaies Moses ouercomes euill 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 wee may see in the Israelites, who wished to be in Egypt, whereas yet they knewe that for their sinnes, the Lord carried them thither, and as it were in iustice cut them off for sinne: so it is as much as if they had saide; would the Lord had cut vs off, rather than left vs in this case: for they were contented to die if they might not haue their bellies full.

3 To be assured of Gods prouidence, and that we may not be ouercome of murmuring* 1.1577 in worldly things, we are to looke to the benefit of Christ in the forgiuenes of our sinnes, the sanctification of Gods spirit, and the hope of euerlasting life: for if wee bee assured of these▪ wee shall be likewise assured, that the Lord will no suffer vs to perish in this world.* 1.1578 And if wee doubt of earthly things, wee doe doubt of these spirituall graces much more,* 1.1579 and the want of the perswasion of the one, doth bring the other. For if the Israelites had* 1.1580 been perswaded, that the Lord had deliuered them, and would bring them into the land of promise, they would not haue doubted that he would preserue them in the wildernes: which wee may see in the example of Abraham, Genesis chapt. 24 who because the Lord had promised him a seede, sent foorth his seruant to get a wife for his sonne: for he knew that the Lord who had made the promise, who wold prouide the meanes also to bring it to passe: so if wee be perswaded that our sinnes are forgiuen vs, we shall not doubt, that any other thing shall hurt vs; for seeing sinne the cause of all miseries is taken from vs, we may be sure that no miserie shall hurt vs▪ and if the Lord hath giuen vs his sonne, he will giue* 1.1581 all things with him, and the loue wherewith he loueth vs in his sonne will not suffer vs to want the things that are for our good: for if a father will prouide for his sonne, the Lord will prouide for vs, who is a heauenly father, and cannot bee changed though earthly fa∣thers he.

4 To this faith in the free forgiuenesse of our sinnes and the imputation of the righte∣ousnesse of Christ, wee must adde the faith in the sanctification of the spirit: for if wee be∣leeue that the Lord hath made vs of sinfull men, iust men; of varie••s, vessels of righteous∣nes, and temples of his spirit: if he can make the Leopard and the K•••• to lye together. E∣say 11. if he can make the couetous person liberall and the whoremonger a chaste person: if wee beleeue that the Lord will and is able to change vs from any sin be it neuer so great, and strong by nature, or by euill custome: wee may then be sure that the Lord in this life will not suffer vs to faile in any thing needefull for vs, neither are wee to doubt thereof, seeme it neuer so vnpossible: for it is a greater worke to change a sinner, than to worke wonders in nature.

5 Fourthly, if we beleeue that the Lord will prepare a kingdome for vs in the heauens, we cannot but beleeue that in this life he wil perserue vs. For if we beleeue, that our bodies shall be turned vnto dust, and yet raised vp againe, we shall be sure he will not but prouide for vs in this world: for it is a greater thing to raise vp the body from death, and out of the dust than to preserue i•• being aliue. And to this faith of our redemption, we must beleeue in the prouidence of God, first, in creation, so that if wee beleeue that the Lord made all

things of nothing; we shall beleeue that he will giue vs sufficient: for we see that the light was before the Sunne, Moone, and Starres, and the grasse before the raine and dew, that we should not put too much trust in them, and to teach vs, that without these meanes we may haue these blessings: for the Lord hath prouided these meanes, not for his weaknes, but for ours Do we beleeue that God made all men, and shall we feare men? therefore we beleeue not these things, or els we would not so much feare the want of earthly things: for if a spar∣row fall not on the ground without his prouidence shall we thinke he will not prouide for vs? wee must then beleeue the particular prouidence of God in the gouernment of all things, which will be an helpe to keepe vs from distrust and murmuring: doe wee beleeue that the Lord made vs? then shall wee not thinke that hee will preferre vs? for it is more wonderfull, Psal. 1. and 139. Eccles. 11.

6 We are therfore to beleeue the prouidence of God, first generally ouer all creatures, then particularly ouer euery one of them: yea euen ouer the sparrowes. Againe, if the Lord hath care of beasts (as indeede hee hath) because they were made for man, hee will much more haue care of man, for whom they were made. He hath a care for the wicked to do thē good; for hee filleth their bellies with his hidden treasure, then wil he much more reioyce ouer the godly to doe them good: if he loued vs when we were his enemies, will hee not prouide for vs being reconciled to him by the death of his owne and onely sonne? If hee did vs good when we sought him not, will he not much more when wee doe seeke him in praying vnto him, as he hath commanded? If he hath done vs good, when for our sins hee might haue punished vs, will he not when with his spirit he hath sanctified vs? Oh then let vs not be vnfaithfull, and so become murmurers against the Lord: but let vs be faithfull, and to looke vnto the Lord to doe vnto vs according to our faith.

7 Furthermore, this prouidence of God must bee confirmed by the example of Gods children in all ages, as in the time of the fathers before the flood, who did eate nothing but hearbes; ve•• some of thē liued nine hundred yeeres, to teach vs that men liue not by these meanes: ••f by these meanes he nourished them, he will by greater, as by flesh and fish, nou∣rish vs. The Israelites were fed with Manna (which was neuer seene before nor since) for the space of fourtie yeeres. If they gathered any more thereof than the Lord commanded, it stanke: yet being kept before the Arke 400. yeeres it did not so, and when they came to the promised land it ceased: whereby we may learne, that it is not the meanes, but the bles∣sing of God vpon the meanes that giueth nourishment. Did not Moses and Elias liue for∣tie daies without meate, and the children of Israel goe fortie yeeres in the same garments not waxing old? and othersome hauing meate in abundance been hunger-starned? and shal it not teach vs that these things are ordained for our weaknes, and that the Lord without these meanes can nourish vs? If Dauid proued by experience, that he neuer saw a righteous man, of righteous parents, begging his bread; if wee bee now righteous, as they were then, the Lord will prouide for vs now as well as he did then for them, and we shal haue the like experience.

8 To this prouidence we must come with a patient minde to let the Lord giue what he will, and therefore wee must haue contented mi••••es, and know that godlinesse is great ri∣ches,* 1.1582 and not to looke for great matters, Ier. 45. as it was said to Baruch, and therefore are wee taught to pray for daily bread: so that we may haue the same minde that was in our father Iacob, Gen. 28. who was content with meate and cloath, which generally is commanded to all, 1. Tim. 6. if the Lord giue more than this, take it as an ouerplus. A patient minde pre∣scribeth not to God, the meanes nor the time, nor indenteth with God, but is content with the grace of God in forgiuenes of sinne, and the sanctification of the spirit, though it want other things: our Sauiour Christ teacheth vs, not too desirously to seek after earthly* 1.1583 things, but rather after the kingdome of God: and wee ought to receiue the loue of God with all contentment though it come alone, and for outward things to enioy them, or not to haue them as it pleaseth him: for the children of God doe for outward things possesse their soules in patience, and commit the rest vnto the Lord, not binding his fauour vnto them.

9 The cause of all rebellion and murmuring is, that wee know not the great power of

the Lord, or else we at that time doe forget it: when by faith we should make to our selues most comfortable vse of it, as wee may see in the Israelites, who had beheld the great po∣wer of God with his goodnesse towards them, but not in faith, and therefore when the tentation was sore vpon them they cleane forgat it. The Lord therefore being zealous of his owne glorie, sheweth himselfe to bee most louing and beneficiall towards vs, which ought to leade vs to acknowledge his great goodnesse, but if wee doe not, then his iustice will surely teach vs.

10 The Lord oftentimes with holdeth or taketh away that thing, the hauing whereof might be hurtfull vnto vs: which if we would rightly consider of, it would be an especiall* 1.1584 helpe against murmuring in the want of Gods blessings. For if wee would consider this, that the Lord doth therefore keepe it from vs, because hee seeth it would bee hurtfull for vs, and that when wee shall be fit for it, hee will then giue it vnto vs, wee should better bee contented with that we haue, and more patiently beare the want of that wee would haue: as for example, if a man wanting health, riches, estimation, and such like, and bee grieued for it, so that he is almost readie to murmure 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 turne to his hurt: this would bring marueilous great quietnes to his heart, and would stop his mur∣muring nature, and would rather stirre him vp to acknowledge the goodnesse of God to∣wards him.

11 When the Lord proueth his people, he thereby laboureth to bring them to prayer: yet on the contrarie, they fl••e from him, and murmure against him: the reason is, for that* 1.1585 they thinke it a small comfort to pray vnto him in their trouble, but rather thinke it very harsh to acknowledge their sinnes, and so to obtaine the forgiuenes of them, which being obtained, nothing can bee more comfortable: they must haue that they want, or else no∣thing will please them. As the Israelites did murmure against the Lord when they wan∣ted* 1.1586 water, nothing else would please them: so is it with many when they cannot obtaine some corporall or externall blessing, which they doe much long for. But who art thou oh thou vile man, that thus dealest with the Lord, and neuer hast had thy heart washed by the blood of Iesus Christ? for if thou haddest, thou wouldest neuer murmure so much for wanting that thou wouldest haue, but rather make him at all times the chiefest com∣fort, and in all thy necessities, patiently and meekely call vpon him in feruent and faithful prayer.

12 Men doe not onely faile in prayer vnto the Lord: but also they murmure many times against such as he hath set ouer them to bee their guides: for the latter sinne ariseth of the former. The Israelites quarrelled with Moses: yet what had Moses done against them? they thought no doubt that he of malice, and contrarie to the will of the Lord, had brought them into the wildernesse, for they thought God had a neerer way and a better to bring them into the promised land: and because they could not consider the worke of the Lord, therefore they must needes quarrell against some bodie, and wreake their griefe vp∣on him, laying the fault vpon Moses. Thus did Rachel, whom when the Lord punished, for that she was Proud (because her husband loued her best) and made her barren, when he gaue children to Leah, she not considering that the Lord punished her pride with bar∣rennes, began to quarrell with her husband; asking him why he gaue no children to her? To whom he answered: Am I in stead of God vnto thee, to giue thee children? And this is the manner of the people in all ages, that when they cannot see the Lord punishing them for their sinnes, they straightway lay the fault vpon some or other, by whom they thinke it commeth. As now if the Lord doe send tumults and stormes into the common-wealth, so that the people be brought to some trouble; doe we not straight wayes lay the fault vp∣on the Magistrates, and say, is not this the doing of the Magistrates? They consider not that the Lord doth by this meanes punish them for their sinne: for it is certaine that the Lord loueth a multitude better than one or few, and therefore hee will not punish a whole realme or nation, if the sinnes of a multitude did not prouoke him thereunto. But it often∣times commeth to passe, that for the sinnes of the people, he doth harden the hearts of the Magistrates, that they cannot loue their subiects so well, nor that they can bee so profi∣table,* 1.1587

and doe them so much good, as otherwise they might, as is reported by Iehoshaphat, 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 triall commeth vpon them: in like case doe they also deale with their Ministers. If trouble come, doe they not straightwaies say, see what our Preachers haue done? and is not this the fruite of their preaching? so they will alwaies haue one or other to lay the fault vpon. But what was Moses comfort in this case, and that which staied him from murmuring against them? Euen that (no doubt) which other of Gods Ministers haue had in the like case. Ieremiah in the seuēteenth chap∣ter against the raging of the people, made this his sure defence that he had not thrust in himselfe into that office to be their Pastor, but the Lord appointed and called him there∣vnto. Secondly, that of affection he had spoken nothing but onely that which the Lord commanded; did he declare vnto them; and from hence may all the true Ministers of God haue comfort: for if the Lord send them, he will no doubt defend them, so long as they doe this message faithfully, & therefore the people must take heede how they either receiue or reiect any that speake to them in the name of the Lord. For as they may not re∣ceiue any that bringeth not the word of truth, nor be feared by them; for as much as the causelesse curse shall passe without hurt: so likewise, and as surely shall the word of God spoken truly by his Minister certainely haue his effect, and shall not returne in vaine: And this is common to all kinds of calling, that men may be confirmed therein. Contrariwise, when we being in affliction can pray vnto the Lord for his helpe, and acknowledge his prouidence in that which is vpon vs, it manifesteth our faith, it preserueth vs from mur∣muring, and keepeth vs from quarrelling with men: for if we consider that it is the Lords worke, we shall neuer set our selues against him for it: but if we passe ouer his prouidence, then shall we auenge our selues vpon men. But many men will be content to iudge and condemne this sinne in the Israelites, and neuer looke into themselues to see the same:* 1.1588 but this sinne is as rife now as euer it was, and this no doubt is a cause why many cannot profit by the examples of the old Testament, because they imagine grossely of the sinnes of that people, and thinke that there is no such grosse sinnes now, whereas indeed if the case were duely considered, the same sinne is grosser now than it was then: for as much as the mercies of God are more plentifully vpon vs, and with greater continuance than vpon them.

13 The children of Israel did so much as in them lay to prouoke Moses diuers times to murmure against the Lord: yet we may reade how he yeelded not, neither was at any time ouercome 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 learne that they praise not the children of God too much, though they be strong & * 1.1589 haue receiued great gifts: for by Moses example they may here see that by such violence of temptation they may fall. And againe, all Gods children must take heede that they yeeld not to temptations, when they are offered: for though the occasion be of another, yet the cause is in our selues, and we shall be chastised for the same if we doe yeeld. And againe, we must take heede that we doe giue no occasion to the Magistrate, or the Minister to murmure, least the Lord punishing them, we also be depriued of the benefit which we should receiue by them.

CHAP. LII. Of Patience vnder the Crosse.

THere is a difference betweene Gods children and others: for Gods children* 1.1590 haue the patience that others doe want, though not at the first, yet in conti∣nuance, though with some infirmitie: first, because they are perswaded of for∣giuenes of sinnes: and secondly, are sure of their vocation by good workes, which are the fruites of sanctification: thirdly, the knowledge of Gods prouidence, which

disposeth all things for our good: fourthly, because they looke for another life, and when they faile of any of these, then they begin to quaile: and the wicked, because they vtterly want these therefore they are altogether confounded.

2 Patience is not so much in ••••e outward stilnes of the bodie and shewe of the faee, as* 1.1591 in the inward quietnes of the heart, and meeknes of the spirit. Therefore Dauid, Psal. 4▪ bid∣deth vs examine our selues vpon our beds, and be still: and Esai, 30▪ the Lorde saith, your helpe shall be in silence and peace: and therefore Dauid and Iob being in trouble, saide they would lay their hands on their mouthes: for when a man doth thus possesse his soule in patience, he is most fit for the mercies of God, and then shall hee receiue the greatest profit by them.* 1.1592 For as in bodilie diseases to be quiet, is a great ease and helpe: so it in other troubles what∣soeuer, and therefore must we especially labour for it.

3 Manie will say, that GOD is mightie, but they bel••eue it not, as appeareth in that they are ouer fearefull, when they bee in daunger: whereas Gods children haue some presert feeling thereof, and afterward are more strengthened. So that if wee cannot trust in God in the want of all helps, we doe not belieue this power, if wee depend not on him, pray not vnto him, striue not to obey him, we belieue not this. For this cause did the holy men write of the power of God, which they haue felt, that after they may be strengthened: and so must we consider of Gods power, that we in patience may looke for helpe from God in trouble, and in prosperitie, see his hand that blesseth the same vnto vs, and so vse the same vnto his glorie, and giue 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 vse right meanes: if our meanes be good, then must we haue faith: if we haue faith, then must we haue sound hearts: if our hearts be sound, we must de∣uoure through peace all hindrance: and waiting for the good time of the Lord, we must possesse our soules in patience.

5 There are diuers plaine Israelites that will suffer a vaile to be put before their faces, and they will vse them as the Pharisies did Iohn Baptist, to obiect him against Christ; Iohn and his Disciples fast: and why doe others so, but to haue a cloake for their wickednesse? These are abused for want of wisedome, and would mislike their practises in their heart, if they could sound the depth of them: Praestat esse caudam Leonis, quam caput vulpis: Better to be the taile of a Lion, than the head of a Fox. Well, it is good to be iust and wise, but yet not for our selues: but yet such as will not keepe their wisedome to themselues, but tell it out, or write it, come to wrack. Because he will not follow the counsell of Amazias, See not, he hath the reward of the Prophets, & all the Prophets except foure perished. The cause was, they were more wise than was for the Princes aduantage. In respect euen of God his per∣missiō, it is iust that the iust should perish: we may say, is this his reward? but we must know that when for corruption of time, God his children cānot liue without hazard of their ha∣zard, he taketh thē away: neither in so doing doth he breake his promise, that giues them for a long life, eternall life; for a bag of siluer, a bag of gold: for in so doing he promiseth the lesse, and performeth the more. We would indeed be the Lords seruants, if we saw his seruice would alwaies preuaile; but because sometimes we see their seates without honour that serue God, we will be none of his seruants, or we learne by reason to iudge no action by the person: yet we say, if he preuailed not, he tooke 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 vs: he would write it to please God: Veal is to preuaile: if that be with the other, he will haue* 1.1593 both, else keepe 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, & giue his ebolum, if he like his halfepeny better, he may keepe it; but if one would haue both ebolum & lactucas: so if we haue vpright dealing,* 1.1594 and will esteeme the fauour of men in authoritie better, we may change it for that: but if we esteeme our vpright dealing better, let vs keepe it, we must not require them both. Ex∣ample in Christ, he was crost in all his doings: he went with a full minde to conuert his countrimen, and they would haue throwne him downe an hill: he would haue preached to the Gargazites, and they prayed him to depart: he spake greatly to discredit the Pha∣risies,

and they preuailed with the people against him: he bent all his preaching against Traditions, but in the Apostles times they increased tenne for one, they preferred Barra∣•••••• before him, & to fill vp the measure, the iust man perisheth in his righteousnesse: but ••hat reason is there of this? that it may appeare Gods seruants are no mercenaries, they be not godly with such and such conditions, they say not, let iustice rather be lost, than I die as the Heathen. A second reason is in respect of the thing it selfe. Augustine marueileth why they call not life a disease: for men speaking of a disease wil say, he is in an Apoplexe, surely he will die of it, when indeed he may escape: but of life he may surely say, he hath the sicknes of life, therefore he shall die, we die of the corruption of humours, and as there are two bodies publike and priuate: so two humours, and two corruptions of them, and is it not all one for one to die by the corruption of the publike humours, lawes & customes, as of our owne? Nay better, we being whole in body and soule. In taking vpon vs to be Christians, we binde our selues 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 burthen of him, and the waters of Marah; no man to Ierusalem, but by the valley of weeping; no man to the happie citie, but by the waters of Babel: the tenure whereby we hold heauen, is the crosse, that was the indenture betwixt Christ and his Father, that he should not enter into heauen, but that he must first suffer, 2. Tim. 2. all that will liue godly must suffer▪ And Am∣brose turneth the proposition: he that suffereth no persecution doth not liue godly: and there is a reason▪ it is so that sometime the iust man perisheth in his iustice, and this is well that he dieth in his iustice: for diuers (as Gedeon) haue bin first spoyled of their iustice, and then perished. That is the case of many now adaies, perish they may, but in their righteous∣nes they cannot. It is said of Enoch, he was translated, that his minde might not be tainted with the sinnes of those times. If a man see in an orchard apples of all kinds, and the hus∣bandman* 1.1595 gather one kinde and not the rest, a foolish man will maruell at it: but the hus∣bandman knoweth what he doth. If we would affoord God this equitie, to know when to gather his fruit best, we should not thinke much that the iust are gathered. Some say, it is better that the iust man should perish, rather then God his righteousnesse should bee con∣demned: for wee goe about by doing it to condemne heauen, which they withstand, hin∣dring it so long as they liue. We send our sons to fight for the prince of heads, we lament* 1.1596 but curse not the king: we are Gods souldiers, the militāt Church to fight, that his iustice be not condemned, we standing by; we haue armour giuen vs: Ephes. 6. Faith is our shield. God hath good right to say so to vs, giuing vs Faith. This reason is from the excellencie of God his Iustice. Let vs say with the iust man, better the world perish, then that Iustice bee lost. If euery haire of our head were a life, we ought to giue them all for this. Again, better* 1.1597 we die, then many perisn.: by our example many may be wonne; example is a chiefe mo∣tiue. Affliction is compared to a Wine-presse, for out of it commeth wine wherewith the hearts of diuers are so comforted, that they dare suffer the like. A childe or foole could say of a good cluster of grapes, it were pitie it should be put into the presse: but hee that* 1.1598 knoweth how it would else come to nought within a few dayes, will cast it into the presse: if it had not bene so, we had wanted the wine we now haue. Seeing also they were men of* 1.1599 such imperfections as we are, wee may be encouraged to doe the like. God saith, hee will haue vs shine as lights, whose propertie it is to serue others, and to consume itselfe. At last* 1.1600 Veal shall be ioyned to Ithiel, then shall euery one that suffered wrong, haue a writ of error, and they that handled good men ill, shall say, we fooles counted his life madnes, and shall* 1.1601 haue such griefe, as no man of neuer so great stomacke would wish his enemie more: and the iust shall haue blessednes for euermore. Who would not change this vanitie for it? who would be so mad as for ••ife to lose the cause of life? And looke how many hereafter* 1.1602 shall be conuerted by their example, so many more degrees of glorie shall they receiue in the kingdome of Heauen: and this is the cause why some of the Saintes would euen line here againe, that they might suffer againe: So little doe they repent that they haue suffe∣red. It it said, The wicked shall a••t liue halfe their dayes. Malum natura breue, February is the worst moneth, because it is the shortest. But how is it then, that they holde out their wic∣kednes? That is a great indignity. A drunkard will continue so long as his lungs wil last: an* 1.1603

adulterie whiles his loynes last: a glutton whilest his skinne: a contentious man as long* 1.1604 as his purse lasteth well: if a man perish for righteousnes, they are burnt sacrifices; if na∣turally,* 1.1605 they are but a peace-offering, partly Gods, and partly natures: so then if a man continue euen for his wickednes, as Herodias was rewarded for that for which she should haue beene punished, he is wholy the diuels.

6 Malice drinkes the greatest part of her owne poyson God his children drinke of the top of the cup, but the wicked of the lees to worke in their bowels eternall griefe of con∣science.* 1.1606 Wickednesse 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 iudged publikely, yet euery* 1.1607 man iudgeth him in his chamber. And if he continue, God bringeth him vpon the stage, and sheweth some notorious signe vpon him, and some singular iudgement for sinne. If they should continue as long as Methusaleth, yet the yeere of their punishment would swallow vp the yeeres of their continuance in wickednesse: Follow not such as doe euill. Augustine saith well, good men haue not alwaies good children, least vertue seeme here∣ditarie: neither haue euill men euill children, least sinne should ouercome all the world. Likewise all iust men perish not, some doe not, least we should thinke, there were no pro∣uidence of God: and all the wicked escape not in this life, least we should thinke there were no life to come.

CHAP. LIII. Of Predestination, Perseuerance, and Presumption.

WHom the Lord hath appoynted for his glorie, to them he hath also appoynted meanes to attaine thereto.

2 We must not ioy so much for that which we haue done, as we ought to be carefull what hereafter we must doe: for many are called, but few are chosen, and many begin gloriously, which end ignomi∣niously.

Perseuerance is called (Ephes. 6. 18.) Proskartéresis, 1. Cor. 16. 13. We are taught to watch, and 1. Thes. 5. 6. not to sleepe: we must not be like the foolish Virgins, Mark. 13. 3▪ and the drowsie Apostles for want of it are reproued, Matth. 16. 38. What could yee not watch with mee one houre? The law saith, Euery good thing is worse than euill without it: because if men goe not with a through stitch, they haue afflicted their soules in vaine,* 1.1608 Deut. 6. 7. Exod. 18. 24. Godlinesse is a iourney, there must be no fainting in it: and to leaue any good thing vndone euen for a moment is contrarie to perseuerance: indeede to be∣gin, euery thing is pleasant, therefore for varieties sake many begin, but for the crosse dea∣ling of the world they soone leaue off, and all the proofe is in the end.

3 We must be followers of God, if not in euerlastingnes, yet in long lastinges. What* 1.1609 difference betweene eternitie, and a day or two? If our reward be not lease-wise for one and twentie yeeres, but infinite, surely our seruice must not be by lease, it must not bee af∣ter the manner of Bethulia, a compositiō for fiue daies, but all the daies of our liues. Christ sweat euen blood. Oh he would not giue thee ouer in hel fire, and wilt thou giue him ouer in a fire of reedes?

4 When wee see good men get new distinctions, as though they had not beene well taught before, it is a dangerous thing, Non perseuerrae (I say) noxium tibi. Ezech. 33. 13. Haue yee suffered so many things in vaine, saith Paul, Gal 3. 4. 2. Pet. 2. 20. Remember what it is to haue one diuell goe out of one, and to haue seuen to come in for it. It is a principle in the Ciuill law: Commonly in all things we haue faire beginnings, Ministers in their first day of ordi∣nation,* 1.1610 on those daies wherein we receiue the Sacrament, when we are fasting, in affliction, in sicknes, or such like goodly promises and fat, but slender performance and leane. Nay, some doe not onely not perseuere, but they fall to worse: they will say one day, as a wretch* 1.1611 spake: 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 baser mettall, and so neerer the end, the worst still. The Papists call them that shrinke, worse then cloth that shrinketh but when it is wet.

5 We must not bee like Snailes, which push out a long paire of hornes, which being touched neuer so little, in they goe againe: wee must not be like to Ionathan, that is, follow the chase orderly vntill they come where honnie is; wee must not be as Asa, 2. Chron. 15. carefull to doe good vntill the Goute take vs; verse 16. and then bee so way ward that no man may speake a word to vs; wee must not be such as can abide affliction for a while, but when skinne for skinne commeth, stand as though we were appalled: but wee must with* 1.1612 * 1.1613 Marie Magdalen sit at the Sepulcher, Ioh. 20. 11. Wee must with the Spouse, Cant. 3. 4. take hold, and not leaue off; we must follow the suite as the widdow, Luc. 18. we must not giue ouer no more then the Cananite, Matth. 15. 22. wee must keepe our holde as Iacob did in his wrestling: we are in a course, we must out-runne. So runne (saith the Apostle) mo∣derately at the first, constantly in the middest, cheerefully in the ende. So runne not to haue a vaine shoute for your first start, but to attaine the crowne. Stirre vp your selues, looke not backe: the Lord will haue all, not so much as the tayle of the sacrifice was wan∣ting, Leuit. 22. We must doe not for a time onely, but euen our whole time. Somewhat Agrippa was perswaded of, but Paul woud haue it altogether done. Some would gladly saue 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 vs keepe an equall Tenor still. Isaiah is as zealous in his 66. chapter, as he is in his first.

6 We must labour to perseuere in persecution, Math. 10. 22. and beware by the falling* 1.1614 away of many, Math. 24. 13. yea we must resist euen vnto death, Heb. 12. 4. So saith the An∣gell vnto the Church of Smirna. Apoc. 2. 10. We must keepe Gods name in our forheads, when Antipas is slaine before vs: wee must ride to heauen in a fiery chariot, and learne that euery mans worke shall be tried by fire. 1. Cor. 3. Vpon this theame the Apostles spent ma∣nie of their sermons, Act. 11. 23. Act. 13. 43. Act. 12. 22. Heb. 3. 12. 2. Pet. 1. 20. 1. Ioh. 2. 24.* 1.1615 The Apostles warneth vs, 1. Cor. 15. 58. to be setled, not tottering: and Coloss, 1. 23. to be irremoueable: and Coloss. 2. 7. that we be rooted deepe, strongly built, and sticke closely vpon CHRIST, for he is the rocke: so when tempests come, we shall not be once moued. There be many impediments of this perseuering: some inward, as desire of nouelties, and sticking too much to reason, which will goe no further than shee sees likelihood, and the conscience of our vnworthines, whereby we despaire: some outward things hinder vs, as worldly cares: oppose here Gods prouidence: the multitude of back-sliders oppose the* 1.1616 varietie of true beleeuers: the prosperitie of the wicked oppose, Psal. 37. Yet a little while and they are gone, and neuer seene againe. We must euer labour to grow from the greene tree of faith, to the maine tree of faith, that is, to the full assurance of faith.

7 There are two kindes of presuming, the one of Gods mercies, the other of our owne* 1.1617 merits: the one is in carnall Protestants, the other in bold & proud Papists. For the first, wee knowe that Gods qualities be not separable: Moses saith, the Lord is readie to shewe mercie, so hee saith hee will punish the transgressor. Dauid sung a song of two parts, not of mercie alone, or of iudgement alone, but of mercie and iudgement together. But I mar∣uell how these wretches dare adde sinne to sinne, when no one sinne shall go vnpunished, and how they dare presume of Gods mercie, vnder many sinnes, when God hath shewed his iustice to the dearest of his children for committing some one sinne. The Angels that conceiued but an opinion of pride, as some write, though they were almost as Gods, were for it cast downe to hell. Man, with whom the Lord was conuersant, with whom he talked and walked, to whom hee gaue the Lordship and soueraigntie ouer all earthly creatures, and with whom hee was familiar, for eating of the forbidden fruite was cast out of Eden. Moses and Aaron (the mirrors and miracles of the world) falling into Gods displeasure, were denied to enter into the promised Canaan. Dauid, who was honoured with the title of being a man after Gods owne heart, falling into sinne, fell out of God his fauour. But that which is aboue all, and ought to moue any man, Christ himselfe (the glorie and image

of his father) could not escape the most bitter cup which he drunke of, though he begged it three times at the hands of his Father, because he became sinne for vs. And yet sinful men,* 1.1618 bold sinners and presumptuous sinners, perswade themselues, that they shall escape the hand of God. But to leaue them, and come to the other, I marueile what they can challenge by workes, seeing whatsoeuer they doe, they are still debters, and therefore no deseruers. Let them therefore learne of their learned Doctors to know that they haue no merits but Christs mercies: and let them say with the ancient Fathers: This is our merite, that wee haue no merit.

CHAP. LIII. Of Prosperitie, and Aduersitie, and of Griefe, and of the temptations incident to it.

GOd by the multitude of his benefits warneth vs, and prepareth vs for some troubles and temptations to come: for surely he putteth not on the armour, but hee will also* 1.1619 prouide for vs the battell.

2 Now it is no great thing to fauour the Gospell, because it is in fauour: but to em∣brace it in trouble, is of true loue, which wee may trie, if being in prosperitie wee can feele* 1.1620 the miserie of others: for if we can reioyce in the prosperitie of the Church, though we be in miserie, if we can be moued and grieued with the miserie of the Church, though wee be in prosperitie; this sheweth that our hearts are vpright, and that true zeale remaineth in them.

3 In prosperitie, if we vse our goods to our owne ease, and waxe carelesse, that is vnbe∣leefe: but if we giue God glorie, and waxe more carefull, this is an argument of true faith.* 1.1621 Let vs then striue against infidelitie both in prosperitie and aduersitie, and trie our faith by these meanes: for if God worke in vs humilitie, in the abundance of his mercy, it is a signe of our faith: if in wants wee be disquieted, it argueth infidelitie: but if wee stay our selues vpon God, it is faith.

4 They that continue safe in prosperitie, by Gods grace shal perseuere in aduersitie: but* 1.1622 I dare not warrant them safe in prosperitie, who haue beene safe in aduersitie.

5 The more prosperitie encreaseth to Gods children, the more they feare.* 1.1623

6 In prosperitie it is good to vse the song of Salomon, and in aduersitie the lamentations of Ieremiah.

7 God suffereth euill men to prosper in this world for two causes: first, that euery good* 1.1624 man hauing in him some sinnes, might for his few euill things haue here a temporall pu∣nishment:* 1.1625 and euery euill man hauing some good things, might be rewarded with tempo∣rall benefits. Secondly, God often chastiseth his, and suffereth the wicked, that it might be seene that good men serue not God for the things of this world, as Sathan reckoned by* 1.1626 his account with Iob, as also for that the Lord maketh not his bookes cleere in this life, but reserueth the full and finall account vnto the last day of iudgement, wherein eueriething* 1.1627 shall be fully recompenced, whether it be good or euill.

8 Wee must not marueile at wicked mens successe, it is no new thing. Iob saw it, and* 1.1628 Dauid especially, Psal. 73. Zachar. 3. the followers of Iehosua the High Priest are monstrous persons. Paul doth expound it wil, calling them a gazing stock. And though God say, hurt not mine annointed, yet are they harmed: Elias for speaking against Ahab, and Iohn Baptist for telling Herod his sinne If Paul speake against the Idole of Diana, he is a seditious fellow. It was some thing no doubt, that made Moses so loath to goe to Pharaoh, when God sent him. To consider the troubles of the godly, it were enough to make Ieremiah write new bookes of Lamentations, to make Dauid sit him downe by the riuers of Babel: for the* 1.1629 tower of Babel is higher than the hill of Sion. Poore little Isaac must goe to slaughter, while Ismael sits at home: good Iacob must bee set to keepe sheepe, whiles my Lord Esau rides on hunting. If you looke for Ioseph, you shall finde him in prison, Daniel in the Lions

denne: and so it is true of all for the most part, yet I knowe it shall be well with them that serue God,* 1.1630

9 If we waste our strength and spend our prayers, and are not answered, wee suffer then some griefe in withstanding a secret sollicitation to mistrust. Griefe would faine haue ease, whereof it is, that it laboureth alwayes to lay it selfe open, and to moue pitie, it feareth no∣thing more then to be hidden. And for this cause nature hath giuen more helps to bewray* 1.1631 this affection then any other, as heauines of the countenance, hanging of the forehead, mouing of the eyes, sighes and groanes. It teacheth eloquence, and maketh vs to change our speeches, and so wee learne to amplifie the causes of our woe. Hereof it commeth, why falling vpon the obiect of griefe, we are loath to depart from speaking of it, we double our speeches on that Theame. We know the matter of Ezeckias griefe forced his tongue to touch it twice: The tongue, the tongue shall praise thee, &c. When Christ spake words of doctrine and exhor∣tation to Ierusalem, once to name it was enough: but when hee spake in an Argument of griefe, then he must needes say, Ierusalem, Ierusalem. Doe we not see how Dauid in his hea∣uines dwelt vpon the name of Absolon? Habacuc, chap. 2. hee strikes twice on one string, and speakes not onely to shew his minde, but to satisfie his griefe.

10 This griefe in it selfe is indifferent, in vs good or bad, according to the cause of it. If God would not haue vs grieued at all, why did he not frame our hearts of brasse? or why were not wee hewed out of marble? Indeede to be sorrowfull, where we should not, or to laugh where wee should weepe, this beseemes not wise men, much lesse Christian men to doe. Simplie to be grieued is not reproueable, but to be grieued out of Time, measure, or* 1.1632 place, is fault worthy. When the light of the world began to be darkened by Eclipse, when the life of the world began to goe to the shadowe of death, women somwhat well affected, followed him bewailing him: But Christ told them, these teares wasted on him, might bee better spent on themselues. For (saith hee) the time will come when mothers shall thinke them most happy that are no mothers, and in this case* 1.1633 Teares shall bee the onely vent to ease your hearts, keepe them therefore against those dayes. So that griefe in some sort is sweete and allowable in the sight of God. Now that wee may discerne the better betweene* 1.1634 sorrowes, let vs note there is a griefe of passion, and a griefe of compassion; the first we su∣staine in our selues, either vpon some euill present, or vpon some good thing absent: the o∣ther workes in vs vpon the estate of others, when we shall see the Sword of the prophane sheathed in the bowels of our owne brethren, who can make a doubt, that a good man might say with the Apostle, Rom. 9. I speake the truth, my conscience bearing me witnes in the holy Ghost, that I haue great heauines, and continuall sorrow. And if for others, shall we not* 1.1635 much more be grieued for things in our owne persons? Yes, for be it that a man were free from the griefe of indignation, wherewith Dauid so laboured; be it that a man were free* 1.1636 from the griefe of emulation, wherewith he also was tried; be it that a man were free from the griefe of contrition, wherewith euen Dauid was exercised; be it, I say, that a man were* 1.1637 free from all these: yet from the griefe of a longing expectation in their prayers, how free or vnfree rather Gods children are, their sighes and sobs doe shew. We crie for aide, we* 1.1638 seeke for helpe, and yet it is deferred, this is a great griefe, and this is an holy griefe. But marke how in our best affections, Sathan takes occasion by these things (most good) to draw vs to things most euill.

11 In suffering griefe we shall be prouoked to mistrust God, and therefore not in vaine was it spoken by our Sauiour Christ, to arme them against the griefe of his departure, Pray that ye▪ fall not into temptation. Surely whatsoeuer our estate be here, Sathan will not leaue vs without some sollicitation to sinnes. Art thou in prosperitie? say not in thy heart, thers is no God: The Phenix of the world by wealth became a wanton. Is the world in an vproare?* 1.1639 the Diuell if he can, will keepe thee without all feare. And of this an ancient Father com∣plaineth, saying; It is a dolefull thing to see, how honorable men of gray haires, were who∣ly in time of publike calamities giuen ouer to securitie, and that when destruction was* 1.1640 imminent, when as much as all their liues were worth, did hang on one single thred. Nay he goeth further; Mens iniquities grew vp with the punishment of iniquitie, as if their sin should feed still the punishment of sinne, so many of them did dye dallying, because they

dallied with destruction. But if wee cannot come to this stupidirie, not to be moued at all, our case must be thought the happier, yet are wee not freed from as great a temptation as the former, for euen this leadeth vs along to another triall, and that is a temptation to di∣strust, if our sighes and grones haue not successe in things praied for.

12 There is no kinde of griefe voide of some speciall prouocation to euill. The griefe,* 1.1641 which is least dangerous, is the griefe of compassion, for we cannot be too much touched with the miseries of our brethren; and yet this griefe makes vs spare oftentimes where we should strike: but the griefe of our own sufferings is far more full of griefe. How many the griefe of indignation hath cast away, the histories shew by whole millions. The griefe of e∣mulation,* 1.1642 marke how it grieues the godly. Dauid sawe the wicked hauing their children* 1.1643 dancing before their faces, and this chastised him euery morning, and see the downefall, whereunto it brought him, to say, I haue in vaine washed my hands in innocencie. Griefe of* 1.1644 contrition is counted a godly griefe euen by Pauls own testimony, but into what extremi∣ties this godly griefe doth bring many, the number of afflicted consciences can shew and* 1.1645 speake to the world. Nay the holiest griefe, the griefe of deuotion and longing for hea∣uenly things, is not free from temptation, as wee may see in Habacucke, who seeing the delay of his prayers concludeth, Thou wilt not heare. This suggestion though it be once and againe expelled, yet the minde will grudge againe: though we haue once controlled and giuen a checke to such a sinne, yet must wee not thinke to bee quiet, but still Sathan is at the elbow with the same argument. With our conquest of our corruption wee must not hold our selues contented: and though wee giue one repulse, wee may receiue a double foile for it. But in this case a godly conscience dealing in a godly cause with his God may thinke: if I were an Idolater, the Lord might say, Goe to thy Gods in whom thou h••••st trusted, see if they will helpe thee, for thou hast refused mee, and cast mee behinde thy backe. If I were a murtherer, the Lord might say, thy hands are full of blood, and thy Sacrifice is an abhomination vnto me. If I were a blasphemer, the Lord might say, what hast thou to doe to call vpon mee, 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, wee simply protesting, as did Eze∣kiah; Remember Lord how I haue walked before thee in truth, and with a perfect heart, and h••ue done that which is good in thy sight, and yet cannot bee heard, what a prouocation to tempta∣tion is this? For we would thinke, if God will heare any, hee would heare the godly; if euer* 1.1646 he will heare, that hee would heare after long praying; if any thing, when wee complaine of violence and miserie. But to crie, and a good man to crie, and to crie long, and to crie in extremitie, and yet no hearing, this is grieuous. From this griefe growes another tempta∣tion If I haue prayed so long and cannot be heard, what booteth it me to pray? I will spare the labour, rather than labour without hope and helpe.

13 To be left when wee please our selues and take our pleasure in sinne, were a thing more easie; but when wee shall begge on our bare knees, when the sorrow of sinne shall make our cheekes full of teares, when wee shall wrinkle our faces with weeping, and our throats shall grow hoarse with crying, and then be as forelorne and forsaken, is not this a sore assault; what then in such a temptation may we doe? We must ouercome griefe with pa∣tience* 1.1647 and care out and burne out with this temptation by faith, and purge distrust in Gods promises* 1.1648 by perseuerance in prayer. Griefe naturally is heauie, and lies as lead at the heart, and conse∣quently presseth vs downeward, so that, if faith and prayer can keepe the heart, the hands, the voice, the eies vpward, it is apparant, that patience surmounteth griefe, and faith hath outrunne temptation. If despaire did possesse the heart, the verie naming of God would bee grieuous, yea though it were vttered by another. When then we cannot onely heare God named, but name him and call vpon his name by prayer, it shewes wee are yet chil∣dren of hope hanging at the breast. As for the word, wherewith Gods Children and euen some of the Prophets haue seemed foolishly to charge God, we wust knowe, that they bee voide of passion not of perswasion, which thing is the more diligently to be marked to a∣bate the rigou•• of our censures, which we oft giue out vpon afflicted consciences. If a man* 1.1649 shall lie down in his bed, commending himselfe into the hands of God by prayer: shal any man doubt, but his estate is of the Lord, and his safetie from God himselfe? yet it falleth

out, that the same man is striken with such feares in his dreame, that he giues out desperate speeches as a man forsaken of God; will yee deeme that man rather by that sudden mo∣tion befalling him in his dreame, than by that continuall course, which hee kept being a∣wake? If you your selues would not bee iudged in that case, iudge not others in the like* 1.1650 case, least it be measured to you, as you haue measured to others.

CHAP. LV. Of Prosperitie.

IOsephs example in drinking wine, is not an example of excesse, wherein wee common∣ly offend at this day, for that is condemned and iudgements are prepared for it. And* 1.1651 want and such like too much austeritie is not commended, for why then should there bee such diuers tastes in meates? And wine was giuen not onely to quench the thirst, but also to make the hearts of men glad: for which purpose all the other creatures serue also and therefore the children of Israel were commaunded to eate and to bee merrie before the Lord. The same may bee gathered out of the second of Iohn, where Christ, albeit they had well drunke at the mariage, yet chaunged the water into wine, which hee would* 1.1652 not haue done, if so austere order should haue beene obserued. Although then wee may not pamper vp our bodies, yet may wee haue a due care of the same, and so distinguishing our libertie learne to abound and likewise to want: for if we can be content with the want of things, it is a signe wee should well vse them, if we had them, as in pouertie, nakednesse, losse of friends. Againe, if wee vse abundance of things well, it is like wee should also well* 1.1653 beare the want of them, as a rich man to come to pouertie. Let vs therefore learne diligēt∣ly to search our hearts how we beare things present which we often let passe: and contra∣riwise in pouertie, imagine what we would doe if we were rich, and seeke not to beare po∣uertie well. Also being in quietnesse, wee imagine what we would doe in affliction, not see∣king to deale well in the present estate.

2 Ioseph hauing forgiuen his brethren, as appeareth in thar hee wept for them, gaue them money, and curteously talked with them, and gaue them entertainment; yet dealt hee roundly with them in trying out their repentance, because hee had attained to great wisedome, which herein he vsed, and also had a louing and pure affection; yet his example we are not to follow in all respects, for he sustained the person of a Magistrate, and euery one must keepe himselfe within the bounds of his calling. Ioseph did beare the person of* 1.1654 Christ in all this, where we learne, that although the Lord doe iustly afflict vs, yet wee may be sure our sinnes are alreadie forgiuen vs, as Ioseph dealt with his brethren.

3 Peace sometime is taken for a prosperous and quiet state in this life, as goe yee in* 1.1655 peace: Sometime for quietnesse of conscience, but here it is taken for them both, and ri∣seth wholy of the feeling of Gods mercies: we ought then to walke in the course of godli∣nesse, without feare; and to assure our selues of the preseruation of this our state: all our happinesse then is in Christs mercies, and it should be our chiefe care continually to come to the feeling of them. But because peace cannot bee without the feeling of Gods mer∣cies, and his mercies, without the feeling of our miseries, therefore none shall haue euer peace of conscience, or quietnes and ioy of those things which he possesseth, except hee hath first been touched with the feeling of his miseries. The worldly rich men then haue not this peace, for they know they are but vsurpers, because they bee not liuely members of Christ, who was of his Father made heire of al things. Againe, the godly though they be in great want, yet haue all things because they haue the peace and quietnesse of their con∣science, they do then preposterously, which first lay vp for them and their children the ri∣ches of this world, and doe not seeke the kingdome of heauen. The word saluation ought to make a difference betweene vs and the Heathen, which say, health and peace is all with them, but let vs be content with that which the Apostle vsed, and neither follow the Hea∣then, nor inuent courtly tearmes of our selues.

4 God is debter to none, & therefore he sheweth mercie vpon whom he wil, against the* 1.1656 Papists which say that the lord predestinateth euery one according to the fore knowledge of his workes. If the Lord shew lesser mercies to vs than to others, wee haue no cause to complaine, because he is no debter: so wee must not enuie then that haue great gifts, for if we haue any, it is more than due, or than wee haue deserued: and this will teach vs to be contented with that we haue had. Let vs then looke on that wee haue, and giue God* 1.1657 thankes for it, and know that if we should haue more, he would giue more: yea if wee con∣sider, that they that haue much, must make the greater account, and that we are vnfit to doe so, wee will thanke God that wee haue no more than we haue. Iacob willeth his sonnes, that they should not measure the grace of God by outward signes: for albeit it bee a pu∣nishment to loose them, yet wee shall neuer rest soundly in God, vnlesse wee can learne to* 1.1658 leaue them. Secondly, whereas Iacob saide that they should looke for the performance of Gods promise quickly, but in the Lords time: hereby we learne to looke safely for what∣soeuer is promised in the word, as that we be heires of the world, though we be afflicted in it. Againe, he giueth that which hee neuer possessed, for hee had but onely a burying place there, and yet this portion fell to them, Io•• 14. 4. Wee learne then to striue to be strong in the faith, as the Fathers were.

5 In this did the saith of Iacob and Ioseph notably appeare, that they neither forgot the* 1.1659 promsed land; nor thought worse of it for all the prosperitie which they had in Egypt, nor the paines which they suffered in Canaan. Where note that both prosperitie and ad∣uersitie drawe vs neere to God, if wee haue once receiued the Spirit of God; but with∣out that in their owne nature, they are forcible to drawe vs away from God: as may bee seene in the Israelites, who for all their trobles in Aegypt, could not bee brought to the* 1.1660 Lord: let vs learne then to glorifie God in our owne present estate, and to vse that well: and then shall wee bee prepared to ••eare well whatsoeuer commeth. Iacob at his death giueth his Sonnes that which hee himselfe had neuer the possession of, which declared his faith grounded on the word: for he•• faith, God said thus▪ Thus must we beleeue when wee haue the word though it seeme ridiculous, but wee must not beleeue without the word.

CHAP. LVI. Of Prophecie and Preaching.

THe office of a Prophet is not onely to foretell things, although many did so; (the* 1.1661 grosse vnderstanding whereof hath put downe our prophecies) but also to teach to pray, and plainly to interpret with a fit application to the people, by the reuelation of the Spirit, 1. Corinth 24 Genes. 18. and 19 Number 11. Deu•• 18. 1. Sam. 12. This reue∣lation commeth sometimes by meanes, sometimes extraordinarily, but alwayes spiri∣tuallay: for this difference is betweene prophecying and teaching, that a man may teach that he hath learned in the Schooles, but the other hath a further reuelation of the Spi∣rit: to applie the word to times and persons fitly, that euery one may haue his portion. Reuelation is ordinarie or extraordinarie; ordinarie when hee spiritually speaketh of the* 1.1662 word, as the word of God, with power deuiding it aright (as the Apostle Pau•• saith) If any be spirituall, let him vnderstand what I say. Extraordinarie, when by some reuelation of* 1.1663 Gods Spirit, hee can note and specifie the time, or manner, or place of Gods threatnings▪ here againe I say as the Apostle saith: If any be spirituall let him consider what I say, and the Lord giue them vnderstanding: yet this is not to bring in the reuelations of the Familie of loue, or any other Heretikes, which dreame of such things as are not in, and according to the word.

2 To receiue a Prophet in the name of a Prophet, is effectually to profit by their doc∣trine: for all things are written for our learning: so are all gifts which God bestoweth vpon others.

3 As they that receiue a Prophet in the name of a Prophet, shall receiue a Prophets* 1.1664 reward: so he that is receiued in the name of a Prophet, must performe the dutie of a Prophet.

4 It is one thing to speake daily by meditation, and to beate vpon the consciences as a* 1.1665 Pastour, and another thing to set downe a thing with iudgement and deepe studie, as a Doctour must doe.

5 There are three kindes of false Prophets. The first teacheth false doctrine. The se∣cond* 1.1666 teacheth true doctrine, but applieth it falsely. The third teacheth and applie well, but liue ill.

6 It is good to preach according to the state of a mans owne conscience, vnlesse wise∣dome require a consideration to be had of the time, person, and place.

7 Pastors were not able to deuoure their great paines to the people, vnlesse they should consider what paines Christ deuoured for them: and that their paines may bee 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 condemne neuer so much, so he doth it in a∣nother* 1.1667 court and touch vs not. So long as Ieremy prophecied against Edom, against Moab, against Ammon, or against mount S••ir, so long presently after the threatnings, the people would goe to the Church, & they were willing enough to heare the burthens of the Lord so long as it concerned not Iudah and Ierusalem: but when he came to the burthen of Iu∣dah and Ierusalem, then they say the Lord hath not sent thee, thou art taught to speak euil, &c. Wherefore wee must bring our selues to this, to bee as glad to heare, and with as great patience, the action of the Lord commenced against vs, as against any other. And we may* 1.1668 note it as a fault and marke of false Prophets, to prophecie against other countries, and to be full of generall tearmes, but to come to particulars, that they were loth to speake, and others were loth to heare. Being at Samaria, they speake against Ierusalem: and being at Ierusalem, they speake against Samaria: being at Bethel, they prophecie against Gilgall: and when they are at Gilgall, they speake against Bethel: at Dan against Sheba, at Sheba against Dan. This is a sinne of false Prophets, the true Prophets doe not so.

9 The honour of a Prophet is not from the breast of his Mother, it is not so materiall,* 1.1669 who was his father, as who was his teacher. In whom chiefly is to bee considered, what the Prophet speaketh, & how. The Prophets did somtimes threatē, sometimes promise, some∣times comfort, sometimes reprooue, but this they did rather as teachers than Prophets, as whose proper function specially was in speaking of future things, we doe not so much im∣brace good things▪ as wonder at strange things. The Prophets spake that by inspiration, which they knew by reuelation, God disposing both their words and writings, so that all that they spake and wrote, they did but as instruments from God; so great a difference is there betwixt our speeches and theirs. Though we conceiue exquisitely, how long are wee before we can speake? And when we haue meditated wel, doe not our tongues falter in our mouthes? Though our tongues vtter most the puritie of knowledge, when wee vtter the wisedome of God; yet when herein we adde much indeuour, how sore we grieue our hea∣rers, sometimes by obscuritie, sometimes by vnsauorie, and sometimes by vnseemly spee∣ches? In things of arte or reason, be they Prophets, bee they Apostles, be they Euangelists, or be they Pastors, they may be deceiued. Was not Moses counselled by his father in law Iethro? Was not Peter conuicted of error by Paul? Was not some of the Prophets conuic∣ted* 1.1670 by Ieremiah and Ezechiel? But how then are the bookes of the Prophets so generally allowed? Answere is, that the Prophets were exempted from all possibilitie of errour in those things which they receiued by diuine reuelation, indeede they must be voide of er∣rour, because God teaching them immediatly euery word and writing is voide of errour.* 1.1671 But how shall wee know, that these their bookes were of such diuine reuelation, and deli∣uered from God himselfe? We must know, that the certaine knowledge hereof to the pro∣phets* 1.1672 was one, and to the hearers was another. The Prophets by vision most certainly knew, that the things they deliuered were from God. The knowledge and certaintie 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 sonnes of the Prophets, not as Prophets), by oracle their bookes were tried by of∣fering them to the view of other of the Prophets, and of the Priests, who asking counsell 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 speake these things being in themselues, or as rapt out of themselues. True it is, the Heathen Prophets did speake things to others onely, the Prophets of God did otherwise, as they that were them∣selues rauished and affected with the things giuen out to others. The promises of God by* 1.1673 them deliuered, were as honey in their owne mouthes, so sweetly were they mooued with them: the threatnings denounced abroad, left a sharpe sting in their owne bowels, and made themselues 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. See∣ing then this is the certaintie and dignitie of the writings of the Prophets, is it not strange that the Prophets, at whose doores and thresholds, stood Princes and Gouernours in times past to aske counsell, should now of euery meane person be either wholie contemned, or re••chlesly receiued, whē they are read or interpreted? Though the greater thing is to do, yet the first thing is to learne. For as hearing without doing addeth to our confusion, so doing without knowledge, is neither acceptable to God, nor profitable for vs. Let vs not therefore heare only or heare vanitie, let vs not heare the Preachers as we heare Minstrels, least that when we should be old men in knowledge, and children in malice, wee become old men in malice, and remaine as children in vnderstanding.

11 It is a greater thing in a Pastour to deale wisely and comfortably, with an afflicted conscience, and soundly and discreetly to meete with an Heretike, than to preach publike∣ly* 1.1674 and learnedly.

12 He said to some dwelling in a place where the word was preached: Oh consider it is the easiest thing to heare, it is the painfullest thing to preach the Gospell. The sitting of one houre, receiueth a fruite vnto immortalitie: for howsoeuer men thinke the Ministers of God to speake euen whatsoeuer commeth into their mouthes; it is not so, they speake that which many yeeres they haue studied for, earnestly they haue prayed for, which by experience they haue bought, and by a painfull life dearely payed for. If a Prince should giue out by portion a mint of money for the fetching, who would spare to goe? The Lord offereth the mint of his mercie, to bee deuided to them that will but heare, and beleeue it, and no man almost regardeth it.

13 We must not so presse the Law, that we suppresse the Gospell in mens consciences.* 1.1675

14 All applications of doctrine must be referred to one of these heads.

• 1 To teach and establish true opinions.* 1.1676
• 2 Or to consute false opinions.
• 3 Or to correct euill manners.
• 4 Or to frame good manners.
• 5 Or to comfort withall.

The first foure are set downe in this text: the whole Scripture is giuen by inspiration of God and is profitable. First to teach. Secondly, to conuince. Thirdly, to correct. Fourthly, to instract inrigh∣ousnes, &c. 2. Tim. 3. 16. The fift and last in this text: Whatsoeuer things are written afore time, are written for our learning, that we through Patience, and comfort of the Scriptures might haue* 1.1677 hope, Rom. 15. vers. 4. These thigns are profitable, saith the Apostle to Timothie. And these things are written for our learning, saith the same Apostle to the Church of the Romanes, therefore by these things we must onely profit and onely learne by these: for as applica∣tion is a concluding of one thing out of another; so these are the fiue 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 prophecieth speaketh vnto men, to edifying, to exhortation and to comfort, 1. Cor. 14▪ 3. That is to say, applieth the vse of his doctrine to edification, exhortation, and comfort.

15 The meanes 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 giueth

thee a feeling of thy faith. The Sacraments confirme both thy faith, and feeling; and dis∣cipline continueth vs in obedience both of the word and prayer, and the Sacraments; and consequently, is a meanes to continue in vs al those comforts, which by the other meanes are to be found in Christ.

16 The word of God is as a Glasse, it blusheth not to tell our faults; yet great infirmi∣ties haue beene in them, that should carrie this glasse. Moses foreseeing his cold entertain∣ment* 1.1678 in the faith, saith. Exod; 4. Mitte quem missurus. As Ionah when he should haue carri∣ed the Glasse of Gods word, and of the peoples sinnes, sayled from Niniuie flat East, to Tharsis, flat West. Nathan 2. Sam. 12. Though Dauid was a man easie to be spoken to, made off notwithstanding a good while, vntill the king had made the premises himselfe, he would make no conclusion. To come to our times, some there be, that doe not onely sow pillowes, but draw Curtaines, and spread Couerlets ouer mens sinnes. Others there are, that for gaine will runne apace, and yet with Balaam will neither blesse nor curse. Some there are, that doe conceiue and are readie to bring forth, yet they cannot be deliuered.* 1.1679 Others there are, who very softly and easily doe their dutie, as Elie did to his children,* 1.1680 1. Sam. 2. Others there be that speake with some courage, but keepe a loofe and in a gene∣ralitie.* 1.1681 Lastly, some there are, who can and will particularize duties: but when they spare* 1.1682 some, either rich or noble, these can be very hot & vehement against those that be absent.* 1.1683 * 1.1684

CHAP. LVII. Of Gods prouidence.

EVery one that leadeth a godly life, and trusteth in God his Prouidence, shall finde that in extreame dangers he will put such things into their mindes, that they shall be cheered and comforted, when others shall be disquieted and deiected. This we may see in the parents of Moses, because they beleeued, 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 wickednes in such a case; as appeareth in the time of the glorious Martyrs, who liued well before, and in their deaths were crowned, but Apostataes had their former hypocrisies pu∣nished, and in such danger they shall not know what to doe: but the godly trusting in Gods prouidence, if they haue a way to escape, shall haue their life for a prey, but if they want this way, yet they will offer themselues a sacrifice to the Lord.

2 When Moses and the rest of the children of Israel had receiued some good handsell of the goodnes of God in his prouidence ouer them, they gathered thereupon that the Lord would neuer faile them, nor forsake them, till he had brought them to his habitati∣on;* 1.1685 which should teach vs to doe the like, for strengthning our faith in his goodnes, by keeping continually as it were a beadroll of his benefits already receiued of him, least by letting the olde slip out of our mindes, which should make vs thankfull, we neuer receiue the new, whereof we are so carefull.

3 As the roote of all sinne is in our soule, so the beginning of all diseases is in our bo∣dies. And as there is no sinne which we should not fall into if the Lord leaue vs; so is there no disease which should not come vpon vs, vnlesse he preserue vs. For when his prouidēce* 1.1686 watcheth not ouer vs, we are ready to fall into all miserie. It is not in our selues to keepe our good name from euill reports, our minds from disquietnes, our estate from pouertie, &c. This if it were beleeued and felt, it would both make vs thankful & continue in prayer, not only in the want of such things we desire, but also in the abundance of those we enioy: For man liueth not by bread onely, neither is it care can make vs rich, nor our owne deui∣ses bring quietnes to our mindes: but it is the Lord, who in his prouidence worketh all in all, which must alwaies be acknowledged of vs, to the end we may make vse of all things in any estate, to the glory of his name, and the good of our brethren.* 1.1687

4 We may trie our faith in Gods prouidence by this, as we vse the meanes to come to earthly things, so for this we must vse the word and prayer, Psal. 119. part. 22. If then we e∣steeme

not of the word, and find no comfort in prayer, Psal. 32. we can neuer esteeme of his prouidence: we can neuer say in truth, God giueth vs all things.

5 The Lord oftentimes in his wise prouidence helpeth the wicked, and such as are vn∣worthie, and in steade of punishments which they doe deserue, he sendeth blessings when they crievnto him for them. From which we may gather, that if he heare the wicked, much more will he graunt the desire of such as feare him. If hee remit the vngodly, much more* 1.1688 them that in truth of heart serue him, for he dealeth not with vs as our deserts are, as euery man may feele: but he doth good both to the godly and the wicked, & that to diuers ends; to the godly, to hyre them from their sinnes; to the wicked, that after hee may confound them without excuse. Therefore if when the Lord forbeareth, we be touched in heart to repent, this is the worke of Gods spirit, the cōfort thereof will abide for euer: but if when he forbeareth, we thinke* 1.1689 our sinnes are lesse, and so harden our hearts, then are wee to feare that vtter confusion is at hand.

6 The Lord neuer forsaketh his, but in all dangers he will prouide though all meanes faile, onely let vs belieue his prouidence, and so will he giue vs our hearts desire, if it stand with his glorie, or else if we desire that which standeth not with his glorie, yet let vs belieue that he is our FATHER in CHRIST, and he will recompence the outward wants with a* 1.1690 spirituall blessing.

7 We may reade in Exodus 17. 7. that the Israelites through distrust, doubted whether God was among them, because they saw not such visible signes of Gods presence and fa∣uour as they would. With the like doubt our Sauiour Christ was tempted by the diuel, Luc. 4 who laboured to make him doubt, whether he were the Sonne of God, because he wan∣ted some things which were needful for this life: wherby we may learne to know our own corruption, how ready we are to iudge, as the Israelits did, because we s••e not such ordinary helps as we and other of Gods children haue at sometimes had: but we are to correct this in ourselues, and on the contrarie to thinke that God is amongst vs, and with vs, although we see some tokens of his anger. Thus do we reason in religion. Is this true religion, seeing* 1.1691 there be so many diuersities of iudgments, such little godlines, it is like it is not, but rather we are to looke for some other: so we reason in the common-wealth. Is this gouernment good, which bringeth so great hurly burlies, and so great troubles: so in mariage, when contentions and temptations do arise, then they thinke they were not ioyned together by God: so in euery kind of trouble, we iudge of the presence and prouidence of God by our outward sense & feeling. This is the policie of the diuel, to cause men either to sink downe* 1.1692 in despaire, or else to be impatient, & at the least to murmur. But to preuent this, these are some remedies following. The first, that we looke to the word, and when we see that religi∣on* 1.1693 hath alwaies had troubles, and so shall haue still, then shall we straightwaies see that our iudgement is fleshly. Secondly, whē we see that many of Gods children in the world, as Iob* 1.1694 and others had trouble in their mariage, and yet that it was of God, then shall we learne that our iudgement is not according to the spirit. Then let vs consider that the diuel doth herein exercise policie to ouerthrow our mariage, & we shal be wary to auoide them. And if many haue been in this state, & yet the Lord hath not left them, why should we yeeld to the temptation of Sathan, who would perswade vs that our case is worse? Thirdly, we must* 1.1695 looke to the former mercies of God, which we haue felt. If we haue once felt them, then though we haue not alwaies the like feeling, yet we must not thinke that he hath forsaken vs, so that experience of former mercies must be our strength herein, if we haue been in as great danger as now we are, and euen then he helped vs, why should we doubt? Fourthly,* 1.1696 we must consider that many of Gods children are and haue been so, and therefore we must take heede that in our rashnesse we do not condemne them. We must not therefore iudge thus, vnlesse we will be hurtfull to our selues, and iniurious to our brethren.

8 Moses was commanded to take the same staffe with which he stroke the red sea, and therewith to strike the stonie rocke, to giue the Israelites water to drinke, to teach thē that the Lord was as well able to bring water where it is not, as to stay the course thereof where* 1.1697 it is. This ought they to haue considered, and then would they not in other things haue doubted. If we wil auoid the like distrust, we must remember the former works of God, & then labour to be garded in the hope of euerlasting life, the resurrection of the body, and

the forgiuenes of sins, that so we may be sure he will be good to vs still. And, as the chiefe* 1.1698 helpe of al these, let vs labour to be throughly perswaded of our iustificatiō through Iesus Christ & the rising againe to euerlasting life, which if we be surely grounded in, then shall we not doubt of Gods prouidence; but on the contrarie, if we labour not against fideli∣tie in these articles of our faith, we shall neuer resist vnbeleefe in Gods prouidence.

9 When the daughter of Pharaoh went of purpose to wash her selfe, it might seeme to be fortunate, and a thing that happened by chance: but if we look into the euent, we might see the hand of God in it: and his most wise and mighty prouidence therein, for the preser∣uation of Moses, whō he was cast out by great cōstraint of his owne mother. From whence* 1.1699 we may learne the tender loue and most prouident care which the Lord hath ouer his Church, to defend it from danger, and to preserue it from perill; yea, and rather than it should perish or miscarie, he wil so prouide that the very enemies thereof shal succour and nourish the same, as Moses was, who was brought vp in Pharaohs house: in which example* 1.1700 we must needs see the wondrous worke of God, as appeareth, in that Pharaoh his daugh∣ter neuer doubted, nor questioned with his sister, & gaue him a name that might continue to posteritie, gaue him to his owne mother to be nouised, that he might, as it were, sucke religion out of her breasts, & be wained in the same, rewardeth her for her paines: wherein we see how the Lord doth crowne the worke of his children, and their faith: for Moses mo∣ther* 1.1701 had not onely the thing which she desired, but also a reward; wherein appeareth the great and exceeding mercy of the Lord. God is the same now as then he was, he will neuer faile those that trust in his mercy through Christ, and obtaine forgiuenes of their sins, studie and striue continually to serue him, euen in their hearts, and patiently, and constantly waite vpon his fatherly prouidence. But he will alwaies watch ouer them for good and not for euill, and in what distresses so∣euer they are, he will make a way out, and giue comfortable deliuerance in his due time.

CHAP. LVIII. Of Prayer and Meditation.

IT is the nature of all men, neuer to come to God wholy, till they be destitute of all helpe, but then they wil crie to God as the Israelites did. The Israelites cried often, because of some miserie, and not because of sinne, and therefore we are not heard: but when they saw their sin, and came vnto God, then they were heard: so God will come quickely* 1.1702 though he tarie long: quickly, that is when we are fit, & do pray with feeling: long, because of our vnfitnesse, and our want of feeling, and continue not in wayting. Let vs obserue this in all crosses, as if any sicknes he long vpon vs, it is because we haue not profited by it in feeling our sins in humilitie of hart, in prayer to God: therefore he is long, but when we haue thus profited, then will be come, either to take away the crosse, or to recompence the same with inward comfort: and this may euery one of Gods children claime at Gods hands, when they haue well profited by the crosse.

2 Prayer is so acceptable and honorable a thing in the sight of God, that oftentimes it is taken for the whole worship of God contained in the word, as Genes. 4. 26. and 12. 8.* 1.1703 1. Cor. 1. 2. 2. Tim. 2 19. And in our English tōgue we vse this phrase of going to prayers, yea, our Sauiour Christ calleth the Church a house of prayer, and yet Christ knew, and we see, that it is a place of hearing the word, administring the Sacraments, & vsing of Discipline. By the way let vs see how it commeth to passe, that few care to heare the word, fewer to re∣ceiue the Sacraments, & fewest of al to come vnder Discipline; and yet al or the most, shew themselues friends to prayer, yea the heretikes in other matters sundred from vs in this* 1.1704 point, agree with vs. It is God his goodnesse so to ratifie the vse of praier. Neither are we to thinke that prayer, and the word are diuorced, but goe hand in hand as in a league, Rom. 10. 15. He speaketh of praier, Psal. 14. of the word, Eccl. 4. 17. hearing prepareth vs for pray∣ing, Psal. 95. 6. The Prophet stirreth vp the Church to prayer, Psal. 7. To the hearing of the word. As it is a dutie in the people to vse both: so the Minister vseth both, 1. Sam. 12. 18.

Samuel prayeth, vers. 24. & preacheth to the people, Act. 6. 4. The Apostles finding them∣selues troubled with the ordinary ministerie of tables, ordained new officers, that they might giue themselues to continuall prayer, and to the ministration of the word, 1. Tim. 2. The Apostle giueth precepts both of the word and prayer, both to pastors and people.

3 And necessarie it is, that the word should rectifie vs before we approch to prayer, be∣cause comming vnprepared, and in the guiltines of our sinne, we cannot be heard, Matth. 7. 21. and. 15. 8. 9. Psal. 145. 18. Psal. 34. 15. 16. and 66. 18. Iam. 1. 6. & 5. 15. 2. Tim. 2. 19. And surely this point is needfully to be vrged in our time, wherein men are cold entertainers of* 1.1705 the word, & if they go vnto Church to pray a little, they thinke themselues very religious. Experience will proue, that ignorant and superstitious persons wil much commend pray∣er, but neuer call for preaching: On the contrarie, come to them that haue knowledge, and be truely religious, and yee shall obserue that they will more willingly heare and continue in hearing, than they will pray & continue in praying. And I doe appeale to the conscien∣ces of Gods children, who know that prayer is rather a trauel of the hart, than a labour of the lips, whether to giue God the glory, and to shame themselues, they must needes confesse that they had rather heare the word two houres, than continue in serious prayer one halfe houre. But let vs learne that there be some exercises do more strengthen iudge∣ment, than stir affection, and yet in part doe rouse vp affections too, as hearing, reading, and conferring; some other more neerely worke vpon the affection, and yet withal inligh∣ten the iudgement also, as praying, singing, and meditating. It is easie to renue or increase knowledge by hearing. It is hard to set a worke not onely the eye, the eare, and the hand, but to trauaile with our mindes also, our affections and hearts, setting all in humble frame of holy subiection in the presence of God.

4 And no maruell though our nature be so hard to pray, as thinking it a thing painfull, seeing among many exercises it is most profitable. The word maketh knowne to vs the riches of Gods loue, and strengtheneth faith: praier feeleth the power of it, and cōfirmeth with feelings. The word telleth vs that God hath a care of his people, prayer proueth that* 1.1706 God hath a care of his people. The word saith, God is merciful: prayer findeth by practise that God is mercifull. The word speaketh of the maiesty, power, and goodnes of God: prai∣er obtaineth the exprience of the maiesty, power, and goodnes of God. If a man commeth 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 tast of the power of these things by praier, as there is an infusion from God as the author, so there is an action from man as the agent & instrument. This gift of praier is also a nurse of repentance, because our prai∣ers looke with bloody cheekes, as ready to blush, when with guiltie consciences we come before the Lord. If we should haue a suite to a prince, we would be loth he should haue a iust complaint of our rebellion to lay against vs, for feare of repulse or of a worse thing, we would not willingly haue our accuser stand before him, whē we are suters vnto him: much* 1.1707 more are we to feare our hypocrisie, if we presume in wilful disobedience, to pray vnto the prince of the spirits, and searcher of all mens hearts. And if we can be bold to pray in the hypocrisie of our hearts to such a God; we must needs either be abashed without comfort, or astonied without feeling, we shall find our praiers either accused, or accursed, or both.

5 Although there was but a weake faith in Moses, when he prayed, yea though it see∣med* 1.1708 rather to be an expostulation than a prayer, Exod. 5. 22. 23. yet the Lord respected his faith, and pardoned his infirmitie, Exod. 6. 1. 2. 3. &c. So great is the Lord in mercy, and readie to heare those that call vpon him though in weaknes, which may not onely serue to moue vs to pray, but also assure vs that the Lord will heare vs.

6 If any would know a true faith then, trye it by one speciall fruit thereof: if our faith* 1.1709 moueth vs to prayer, it is true: and so much faith, so much prayer, which will take away doubting, and confirme vs more in Gods goodnes. Where are confuted those which say, if Gods prouidence rule ouer all, what needeth praier? For then had Moses, and the children of Israel prayed in vaine: and Dauid saith, Psal. 34. The Lords care is open to our prayers. But if the promises of God, whereon our faith is grounded, make vs to refraine prayer from the Lord; it is manifest we are too secure, and carnally minded: we are to feare that our faith is false.

7 In that the Lord heard Moses in prayer, wee may aslu••e our selues that hee will also heare vs; for from a particular example may be gathered a generall doctrine, as is euident by the like gathering of Iam. 5. of the prayer of Eliah: so that we shall either haue that we* 1.1710 couet, or else some spirituall recompence; onely this let vs care for, that we be righteous, faithfull, and continue in prayer, and then shall we haue comfort in our selues. For reading* 1.1711 getteth knowledge, but prayer is that, that getteth feeling and experience.

8 Notwithstanding the Lord had promised by the mouth of Moses, that hee would giue deliuerance to the Israelites, yet hee ceaseth not (although hee was surely perswaded that the Lord would performe his promise, to pray for the same, and that in most hartie and seruent affection: euen so did Eliah, when he prayed for raine, which hee knew would* 1.1712 certainely be, which teacheth vs first, that Gods promises doe not make such as feare him to be carelesse, but carefull to vse the meanes. Secondly, that faith will alwaies shew it selfe in prayer, & the stronger faith is, the more vehement shall be our praier. It is said, that Mo∣ses cried and yet he did not speake a word, so the holy woman Hannah, 1. Sam. 1. 5. prayed in the very bitternes of her spirit, yet vttered not a word, which teacheth vs that the hartie* 1.1713 prayer onely pearceth the cloudes and is heard of God, and the voice is no further heard, than the vehemencie of the spirit doth cause it. For as the bullet out of the Gunne, or an arrow out of a bow, so out of the abundance of our heart must our prayers proceede. Ther∣fore the voice may be vsed in priuate prayers, to stirre vp the affections, and to keepe the minde from wandering, and in publicke prayers, because God will bee glorified in soule and bodie, and that others may be edified; but both publikely and priuately, it is the heart onely that is accepted.

9 The refuge of Moses was by prayer to flie vnto the Lord, and this is the manner and dealing of all the deare children of God, not to keepe close their griefe within themselues,* 1.1714 but by prayer to make it knowne vnto their God, that in him they may finde helpe. If wee then, when griefe oppresseth vs, can pray vnto the Lord and make knowne our requests vnto him, we may haue hope, that in his good time he will deliuer vs: but if our griefe doe so trouble vs, that it causeth vs to fret so, that we can seeke no helpe for it, or else doe in our owne strength fight against it, there is small hope of our deliuerance.

10 Moses praved sometime very vnperfectly, and yet then the Lord heard him, which teacheth vs that the Lord doth greatly like of prayer, yea though it bee after a stuttering manner, as Hannah praied in the Temple; or if it he but a chattering, as Ezechias prayed in* 1.1715 his sickenes: yet if it be in the bitternes of the soule, and in the vprightnes of the heart, the* 1.1716 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 wel pleased with our praiers, whē in the vprightnes of our hearts wee offer them vp vnto him, and when the Spirit by working vnspeakeable grones in our hearts, doth make our requests known vnto God. Onely let vs looke for the perfection of our praiers in Christ, let vs still rebuke our selues, and stirre vp our hearts to gather confi∣dence, that we may come more cheerefully vnto praiers, as Dauid did, saying: Why art thou so heauie O my soule? And then may we be sure that such praiers are very well pleasing in his sight. And here there appeareth a special difference between the vnbeleeuing Israelites and the faith of Moses, they looked on the drie earth and vnto Moses, where they could haue small hope of redresse, but they forgot the Lord: therefore they murmured when they should haue prayed. Contrariwise: Moses forgot them, and so escaped murmuring; he loo∣ked vnto the Lord, and so fel to prayer. This is a certaine note of true faith, when at the first time that trouble doth oppresse vs, wee can yet powre out our complaints into the Lords bosome, and by prayer looke for helpe from aboue. And although we can find no fruit of our prayers, yea though we thinke that our praiers be turned into sinne, yet if we can con∣tinue in prayer and be diligent therein, if we can euen then also heare the word, when wee can receiue no comfort thereby, yea though it euer rebuke vs and seeme to make our cō∣demnation knowne vnto vs, if wee can abide our selues to bee touched, and continue our care to heare the word still, if we can doe these things, it is a notable token of true faith and the great worke of Gods good spirit doth shewe it selfe herein; yea and that more liuely* 1.1717 than when a man hath comfortable feeling.

11 It is a speciall fauour of the Lord, when he giueth such Ministers or Magistrates as will pray for the people; for so they may see, that he will not punish them as he ought, but* 1.1718 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 Ma∣gistrates ought to labour euen by praying, and doing good for the people, that euen for their sakes the Lord may spare them, though they haue deserued to be punished. Contra∣riwise, it is a signe▪ of Gods wrath▪ when hee withdraweth the hearts of Ministers and Magi∣strates from the people, and that they cannot doe them good.

12 The lifting vp of the hands, is taken sometimes for prayer it selfe, the signe for the* 1.1719 thing it selfe: so the speech is vsed, Psal. 141. 2. Let the lifting vp of my hands bee as an Euening sacrifice. And in Tim. 2. 6. I will that men lifte vp pure hands in euery place: Where we see, that the truth of the things is ioyned neerly with the signe. For if a man haue not an heart, his lifting vp of hands is nothing; but if the heart be thoroughly mooued, then also will the eye be lifted vp: yet we doe lift vp our eyes, that our hearts thereby may be the better lif∣ted vp: and our eye doth not wander, nor our care doth harken after other things, but our hearts haue first wandered.

13 When Moses preuailed with the Lord by prayer, then did he also preuaile against his enemies. S. Iames saith, The prayer of a righteous man preuaileth much, if it be feruent: So that* 1.1720 if he be not a righteous man that prayeth, or if the righteous mans prayers are not feruēt, it will not preuaile. As S. Iames therefore gathereth a generall of a particular, so may we ga∣ther, that if we be feruent in prayer, then we shall preuaile: but if we be not feruent, we can haue no hope. And that is the cause that in our matters we bring not our purpose to passe, because we are cold in praier, or trust too much to our owne wisedome, or such like. There∣fore in what matter soeuer we haue in hand, if we do first seeke to God by prayer in feruen∣cie as did the men of God herein, then shall we preuaile as well as euer they did.

14 Those things which wee heare and reade, are other mens, vntill by applying them to our selues by Meditation they be made ours.

15 As reading, hearing, and conferring of the word, do more encrease knowledge then feeling: So praying, singing, and meditating, doe more increase feeling then knowledge.* 1.1721

16 It is not certaine how long after his sacrifice and prayer Iacob receiued comfort, and therefore we see that the comfort of the Spirit doth not alwayes depend vpon the meanes, neither is bound thereunto, but sometime cōmeth long after the vsing of them. As Christ saith of the Husbandmen, that they sowe, and looke long after for the fruites of the earth: which may teach vs comfort, for that our prayers are neuer in vaine, but alwayes graunted though sometime long after: and here are those corrected which looke for comfort imme∣diately vpon their requests, not knowing that sinne is the cause why wee receiue not when we aske, and for that we vse not the meanes aright: this also trieth our obedience, if we will with patience continue vsing the same meanes, though presently we feele not the fruite of them, and learne with Marke and the Apostles, to lay vp things in our hearts: to trie what will come of them afterward. Iacobs vision is not a bare and mute thing, but is ioyned with* 1.1722 the word, and teacheth that all comfort must come out of the word: and therefore what comfort by Sacraments, visions, apparitions, and such like, doth not leade vs to the word?* 1.1723 nor worke in vs greater obedience to the same, nor giueth vs some victory ouer sinne, that is vaine and proceedeth of error. It is Faith in the Promises, that worketh in vs obedience:* 1.1724 and therfore in euery commandement there is a promise, either vnderstood or expressed: for the law is spirituall, and requireth a spirituall obedience, which we cannot performe be∣cause we be carnall, and by nature disobedient, except the Lord do minister grace vnto vs.

17 Violence (as it were) must be vsed in the heart, when we pray: because it is the hea∣uie* 1.1725 iudgement of God, that verball prayers bring vs to great blockishnes.

18 It is good to reade before prayer, to the better preparing of our hearts thereunto.

19 Where prayer wanteth, the action of sinne is as ready as the temptation.* 1.1726

20 Generally, we must desire Gods mercies greedily: but particularly wee must aske them conditionally, and with affection as well to leaue the thing asked as to haue it.

21 Manie are barren in grace, because they are barren in prayer. We cannot be drie in

the grace of God so long as wee resort to Christ by prayer, who hath the seauen Vialls of gold full of seuen-fold mercies.

22 In singing of Psalmes without some speciall occasion, he would say in company, spe∣cially* 1.1727 of such as were of some generall instruction: although priuately for himselfe, accor∣ding to his griefe, ioy, or affectiō, he would sing proper Psalmes; yet he thought they that did most reioyce, might sing the Psalmes of greater griefe, to put them in mind what was, or may bee in them; as also, to season their ioyes with the remembrance of the sorrow of some of the Saints. Againe, those that are most throwne downe, might reape fruit in vsing the Psalmes of greatest comfort, that they may see what hath been, and what is belonging to them, after that they haue sowne in teares, and mourned with that holy repentance which is not to be repented of.

23 There be two extremities of singers. Some hearing the action to bee good, vse it of custome. Some hearing that wee must vse it, with prepared hearts, stay so long for fitting themselues thereunto, that they leaue it often vndone. Others vse it so often, and yet so vn∣fruitfully, that their customable singing breedes wearisomnesse▪ wearisomnesse causeth te∣diousnes, and tediousnes causeth to leaue all. Then wee are indeede prepared to sing when the word dwels so plentifully in vs, and we be so filled with the Spirit, that the assurance of our sinnes pardoned; the perswasion of God his fauour; the hatred of sinne, the loue of the life to come, and such like prouoke vs thereunto.

CHAP. LIX. Of Repentance.

OVr conuersion to the Lorde, must bee with our whole heart, without exception,* 1.1728 inward without hypocrisie, speedie without delay, continuall without Apostasie, in faith without despaire. First it must bee of the whole heart: many repent, but they will except one sinne. Dauid saith, Cleanse me Lord from all my sinnes, but wee will haue the Lord dispense with some sinne. 1. Corinth. 5. A little leauen will sowre much, a little Serpent will sting much. Origen writeth very well, that Christ did cast out, not sixe, but seuen diuels out of Magdalen, for all must be cast out, a cleane riddance must be made,* 1.1729 as seuen diuels out of her, so all sinnes out of vs. Secondly, it must bee inward, many haue* 1.1730 clensed their hands, but not their hearts, such sinnes as stare a man in the face, are too* 1.1731 palpable, wee must bee doing against little sinnes. For sinne is a Serpent, whose tayle* 1.1732 many haue cut off, but fewe haue touched the head: nay many haue a whole and vntou∣ched Serpent, who neither touch tayle nor head, who proclaime with a Trumpet their re probation. Wee must not cleanse the outside of the platter onely, but wee must say in our conscience; This action (oh Lord) haue I presented to thee with simplicitie. Thirdly, wee* 1.1733 must doe it speedily. For though the Lord saith: At what time soeuer a sinner doth repent, &c.* 1.1734 so hee saith, Blessed is the man that hath borne the yoke from his youth, for to giue the prime dayes to the diuell, and our dogge dayes to the Lord, what is but to powre out the wine to* 1.1735 the world, and to giue the dregs to God? But if wee serue God when wee may serue the di∣uell,* 1.1736 the Lord will haue vs, when Sathan would leaue vs, Augustine being asked of ones estate by letters, who had deferred his repentance to the ende, said: I will not auouch hee shall be saued, nor that he shall be condemned: but saith hee to him that wrote to him: Re∣pent* 1.1737 you while you be well. It must bee continuall, least hauing begun in the spirit, we end in the flesh: Blessed are they that perseuere, for so long as we liue we are in danger of falling. There be many that are not called: of them that are called many are not chosen. Gods* 1.1738 graces are no longer with vs than God himselfe is with vs. Wherfore seeing he is departed from many of our brethrē, which first departed from him, let vs beware we be not as dogs that returne to our vomit. Lastly, wee must doe it in faith: Christ teacheth vs to say, Lord* 1.1739 increase our faith, for we are of little faith. Now faith is esteemed according to the qualitie,* 1.1740 not according to the quantitie: the leprous hand though it cannot hold wel, if it receiueth* 1.1741 any thing, doth some dutie. The child that cānot go is not forsaken, but hath his guide, we* 1.1742

must learne then to holde fast, and to goe by them as hand in hand, whom the Lord shall* 1.1743 assigne ouer vs to guard vs.

2 It is the prosperitie of all true repenting sinners, to fall with humility, to rise with dig∣nitie,* 1.1744 and as the more grieuously they haue offended, so the more humbly they will craue to be accepted; the higher the dignitie is from which they are fallen, the lower is the place whereunto they would be receiued. And hee knoweth best what a godly thing it is to rise,* 1.1745 that ••ightly knoweth what a foule thing it is to fall. For if a man be downe, if Sathan ••••ath assaulted him, if sinne hath wounded him, if his owne flesh hath betrayed him, so that hee lieth stricken with Sathan, with sinne, and with himselfe, against himselfe: then shewe me* 1.1746 whether it be not a godly thing that the same man in number, though not in nature, the same in person, though not in propertie: for a newe substance is not created, but the sa••e being fallen is restored, falling a naturall man should rise a spirituall man, not to be that ••••e was, and to bee that which he was not: neither must any man so far flatter himselfe, that h••e should thinke himselfe at any time to rise so farre, as that he may cast off sinne as an vpper garment, to lay it aside vntill he list to vse it. For the seede of the woman hauing bruised the Serpents head, the sword of the spirit hauing hamstringed Sathan: the great Captaine CHRIST IESVS, hauing spoyled the strong man of his furniture, it cannot be but many broyles and bickerings will be behind, and some blowes wilbe in the controuersie, so long* 1.1747 as we be in this life.

3 When the Israelites were in Egypt, and saw things fall acrosse, 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 newe occasion was offered, for the triall of their Faith & patience, they fell thereinto againe, because they did not truly repent* 1.1748 them of it. And this we may see in all kind of sinners, which for a time may leaue their sin,* 1.1749 and yet not repenting from their heart, when a new occasion is offered, doe fall more fouly then euer they did before, as adulterers, angrie persons, theeues: the lothsomnes of which sinnes, leauing a sting in their conscience, may cause them to leaue them for a time, yet be∣cause they labour not with their harts and affections, but only rest in iudgement, they haue no sound sorrow for it, & therefore fall afresh. This must teach vs therefore, if we will true∣ly* 1.1750 leaue any sin, both to condemne it in iudgement, and to hate it in affection, that so wee truely being penitent, that is, carefull to leaue our sinnes, desirous to do the contrary good, we may haue power and strength from aboue to ouercome them.

4 We may reade in the 16▪ of Exodus, how the whole congregation of the children of Israel murmured against Moses & Aaron, which is a manifest signe, that they neuer repen∣ted 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 bee brought hereby to repentance, because they neither felt what their murmuring deserued, nor what the mercie of God is worth▪ We must then learne, not only to leaue sinne, and purpose not to commit it againe, but we must with griefe of heart repent of it, feele Gods mercies in forgetting it, and a harty hatred of it. Otherwise when a new occasion is offered, we shall fall thereinto againe, as a swea∣rer* 1.1751 will after an Oath be angrie for it, yet because he seeth not the grieuousnes of the sinne, hath not acquaintance with the reuerend vse of the Name of GOD, falleth to sweare a∣gaine: So it is with them that prophane the Sabbath of the Lorde, and of them that speake euill of the magistrates & minsters, they say they will do so no more, and yet because they repent not, therefore they fall againe: So is this seene in angrie persons, which are rather grieued for shame or losse, or such like causes, & not for the loue of GOD: so it is in thieues, which come to the gallowes againe, although once receiued their pardon. This also may be seene in Tale-bearers, when their dealing is knowne, they maruell at themselues; yet not repenting, they fall to their sinne againe. The Apostle Saint Iames in his fourth chap∣ter teacheth vs, not only to clense the hands, but to purge the heart also: for we must see our hearts defiled with the sinne wee leaue, or else it is impossible to repent, for the heart being still defi∣led, will yeeld to a new occasion. The means to leaue these sins is there set downe, to howle and weepe, &c. Iam. 4. for the burnt child feareth the fire: but because God doth not throughly punish men, & because mens hearts do not feele the grieuousnes of sinne, and Gods iudge∣ments

due to them for the same, therefore they sinne afresh: but if they did feele Gods wrath, and the grieuousnes of their sinnes, then no doubt they would shake at the appea∣rance of euill. Therefore that we may come to this, and hate those sinnes that especially do preuaile against vs, we must vse sharpe medicines, as in an old festered sore, they vse cor∣rosiue* 1.1752 salues: for there are some kind of sinnes like to some kind of diuels, which cannot be cast out without prayer and fasting. And when wee cannot bee healed with ordinarie meanes, the disease still continuing, then must we vse extraordinarie, which if wee doe, the Lord wil lift vs vp, and in the end giue vs power to trample sinne vnderneath our feet. For* 1.1753 if we had more griefe for our chiefest and greatest sinnes, God would giue vs a heart to hate them, and to feare the least occasions that might draw vs vnto them: so should wee bee for euer preserued from them, they should neuer preuaile against vs.

5 Sinne doth much grieue the Lord, although in great mercie he doth long and often∣times forbeare the punishment therof: which should much moue vs and cause vs when we see our often fallings, greatly to bee greued thereat, and highly to bee displeased with our selues for the same, least we fall into presumption. And when our owne consciences, & the diuell doe accuse vs for such sinnes as we haue committed against the Lord, as then we are to bewaile and lament our goings astray, and displeasing of our God: so are wee to trust in his promises, and to embrace his mercies, least we bee ouewhelmed with griefe, and so fall into despaire, for the diuel euer and continually laboureth to bring vs either to the one or the other, presumption or desperation. Therefore when wee haue sinned, and yet doe rebuke our selues, being much displeased with our selues, because of Sinne, wee are* 1.1754 to comfort our selues, the Lord will shew his mercie vpon vs: for if hee shewed vs his mer∣cie when we were not grieued, how much more when wee vnfainedly lament? If hee hath waited vp∣on vs, to doe vs good before wee repented, how much more shall his goodnes appeare towards vs vnfai∣nedly repenting?

6 What is the cause that men can be so well content to lie in their sins without repen∣tance,* 1.1755 and thinke all is well, if they can for a while forbeare and abstaine from them? This no doubt is the cause, because they set not themselues before the iudgement feare of God,* 1.1756 and of Christ, and therein feare to consider how grieuous a thing sin is in the sight of God:* 1.1757 how greatly it displeaseth him, and what fearfull condemnation abideth them, that secure∣ly* 1.1758 and carelesly continue in their sinnes. For if men could consider this, that their sins pro∣uoke* 1.1759 the wrath of the Lord against them, and do procure euerlasting condemnation to be powred out vpon them, they would no doubt feele sinne most grieuous vnto them, yea, a burthen that presseth them downe to hell, then would their spirits be vexed within them, and their hearts bruised with the due consideration of their sinnes▪ yet all this would not bring them out of their sinnes. For the law condemneth and worketh wrath, and the iudgements of the Lord doe cast down, wound and kill, that so we might be fit to receiue the Lord Iesus, who came to raise vp, to heale and giue life to such as are fallen sicke, and dead. And still is hee present to helpe those which are in like manner distressed: for till such time he will not worke vpon them, to cure and deliuer them from their sinnes: hee was sent onely to the sicke, &c. and those no doubt he will heale.

Hereof it commeth to passe that many doe continue in their sinnes, and are not deliue∣red* 1.1760 from the power of them: because they are not wounded with a feare of Gods iudge∣ment, and so driuen to seeke their helpe in Christ, but in their owne power: for thinking sin to be but a small matter, they goe about to suppresse it by their own strength, and by their owne power to subdue and ouercome it. Wherefore the Lord, that hee may let them see that without the helpe of Christ, their strength is nothing and their labour spent in vaine: doth suffer them againe, and againe to be buffeted with their sinnes: yea and if they wil not then flie out of themselues vnto Christ, they shall receiue the foyle & be ouercome there∣with: to the end they might be brought & framed at the length (if they belong vnto God) to be fit matter for the Lord to worke vpon. And then no doubt, if we can come thus hum∣bled in our selues vnder the mightie hand of God; and by vnfained praier, craue forgiue∣nesse at the Lords hands, for Iesus Christs sake, and desire continually the assistance of his holy spirit, wee shall encrease in faith, and feele the cleare forgiuenes of our sins, and in him

we shall find strength against sinne, and shall feele his power working in our weakenes, or* 1.1761 as sorrow must goe before, so repentance must come fast after forgiuenesse.

7 Some when they haue sinned reason thus, the Lord doth not punish me for my si〈…〉〈…〉s, therfore he hath forgiuen them; but this kind of reasoning is false and dangerous, because it abuseth the great mercie of God to hardnesse of heart: and that the Lord will punish, though he forbeare for a time, it is plaine, Exod. 34. 7. Which if wee would consider, then would the goodnes and the long suffering of the Lord lead vs to repentance, Rom. 2. ••4.

8 The Lord wil spare his iudgements in them, in whom he s••eth a true loue of true Re∣ligion: for they that loue Religion will desire to heare, and hearing the word, they wil••••ot fall to any sinne, or if they fall into sinnes, they will not lie in them long.

9 When our sin hath lesse liking in vs, there is hope that it wil decay in vs: especially if we sorrow for it, when we cannot fully forsake it, and labour to forsake it because it is sinne.

10 Those things neuer hurt vs which grieue vs: but those things hurt vs which grieu〈…〉〈…〉vs not. A sure experiment it is, whether that sinne wherewith we are tempted oftentimes ••hal* 1.1762 get the dominion ouer vs or not; If the oftner it tempteth vs, the more we are grieued a•• it, and the more ground we get to the contrarie vertue, it shal not raigne. But if the first com∣ming of sinne wrought a griefe in vs, and by the after and oftner comming our griefe▪ bee lesse and lesse, it is much to be feared, that in time it will preuaile, and vtterly ouercome vs.

11 Vnlesse our sinnes be palpable, and plainely laid before our eyes: it is hard to bring vs to any shame and sorrow for them.

12 We ought to grow in repentance, as God groweth in punishments: Gods children* 1.1763 haue this priuiledge: First, they shall be called by the word. Secondly, if that will not se••ue, they shall be called by Gods workes: either of mercie or iustice in others. Thirdly if they* 1.1764 profit not, they shall taste of them in themselues. First by small measure, seldome and a〈…〉〈…〉t∣tle* 1.1765 time; if they be not thus bettered, they shal haue them in greater measure, oftner & ••on∣ger.* 1.1766 Fourthly, if they neither profit not at all, first or last, or be euer vncontrolled and suf∣fered* 1.1767 to thriue in their sinne, they are either much hardned or else bastards.

13 Let vs make much of repentance, for it is not in our power, but in the Lord wh•••• gi∣ueth,* 1.1768 when, to whom, and in what measure it pleaseth him.

14 We can marke what men are spared, and so flatter our selues; but we marke not how they repent, least we should disquiet our selues.

15 Afflictions yeeld ioy in time to come, when by them wee are the more wea••ie of* 1.1769 sinne, and more carefull 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 ouerwhelme vs: And thē is the mi∣nistery* 1.1770 of the Law necessarie in the Church: for afflictiōs are but appendices of the threat∣nings, for they that despise Gods threatnings, care not for affliction, and they neuer come, but when we profite not by threatnings. Againe, the threatnings doe certainly moue and teach; but afflictions do thē vncertainly, (this generall doctrine may be seene in the whole course of the Scripture) also that the promises are neuer ministred before we ••••e throughly humbled. As in Adam, Noe, Abraham, Ioseph, Moses in many, and in the children of Israel, Dauid and others; so that repentance and faith are ioyned together, and repentance pro∣ceedeth of godly sorrow: if wee be bold to comfort our selues afore wee bee thus beaten down, our comfort is counterf••it, and we do but deceiue our selues, and this ordinarie wor∣king of God is ioyned with great equitie: for if wee be not thus humbled, our consciences* 1.1771 touched with the guilt of sinne will still looke for punishment. Againe, the mercies of God are neuer so precious and deere, 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 captiuitie Esay 52. 7. As Ioseph knowing the policie of Sathan, who ••n sorrowe seeketh to bring vs to desperation, comforted his brethren: So Paul would not haue the incestuous person* 1.1772 to be ouerwhelmed with griefe, and when hee had made the Corinthians sorie, hee doth comfort them againe. So N••hemiah, after that the people had wept, saide, this is not a day of mourning: So Esay vseth fearefull threatnings, yet after is most plentifull in comforts. As presumption must carefully be auoided, that men may be brought throughly to feele* 1.1773

their sinnes; so must desperation also, least that Sathan draw vs away for want of feeling the mercies of God: and this is to cut the worde aright, which all men must pray, that it may be found in the Ministers. It is not meant, that Ioseph would not haue his brethiē sorrowful* 1.1774 at all: for why then vsed he the meanes thereunto before? but he auoideth the extremities whereunto we are ready to fall, and would not haue them so ouer sorrowfull. Hee doth not vpbraid them, for he had freely forgiuen them, & was cleare from reuenge, but he nameth their sinne, that they still may haue some feeling of it, and so must we doe.

17 A certaine woman being conuerted to Christianitie, by a ciuill Iustice, seeing him afterward slide from the faith, and the saide Iustice going about to corrupt her; after he had conuerted her: She said, Sir, I heard you speake as the Lord, & in hearing you I heard you not so much your selfe, 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 inuisible.

18 It is no more maruel for a prophane person, to be as senselesse in good things at the* 1.1775 beginning of his conuersion, then for one bound and brought vp in a prison to bee igno∣rant of the things of the world.

CHAP. LX. Of Riches and their abuse.

RIches and sinne haue some affinitie, in regard whereof Christ saith, in a compassion of their miserie whom wee so wonder at, Oh how hard a* 1.1776 thing is it for a rich man to enter into the kingdome of heauē? Adding (which the world condemneth for a hard speech,) That it is as easie for a Cable to goe through the eye of a needles &c, Christ calleth riches thornes, fore∣warning vs that we handle them well, least we bee pricked with them. They are euil commonly in either getting, or in keeping, or in vsing,* 1.1777 or in louing them. It is an old prouerbe among the heathen, the rich man is either vn∣iust himselfe, or his father. Marke the euil Steward in the Gospel, the gorgeous Rich man, the Glutton that promised to himselfe abundance for many yeeres, who possessed it not many houres. When Christ catechised the Rich man, he went away sadly. He calles riches the Mammon of iniquitie, Matth. 6. The glorie of a mans house, Psal. 37. The blessing on the left hand, Prouerb. 3. And the fatnesse of the earth, is as well the blessing of Esa•• as of Iacob. Demas loued the world, Paul loued not the world. Esay poore, and Sabnah rich. I put the question to the veriest reprobate, & let him answer me, whether Esay be not now wise,* 1.1778 and Sabnah be not a foole. Alas what will it profite a man to hoord vp any thing in such a chest, as in foure dayes will stinke? What if a man can reioyce in his wicked riches seuenty yeeres, when he shall be grieued for them seuen hundred thousand yeeres, when they shall say to the mountaiues fall on vs, and to the hils couer vs?

2 Riches dimme our eyes as a cloude, that we cannot see farre with them, and one may* 1.1779 well say: Pouertie hath slaine a thousand, but riches hath slaine tenne thousand. They are very vncertaine, they promise that which they cānot performe: neither can they affoord a contented minde. A man will say, Oh, if I could get so many Furres, I should bee verie warme, and yet his heate commeth from his body, so many will say, if I had many farmes, I should bee well contented, when as a contented minde commeth from the Lorde. Take ••iuet and rubbe a Beggers cloake with it, it will make the cloake sweete; rubbe Veluet with it, and it will slaine it. Likewise take riches, and giue them to a poore man, and* 1.1780 they will refresh him, giue them to one alreadie rich, and they will surcharge him. They are not the water of life alwayes flowing, but they are as the brookes of Arabia which are* 1.1781 most drie, when one should most neede them for water. And they be as Spiders webbes,* 1.1782 which when they waxe 'great, are swept away with a beesome, and then eyther thou perish••st from them, as did the rich man, or they perish from thee, as wee may see in Io••,

Art thou rich in money, thou art in daunger of theeues? Art thou plentifull in houshold stuffe, thou art in daunger of fire? Hast thou much gold, the rust doth venim it and thee? Is thine apparell gorgeous, thou hast the Moth thine enemie? Hast thou much cattel, thou fearest rottennes, in marchandise Pirates feare thee, in husbandrie blasting hindreth thee? Thus the Lord of Hosts hath set an host of enemies against all worldly things whatsoeuer. When the ice is frozen, one may walke on it for a time, but when the Sunne commeth, it melteth, and such things perish sooner than they grow, In momento ardet, quod diu crescebat lignum. The Temple was destroyed in fortie and sixe houres, that was so long in buil∣ding.

3 The lesse account wee make of earthly things, and the more account of heauenly things, the liker we are to haue them: for wordly things must be so craued, as we first giue* 1.1783 them to God, and then wish to haue them if it please him, as Dauid did when he was driuen out of his kingdome, and Abraham when he was ready to sacrifice his sonne: the one had his kingdome restored, the other had his Sonne giuen him againe. But when wee desire earthly things greedily, and care little for heauenly, the Lord withdraweth them from his children, to teach them to seeke after spirituall riches; and if we desire heauenly things, the Lord wil giue them with earthly too: as when Salomon asked wisedome, it was giuen him with riches too; and so had Iacob his desire with earthly blessings also: therefore let vs seeke heauenly especially, let vs seeke them in and for Christ, which may giue vs the forgiuenes* 1.1784 of our sinnes, which if we can make sure, all other things shall be ioyfull vnto vs: for then shall we be made members of his bodie, and that prayer which once he made, Ioh. 17. shall euer be profitable to vs, that is, That the Father would loue vs with the same loue, wherewith he had loued him. And as God the Father in loue hath giuen vs his Sonne: so will he with him giue vs all things, so farre forth as he knoweth them good and fit for vs.* 1.1785

4 The nature of fleshly minded men, is, vnwisely to discerne of Gods dealings: for they* 1.1786 * 1.1787 had rather for go many spirituall blessings, than one corporall, as the Israelites, who for the want of bread, despised their deliuerance out of Egypt, which was a signe of their spirituall deliuerance. And thus do men now adaies; for if they be in prosperitie, they are more grie∣ued to forgoe some part of their riches, than to forsake many of their sinnes. Again, if they want riches, it greeueth them more than the want of spiritual things. But we are to learne, that riches are no signes of Gods fauour: and if we see not his loue but in them, we are too earthly minded, and would binde God to be like vnto vs. Without riches many men eare not for God, which although they say not, yet because they neglect the word, prayer and sacraments, and despise his Ministers (as the Israelites did Moses and Aaron) they shew that the thoughts of their hearts are so: but let vs take heede that this be not in our hearts, and by all meanes auoid it, least the God of this world, whom wicked men serue, doe giue vs here our hearts desire, that in the world to come, he may haue vs for his portion.

5 We may not aske these earthly things as signes of Gods fauour, therefore if we haue his fa∣uour, let vs not esteeme the want of them as tokens of his displeasure. Againe, the Lord holdeth* 1.1788 vs without these things, because we would abuse them, and set more by them, than by spi∣rituall* 1.1789 things: yea, the Lord for a time holdeth vs without these, that we might esteeme of spirituall graces the more, that so in time we may haue them both together. Againe, if we haue wealth and riches, the Lord trieth vs if we will be more thankfull, and more dutifull to him, more reuerent in hearing his word, and more louing to our neighbour, which will ensue, if we doe truely profite by them: but if we be vnthankfull, sluggish in hearing the Word, in Prayer, and Sacraments: proud and contemptuous to our brethren; then doth the Lord shew vnto vs the corruptions of our hearts, which vnlesse we speedily cut off, we may iustly feare, that he will either cut vs off from them, or them from vs, if we belong vn∣to him.

Whatsoeuer you get by lawfull meanes, giue euermore the tenth to the godly poore.

No through reformation can be hoped, in Familie, Church, or Cōmon-wealth, (except the Lord worke it by some notable affliction) where long case and prosperitie haue bredde either superstition or prophanenesse.

6 Many are outwardly well and rich in this world, which are inwardly ill and poore in* 1.1790

godlinesse; and many hate outward euill things, which for want of spirituall knowledge, see not the corruptions of their hearts.

7 Nothing is ours, but as we feele our title in Christ, and as it is sanctified by the word, and by prayer.

8 It is a common Prouerbe: He that loueth the law, loueth the King: and I say, He that* 1.1791 loueth the word, loueth God. Well, thou shalt know, at this time, or at that time, in thine owne conscience, by the word preached, that Christ doth offer to come thee: it stan∣deth thee in hand to entertaine this Prince, not without some solemne preparation. How thou must make prouision for his comming, thou art taught, Matth. chap. 3. First beware the great mountaine of thy reason rise not against the Word, least speake Christ what Christ can speake, we will doe as we list. When this is pulled downe, yet there are many crooked waies of hypocrisie to be made straight, and many by-pathes in stepping to the world from the sight of our infirmities, hindring our perseuerance, are also to be made euen.

9 We must not thinke that sinne will goe from vs of it selfe, or that saluation will be wrought with a trice, but we must deale forcibly with nature, because when sinne and the word cannot dwell together, Sathan will take such order, as he will by all meanes hinder vs frō the word: which if he cannot doe, then he stirreth vp a fight in vs, like the strugling of the two children in Rebeccaes wombe, so as sometime we are readie to say with Rebecca,* 1.1792 had I knowne of this, I would neuer haue done so; I would neuer haue heard the word. Re∣becca had two nations in her wombe, Paul had two Princes in him, and we haue two Mo∣narches* 1.1793 dwelling within vs. We can be content to heare, vntill the word rifle vs. But as a purging potion, as long as it is a drinking, is but as another drinke vntil it work, and then we could be content to cast it vp againe; or as a drawing plaister seemeth fauourable e∣nough vntill it worketh, and after we could willingly put it off againe: so we can quietly* 1.1794 heare the word, vntill it workes vpon vs, and then we could forsake it. But if ye be such, as because ye will not for your health suffer a little paine, but wil cast vp your purgation, and scratch off your plaister, go to, ye shall be seered, and a crust shall be vpon you, and ye shall not feele it, but in death the crust shall be taken off. This fight must be in vs, as it was in Da∣uid, Psal. 42. and in Paul, Rom. 7. whose heires if we will be, we must follow their steps. But here is the helpe, many will keepe off the word, that it shall not haue a full blow, and so they shield and ward that stroke, that should martyr and crucifie sin in them. Let vs thrust the word vpon him, by hearing and meditation: but alas, many giue so few blowes, or so weake strokes in vsing these exercises so seldome, that they preuaile little. But thou wilt* 1.1795 say, Christ hath ouercome for thee. True it is, but had he suffered a thousand times, he ne∣uer ouercame for thee, vnlesse in some measure he ouercome in thee. Now we must ouer∣come, euen as Christ (Matth. 4.) did ouercome. Doe this, doe that, saith the diuell. No, saith Christ, it is not agreeable to the word. But how did Christ ouercome the world? euen by be∣ing ouercome of the world. First of the crosses of the world, a strange thing to obserue by being ouer∣come, and so shall we doe. How then must we ouercome the flesh? By crucifying it, Galath. 5. We crie against the Iewes for killing of Christ, we may crie as iustly against the nayles of the* 1.1796 Crosse, and say, that they crucified him: it was the corruption of my heart that crucified him, the workes of mine hands did naile him, my sinnes were the speare that pierced him. What did my faults crucifie him? Well, I will be euen with them, I will haue a Scriptum est* 1.1797 for them, I will surely naile them, and in the reuenge of the death of the Sonne of God Christ Iesus, I will neuer make much of them, I will certainely persecute them. Alas, how can we make of our desires, seeing they crucified Christ? We must kill them and burie them, that so caused Christ to be killed and buried. Nay, if we see one that would kill our sinnes, we would kill him, and on those sinnes, which on Christ did set a crowne of thornes, we are not ashamed to set a gorgeous garland. But if we can ouercome God, may we not easily ouercome the Diuell, the world and the flesh? What is there a way to ouer∣come God? I surely, euen as a poore woman ouercame him: this is your victorie euen your faith, as thus. God hath set downe this rule: Whosoeuer calleth on the name of the Lord, shall be saued: the woman marking this calleth on Christ: Christ would not heare

her, a hard point, he had promised to saue her, and now he will not heare ••er. Well, she comes againe to him: what then? He saith nothing to her. This was strange, yet she pray∣eth* 1.1798 againe. Now he speaketh, but with small comfort. I am not sent (saith he) but to the lost sheepe of Israel. The sillie woman replies by the word, then he yeeldeth and consesseth himselfe to be ouercome, saying: O woman goe thy way, thy faith hath saued thee. See, she held still the word of the Scripture more than the word of Christ. Well then, faith is the victorie, and by it God is ouercome, and much more sinne, the world, the flesh, and the diuell.

11 This is the plea of the Lord against vs, that we dwell in a land, where we are vsur∣pers* 1.1799 and haue no right. No man is of so reprobate a sense, but he will grant, that whatsoe∣uer we haue, we haue it at the Lords hand. But are these free gifts, and without all condi∣tion? No, Come to the land of Canaan. Was it giuen to the Israelites vpon no couenant or without any agreement? It is not so. For it is plaine, Psal. 105. The Lord gaue them the pos∣sessions of the Heathen. What barely? No, but vpon this condition, that they should keepe his statutes. There is no man hath a foote of ground, or neuer so small a possession to dwell in, but he hath it on this condition: Whosoeuer inhabits this or any other land, he keepes all by violence, because he keeps it without performance of the condition: but if we keepe the Lords statutes, we keepe the condition, and consequently haue a good right, and the Lord hath nothing against vs: otherwise (I say) we are violent vsurpers, because the Lord his grant is vpon limitation, and for such a one, if the Lord either remoue him from the land, or take the land from him, he cannot say, but that the Lord his action is iust against him. Now albeit if we seeke elder times, this people of England hath as much been dispos∣sessed, as any countrie. But it is all one, whether this displacing be generall, or particular in losing some part of our possessions. If we enquire of the reason, why it comes to passe that tenures and lands be often alienated▪ so as they be here among vs: our verdit is, that how∣soeuer sinfull the father was, the sonne is an vnthrift, I aske then, why another keepes his inheritance. Thus they say, he is wiser; then this man was a foole. True, the question is, how he comes to be so: answere is made, the fault is in education. But there is no end in* 1.1800 these things. Men will not see the cause to be sin, but they flie to couerings and curtaines. Let vs 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 townes, or of particular families, that haue lost their inheritance: we must know the Lord his inditement to be executed there against some sinne. Therefore when we blesse our selues for our riches, and say, the Lord be blessed for my wealth, this is a goodly inheri∣tance: My lines are fallen in a faire place: we must also say, though this also be a good say∣ing, All this I haue of the Lord, and hold whatsoeuer I haue of him: doe I keepe that part of the couenant, which is of my part, as he hath performed his part of his condition with me? If I doe, then I am no vsurper: for he hath giuen me a condition, and I haue kept it; he commended knowledge to me, and I know in knowledge: so that I am able to make an account of it, &c. but otherwise though I neuer come for any other sinnes to iudgement, yet our action for dwelling in our possessions is sufficient to stand against vs. For if we keepe not the couenant, the Lord hath, or will enter an action, and to thee or thy posteri∣tie he will surely performe the execution of it.

CHAP. LXI. Of Sacraments.

GOd might haue wrought miracles without the rod which he willed Moses to vse: for he vsed it not for himselfe, but for Moses and the people of Israel to helpe their infirmities: So must we receiue the Sacraments as helpes, Contra••aereticos. And* 1.1801 as the rod in it selfe was a common rod, but being appointed of God for more excellent vse, was so to be accounted of them: So water, bread & wine although in themselues com∣mon, yet put apart for the vse of the Sacraments, are to be esteemed and receiued as the

ordinance of the Lorde, for the strengthening of our Faith, wherein also the Lord will trie our obedience, whether we will worship him in these things which haue so small a shewe.

2 The neglect of Gods Sacraments doth prouoke him against vs, as it did against Mo∣ses,* 1.1802 for the neglect of the Circumcision of his Sonne. The Lord met Moses with some▪ such affliction, as that he was readie to die according to the threatning, Gen. 17. Where we may see the neglecting of Gods ordinance punished, but not the want: for Moses did omit it, ei∣ther to please his wife, or his father, or both: wherein hee honoured them more then the Lord. The like is said of the Passeouer, Num. 9. Deut. 27. Our Baptisme and the Lords Sup∣per doe answere these Sacraments, therefore the neglect of them requires the like punish∣ment. Wee haue no lesse grace offered to vs in our Sacraments, then they had in theirs: if they then were worthily cut off, much more are wee if we refuse either of our Sacraments, vnlesse it be for necessities sake. And although the Lord doth not presently meete vs as he did Moses, yet is he the same God, as in mercie to those that vse them in Faith, so in iudge∣ment* 1.1803 to take vengeāce vpon the contemners of them. But some wil say they would come, but the Ministers will not suffer them. If the Ministers do hinder them without cause, they shall beare their condemnation: but if for want of Faith and repentance he doe stay them▪ and be diligent and willing to teach and warne them, and they still continue carelesse, their blood shall be vpon their owne heads: they can claime no part in the companie of Gods* 1.1804 children, for hee should communicate with them in their sinne, if he should receiue them being vnworthie, either for want of knowledge, or because of sinnes which they lie in.

3 The institution of the Passeouer, Exod. 12. hath in it some things, which are peculiar to the first celebration, other some things, which belong to the continuall obseruation, as in the ••••. verse and before, that they must not goe out of the doores, &c. These belonged▪ to the first celebration of it, & afterward were not to be vsed, because they had respect one∣ly to the present Time: therefore our Sauiour Christ offended not when they did eate the Passeouer sitting, and went forth after the institution of the Lordes Supper: some things were personall and had respect to the present time, which were not after to be vsed, as that it was to be eaten with vnleauened bread; for then there was none other: then that it was at Night in a parlor, which was that it might be shewed that the other Passeouer was abro∣gated, and this came in it stead: other things that had no such particular respect are whol∣lie and onely still to be obserued.

4 We must be prepared to receiue the Lords Supper with sinceritie and holines, which* 1.1805 is the truth of the ceremonie of vnleauened bread: for vnleauened bread had first respect to true doctrine, as our Sauiour Christ himselfe expoundeth it; Beware of the leauen of the Pharisies. And this teacheth vs not onely to beware of all false doctrine, as the doctrine of the Papists, or such like, which in it selfe is euill, but also to beware that wee be not defiled* 1.1806 with the corruption of the true doctrine, which in it selfe is most pure: for the doctrine of the Pharisies was much of it true, yet somewhat mingled and otherwise defaced: and this corruption of true doctrine is called leauē, because if it be suffered it wil corrupt the whole. Secondly, this hath respect to maliciousnes: for so Paul expounded it, The leauen of mali∣ciousnes,* 1.1807 where also not onely the grosse sinnes are said to be of the nature of leauen, but e∣uen* 1.1808 the very rootes of sinne & maliciousnes. Contrary to this are we commanded to come in a pure and sound religion and doctrine, also in sinceritie and trueth of heart, hauing re∣spect vnto, and hauing a desire to fulfill all the commandements of God. Thirdly, whereas* 1.1809 it is called the bread of tribulation, Deut. 16. 3. it sheweth with what affection wee must eate this Passeouer: namely, that as the poore man hath much paine and labour before he can get bread, so that his hart fainteth with want, or when all taste is gone, by reason of his sick∣nes; and when he hath gotten bread, or findeth nourishment thereby, he euen weepeth for ioy: so should wee euen a long time bewaile our sinnes, and repent vs of the euill which we haue done, and euen saint for the desire of IESVS CHRIST, that so we comming to the* 1.1810 table of the Lord being refreshed, may effectually receiue grace, and be heartily thankfull.

5 This is one great cause why the Family of loue and others, doe with so deadly hatred despise our Sacraments, because they neuer felt the power of them, nor sought to haue by them the assurance of the merits of Christ, conueied vnto them, and sealed in their hearts▪

Would we not then be like vnto this kinde of people, in d••spising the Word▪ Sacraments,* 1.1811 and other holy graces? let vs not then rest in the bare vse of them, let vs not come to them of fashion, let vs not content our selues with hauing the outward things▪ but let vs labour to feele in our hearts the power of the spirit, let vs pray that by them the spirit may worke in our hearts, and in them alwaies let vs looke for the teaching of the spirit, so shall it come to passe, that we shall alwaies reuerently and worthily thinke of the meanes, and neuer be wearie of them, but alwaies carefully vse them: and yet not separate them from the spirit, but looking for the working of the spirit in them; we shall finde the graces of the holy Ghost most plentifully powred on vs, and as it were by Conduits, conueighed into our hearts.

6 The Lambe was not the Passeouer but a signe of it; so is bread and wine in the Sup∣per* 1.1812 called the Lords body and blood, because it is a signe thereof. This is an vsuall speech, when the Scriptures speake of Sacraments, to teach vs that although there be not carnall presence, as the Papists imagine, yet there is a true spirituall and effectuall presence of the things signified: and therefore we may certainly looke for the performance of the same, if by faith we can receiue it.

7 He said this was his manner in dealing with them that came to the Communion, if* 1.1813 they were but indifferently instructed thereunto, he by exhortation charged them to be∣ware what they did, he would not wish them to come, but if they came, he would not vt∣terly denie them if they lay in no sinne.

8 Barzillai hauing done a great benefit to Dauid the King, could not tell how suffici∣ently to gratifie him with recompence. In the end he chargeth Salomon his sonne that the sonne of Barzillai should sit at his table: which thing, both in Dauids opinion, and in Bar∣zillais estimation was the greatest benefit, wherein they could both stay either for his libe∣ralitie in bestowing, or for the others contentation in receiuing. Now if this for so great a benefit seemed so great a reward; how rich and how glorious is the bountifull dealing of God with vs, which without any desert or deed offered on our parts, hath in his loue ap∣pointed it to sit at his sonne Christ Iesus his table, where not Salomon, but a farre greater than Salomon is present?

CHAP. LXII. Of sinne, and how to abstaine from the least, and of iniquitie and the punishments thereof.

THere be some which call good euill, and euill good, they shrinke vp euill into a nar∣row* 1.1814 scantling: and would faine bring it to this, if they could, that none doe euill but they that are in gailes. But wee must take ••eede of this, and therefore let vs knowe what it is to doe euill. Euill is either naturally euill, or euill by circumstance. In all our actions to auoide euill, 1. Thess. 5. 22. wee must learne this lesson, followe nothing but proue it first, and keepe that which is good, but abstaine from all apparance of euill. Be sure that it is good ye doe, but if it haue but a shew of euill, auoide it: if it bee an euill fauoured thing to see to, flie it. 1. Cor. 6. All things (saith Paul) are not profitable, though they be not plainly forbidden.

2 To heare the threatnings and to tremble at them; to heare the promises and to be∣leeue* 1.1815 them; to reuerence the Sacraments and to receiue them; to pray vnto God in all our wants, and to be thankfull for all his mercies, are waies to keepe vs from sinne, and to reco∣uer vs from sinne when we are fallen thereinto. Therefore the neglect of these doth pull downe iudgements vpon men: for though Paul rebuked the Corinthians of many sinnes,* 1.1816 yet for this cause (saith he) some are asleepe, some are sickly, &c. For if these had been vsed as they ought, sinne should neuer haue growne so farre as it did.

3 Let them that feare the Lord account it his great mercie, that hee will not let them prosper and thriue in their sins: least they should be carried away thereby to perdition, and those who belong not to the Lord (though they thinke all well) so long as they feele their

profit: yet let thē know that the Lord doth shew no greater signe of his wrath, than when he suffereth thē to prosper in their wickednesse. For as a father that hateth his child most,* 1.1817 when he giueth himselfe to be ruled by his owne pleasure: so it is with the Lord. There∣fore let them that take pleasure in following their owne lusts, and satisfie their owne de∣sires in sin and wickednesse, though for the present they obtaine that they delight in, take heed least the cloudes of darknes suddenly ouershadow them; and so the Lord send them to be tormented in hel before they be aware. Whereas contrariwise he chasteneth his chil∣dren in this world, that eternally they might not be condemned.

4 We shall neuer througly leaue sinne, vntill we know and acknowledge sinne to be sinne, and be truly sorrowfull for the same.

5 The nature of the wicked is, that there groweth their loue, where they be not gain∣said* 1.1818 and reproued for sinne, and where they be admonished, there groweth their hatred.

6 If once we giue consent to sinne, we are made ready to fall into moe and many sins, and making no conscience of one sinne, we shall not make conscience of many and great sinnes: and so being once in wrapped in sinne, it is an hard thing to get out of the clawes of the diuell. Lord giue vs grace to see and to resist the first sinne, euen the first motions vn∣to sinne, Iam. 1. 13. 14. conferred with Heb. 3. 12. 13.

7 It is the greatest iudgement of God that can be, to thriue in sinne.

8 We must take heed that by the occasion of others that sinne, we giue not our selues to doe the like: but rather by the fall of others into sinne, we must learne to rise vp vnto the Lord.

9 The occasion of sinne may be by another, but the cause of it is in our owne corrupt nature, which is alwaies readie to sinne.

10 Sinne getteth most strength, when good men fall into it.

11 It is a great mercy of God to goe bungar like, and foolishly about a sinne.

12 It is good to resist that which nature most liketh.

13 That God that drew light out of darkenesse, will draw goodnes oft times out of our corruption. Our corruption corrected by the mercy of God, maketh vs esteeme better of* 1.1819 good men, being remoued or taken away from vs, than we did when they were neere and remaining with vs.

14 One sinne goeth not alone: but one sinne will open the doores of the soule to let in another.

15 We neuer will labour to leaue sinne, so long as we be quiet in minde, but still flatter* 1.1820 our selues and bedawbe our consciences with rotten plasters, vntill we be either stricken with feare, or cast downe with iudgements. The greatnes and enormitie of sinne is seene by sixe points: First, on Gods behalfe how huge and detestable it is may be seene, who by sin is so greatly dishonoured: for how much the higher his Maiestie is, so much the grea∣ter* 1.1821 enormitie it is to sinne against him. Secondly, sinne is noted by the qualitie of a sinner.* 1.1822 Sinnes are made so much the higher & greater, the more that a man is bound vnto equi∣tie: for the more and greater benefits he hath receiued of God, so much the more is he bound to doe his will. Thirdly, it is waighed and noted in the qualitie of the matter, where∣about* 1.1823 the sinne is committed: for a sinne against mans person or name is greater, than a∣gainst his substance or goods: but those sinnes are most grieuous which are directly done against God, which doe impeach and touch his Maiestie, so neerely piercing him, as it were to the quicke, as distrust, despaire, blasphemie, idolatrie, &c. Fourthly, sinnes measured by* 1.1824 meanes of the end which the sinner bendeth to: for the worse that the intent or purpose of the sinner is, the more grieuous is his sin. Fiftly, circumstances are to be respected of time,* 1.1825 and place. Sixtly, of the very deformitie of sin it selfe according to it selfe, the which is al∣waies* 1.1826 so much the greater and more loathsome, as the vertue is more excellent and wor∣thie which is contrarie to it: whereupon as the loue of God is the highest vertue, so on the contrarie part the hatred of God is the greatest vice. S. Gregorie saith, A vile and stinking carrion is more tolerable to mans sent, than a sinfull soule vnto God. So then if we feare, and be vnwilling to appeare vile, filthie, and detestable before the holy and most worthie Maiestie of God, and if we abhorre that the countenance of our Creator should be turned

from vs, let vs then auoide sinne with all carefulnes and pure affection, within and with∣out: for no deformitie can so disfigure vs in mans eye, as the reasonable soule by sinne is* 1.1827 deformed, and made vile and hatefull in the eyes of God, and before his sight: for by sinne the soule of man is made like the diuell himselfe.

16 Euill doers shunne the light, what they cannot auoide, they endeuour to conceale, they do things they shame to heare of, they walke disorderly, and thinke to shroud them∣selues* 1.1828 in the cloudes: That, which the feare of God cannot cause thē wholy to auoid, that the shame of men enforceth them to conuey frō the eyes of the world. So sin is ashamed of it selfe, and sheweth that God had naturally implanted in all a sentence, and condem∣nation against sin, which though we commit, yet committing it we condemne it, and be∣cause we condemne it in our selues, we conceale it from others. Yet many haue so depriued themselues of this naturall remorse, they open the face of sinne to the view of all men, let a man shut his eyes neuer so close. How earnest was Athanasius with the Emperour, sharply to correct the Pastors in his time going from their flock? If for the reuerence of their per∣sone,* 1.1829 saith that good man, thou wilt not constraine them to dwell with their flockes, suffer me to auoide them out of thy gouernment, and if God aske me a reason, why I do so, I will shew it him. And yet these sins being written in the open foreheads of many in this land: how many doe pull downe their hearts one whit the more for it? Thus to walke in sinne without shame at all, is it marueile, if the godly bewaile to see it? If there were but one vn∣iust man, iniquitie for this one mans sinne were lamentable, much more when whole fa∣milies, when whole streetes, nay when whole townes and cities are such, the case is to be la∣mented. And be it that generally the common sort of men be so ill inclined, yet so long as the Ministers be vnpolluted with blood, there is hope, the rest may be recouered: but if they be as a theefe that laies waite for his pray, And liuing not onely of, but from the altar, work euill 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 authoritie 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 roomes, when iniquitie & authoritie kisse each other, when the workers of* 1.1830 iniquitie will not be controlled, and cannot be corrected; then it is a time of mourning and lamentation. If the Prophets in their daies did bewaile such things, what should we doe,* 1.1831 whom God hath cast into such daies, wherein we see the bookes had and read wherein ini∣quitie is prescribed? As for swearing, and prophanenesse, these are the sins of poore men, they that will beare a top in the world, must now think oppression and adulterie be things indifferent, so far are the precepts of iniquitie spread euen in our highest places. This thou feest, O Lord, and canst thou suffer it, that what thou condemnest for a crime we should account it vertue? When such things are among vs, and suffered and practised in stead of harmonious songs, the musicke of Ierusalem should be to lament. Otherwise it will bring those times, when it will be our greatest mishap that euer we haue been happie, so much our present sorrowes shall be augmented by our by▪past ioyes. Then it will be time to burne our Crowne to ashes: when for these abominations we that seemed as Gods, shall be trampled vnder foote as dung; when the Nobles, that are as the purest gold, become to be as earthen vessels; when our Ministers, that were honorable, shall become contemp∣tible; when the Babylonians shall drink in our holy and honourable vessels of Gods wor∣ship.* 1.1832 Oh that this could teach vs wisedome, to make the bowels of the poore the coffers of our treasures. Yet herein is not all; our sinnes deserue a greater scourge. Our children, for* 1.1833 whom we would not promise an heauenly inheritance, shall wallow in their owne blood before our faces; when that comes to passe, though thy childe be deare, yet remember that he should not haue been so deare 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 drie, our trees shall be eaten vp with fire, our pastures scorched as an heath, our sumptuous buil∣dings shall be ruinous houses, our fields shall be like vnto the paued allies, and our cities shall be as a plowed field, the enemie shall finde a Paradise, and shall leaue vs a wildernesse. But you will say, what is all this to vs as yet? I answere, if the least of the Saints (which be precious stones in the Lords Sanctuarie) be better than all buildings in the world, who

can think of our spiritual vastation, and not to haue his countenance sad with the remem∣brance therof? Hath not the Lord euen in our daies and in our eyes, puld off the bark from euery pleasant tree; how hath he made it bare? is there one branch, which the enemy hath not made white? How do the heards pine away? how do the flocks perish? That which the* 1.1834 Paliner-worme hath left, the Canker-worme hath eaten; that which the Canker-worme hath left, the Caterpiller hath eaten, they haue spoyled the Church from hand to hand. Wherefore it behoueth those places, that haue so cast the Lord out, to labour the haruest may be recouered, and that the branches be new planted, that the holds cast down may be reedified, and that the vines decaied may be repaired. For want whereof euerie priuate mans field being as a garden, and euerie mans garden being as a Paradise, the Lords gar∣den* 1.1835 (whether for want of manuring, or for the sleeping of the dressers, I know not) lyeth like the field of the sluggish man, and his vineyard like the vineyard of one that is idle. And where euery house is curiously sieled, euery citie aptly compacted, the house of the Lord (whether for that the spirituall workmen are confounded among themselues, or the ouerseers of the worke be willingly corrupted) lieth void & waste in many places, so that they that see it, are constrained to say, O Lord, why doest thou behold vs thus, and sufferest to see such vastation? Neither yet shall the voyce of the enemie crying in the day of re∣uenge; race it, race it downe to the ground, strike vs with such a terror, as when violence* 1.1836 shall come vpon vs, our wiues, our children, without all respect of age and estate. It is not possible, that we in our great securitie, should cōceiue a shadow of that inexplicable griefe, which shall follow that persecuting plague hastning towards vs, when the carkases 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 Sion, the children put to the edge of the sword, the Princes hanged vp by the hands, no sparing shall be of sexe or of age, and besides so outragious a rage, when our foes shall come to tread as holy ground, where the glorie of God his house* 1.1837 should strike them stone dead, when their sword should be abashed and lose it glittering, when it should see the Maiestie of the Lord in his Ministers and Preachers. This is a matter of griefe and indignation: for the harmelesse blood powred 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 spoonfull in respect of the Sea. When this moodie Tigre comes, he will pretend that he rootes out heresie; but then why doth he suck the blood of infants, who are not capable of heresie? Well, if this be his intent to roote out heresie, is the sword a fit instrument to do it? Paul and Peter, and the rest of that blessed colledge, and Christ himselfe put many no∣table heretikes 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 himselfe was bidden to put it vp? And yet this royall Priest and Bishop, generally will drowne the Church in her own blood. And do we not see how the guides, Pastors, and ouerseers of the Church, are driuen out of sundry places, where this Bishop hath set his foote, whose harts could haue bene better contented at once, to haue sealed their doctrine with their blood, than to be separated from them, to whose soules they had deuoted themselues? An heauie farewell, no doubt they took of their congregations, when as we reade of some, who filled their high waies with their beasts, & laid their children at the feet of the Pastors, whē they* 1.1838 departed from them, crying vnto them, What shall be our estate, now ye are gone to mar∣tyrdome? Who shall wash our children in the cristall waters of Baptisme? Who shall ease our afflicted consciences when the aduersary shal accuse vs? Who shall leade vs the way of life, and bring our soules to rest? Recompence them (O Lord) as they haue deserued, that are the cause of this, (O Lord) giue them sad harts. So heauy a crosse will it be to see an irre∣mediable desolatiō of holy things: we know not yet the bitternes of this cup, yet we haue them amōg vs which haue tasted it, whom let vs entertaine with Ioseph with teares of mer∣cie, and let vs in their suites say to the Lord, they haue beholden miserie (O Lord) cause them to behold the light of thy louing countenance, for their reliefe & comfort. So be it.

17 It is the great iudgement of God vpon the corrupt iudgement of the world, that* 1.1839 vnlesse sinne be prodigious and monstrous, such as goe round about the world, we are not mooued with it. When we admonish other sinnes of iesting, and such like, forsooth we

must smile when we doe so, and we must laugh vpon them, least we moue choler, and giue offence. Well for all sinne in equall measure, and for the least of all sinnes, Christ Iesus the Sonne of God was faine to shed his precious blood. Howsoeuer sinne seemeth little to vs in committing, it was very great to Christ in suffering for it. They be small sins to vs which are vsuall to all, but if they were not vsuall, they would seeme prodigious.

18 All the senses especially the eyes, as they are most singular instruments to receiue* 1.1840 good things by, if they by Gods spirit be directed: so if they be not well ordered, do bring greatest euils, and therefore Dauid prayeth that his eyes might be guided aright, and Iob* 1.1841 maketh a couenant with his eyes, vnder which the other parts are included, as also when Dauid maketh a couenant with his mouth. Ioseph his mistresse first offended in looking without a cause: for the wantonnesse of vaine lookes bewray the corruption of the heart, we must then striue to haue a lawfull cause of all our doings, that so we may be assured of Gods prouidence to watch ouer vs, least if any harme happen vnto vs, we be the iust oc∣casion thereof. Secondly, she offended in not keeping a measure: for whosoeuer seeth his owne corruptions truely, will be afraid of the very appearance of euill, as Iob, although he was neuer adulterer, yet priuie to his corruption he made a couenant with his eyes. Iosephs mistresse spake to him day by day and he refuseth, she abideth stil in her euill purpose, but he still refuseth her, and here is the difference betweene Gods children and the wicked, the one continueth still in wickednesse and would haue all others such, the other perseuere in godlinesse, and would bring all men to the same, she was conuinced of her fault, and yet sorrowed not but continued. Where note, the oftner sinne the lesse griefe, a note of the children* 1.1842 of the diuell. But contrarily, the oftner sinne the more griefe, a note of the child of God. Ioseph was young about thirtie foure yeeres, and yet chast, contrarie to those that say, fornication is but a tricke of youth. Ioseph was entised and yet yeelded not, a signe of a pure heart, for al∣though temptations be offered of those, yet it proceedeth of our corruption that we yeeld to them. As Bathshaba yeelded to Dauid because she was corrupted: Ioseph yeelded not to his mistresse, because his heart was pure. If we will be cleane in all, let vs first know our hearts, and see where we are weakest, and get a speciall defence against that, otherwise we* 1.1843 shall take too much libertie, and indeed the chastest in heart, will be chastest in looke, be∣cause they know their owne corruption and striue against it, for whosoeuer hateth sin tru∣ly, will hate the garment defiled with sin: and will beware of those things which in them∣selues are lawfull, because he is readie to abuse them.

19 If God hath made any as the eye to see, as the mouth to reproue, as the hand to re∣dresse* 1.1844 sinne either in families, in Church or in Common-wealth, they must specially looke to themselues, they sinne not. For of al others it is a great disgrace to see them, as the prin∣cipall members of the body hurt. Againe, the hurt of such a member is the endangering of all the other members. Now great reasons there are, why such men sinne most dange∣rously. First, the higher we ascend, the greater strength we receiue of God to resist sinne; a thing then it were most deformed, that the more strength we haue to keepe off sinne than others, the lesse we should doe it. Againe, the greater and better credit wee haue, the more we must thinke our selues bound to thankfulnes, then where thankfulnes should abound most, vnthankfulnes being found most, it is the greater blemish. Thirdly, where wee are* 1.1845 neerer to such dignitie, wee should haue the chiefest gifts to keepe our motes and beames,* 1.1846 both great and small sinnes; now if the eye, that should foresee and preuent such things* 1.1847 should receiue motes and beames in it selfe, it is a thing most absurd, when they, I say, that should rid the house, the Church or Common-wealth of blemishes, bee most full of* 1.1848 blemishes, it is a great deformitie. Lastly, the least offence that such a one commits, eue∣rie one is grieued with, and then rather than such a thing should bee, it were better not to be a Gouernour, or that hee were faire burned. For as without the eye no other member* 1.1849 can doe this office, neither the hand, nor the foote can doe their function without sight; so without the direction of such gouernours, no part can doe his dutie. The safetie of the eye is the safetie of the other members, the good estate of the people is in the good estate of the Prince, euery member hath his interest in the ey••, and therefore the fault of the eye stickes in euery member. So that in the perill of the eye how many members soeuer are

dependant of it, so many are in danger, and so many slippes that men of authoritie fall in∣to, so many occasions of offence are offered to their charges.

20 In a publike reformation we must specially meete with the greatest sin, and begin* 1.1850 first to cast out beames, & then motes. This is the order of God himselfe: for although he first talked with Adam, and so proceeded to Eue, and then to the Serpent, (for Adams sinne is as the mote) yet when he comes to iudgement and to sentence of casting ou••, he first be∣gins with the Serpent, whose sinne was a beame sinne, and so proceedes against the other two, which in respect of that were but as mote sins. This was Dauids order, first Psal. 101.* 1.1851 he will cast out Apostataes, and Atheists: secondly, scorners of Religion and all peruerse spirits: thirdly, the slanderer and taleteller: and lastly euen him that looketh but proud∣ly, 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 spirituall he first cured them that were possessed, thē the lu••atike, then the leprous, &c. Lastly, this was the order of the Primitiue Church, whether they dealt in excōmunication, in suspension,* 1.1852 or in admonition. For excommunication, first they began with scorners, then with blas∣phemers, thirdly with heretikes, fourthly with periured persons, and fittly, with the obsti∣nate enemies of Discipline. For suspension, they dealt first against common scorners: se∣condly,* 1.1853 against neglecters of the liturgie: thirdly, against quarrels: fourthly, against in∣continent persons, & fiftly against slanderers. For admonition, first they met with the idle persons: secondly with common pratlers: thirdly, with vnrederent behauiours of them∣selues against superiours: fourthly, against them that exceede aboue their abilitie in their apparell: fiftly, with them that neglected the state oeconomicall by needlesse running in∣to* 1.1854 debt, and so into debt, and so into wilfull pouertie. Thus we see the order of God him∣selfe, of Dauid, of Christ the Sonne of God, of the Church in it excellent beautie.

21 The estate of sinners may well be compared to them that be sicke: for as when one* 1.1855 keepeth his bedde, and goeth to Physicke, it argueth some notable maladie, and disorder, whereby he is hindred from some necessary function: so our soule by the distemper of sin, is not onely hindred from her dutie, but is cleane put out of all good course and temper. Dauid complaineth of this, My sinne hath taken such hold vpon me, that I am not able to looke* 1.1856 vp, they be gone ouer my head, they haue worne away my beautie, there is no rest in my bones by reason of my sin. Very aptly are they compared to sicke men that are sinners, to the end they might more warily look to thēselues, search the bottome of their thoughts, feele their griefe where it lieth, finde out the cause thereof, seeke be••imes for remedie, least not taking it in time, it rankle and fester inwardly, it eate and infect more and more, it come to a running sore, as Dauid complaineth, and so prooue very neere incurable. The Pharisies are well called sicke men, to moue those Peacock-tailed iusticiaries, to pitie the miserable plight and pickle they were in, and not so sleightly to ouer-looke themselues as they were wont to doe. Who is so vnnaturall, that is not mooued with pitie towards the sicke? who is so without all bowels, that is not touched with compassion of a sicke man? If his heartstrings be not so hard as a horne, if he haue not a flint stone in place of his hart, if his reines be not steele, and his hart and bowels hewed and framed out of an hard Oke, he must needes haue some remorse, his bowels must needes yearne, and his heart within him cannot chuse but mourne ouer the groanes of a man that draweth his last breath. And as the Lord spake, it is a memorandum for them to strike their frozen hearts: so for our selues we haue to take this Item also, for in them he toucheth vs, our share is in it, he sha∣dowes therein the whole estate of mankind subiect to euery disease, alwaies drouping and complaining, alwaies laid vp on one side or other, teaching vs to giue ouer, and to diuorce our selues from all securitie. The Scripture in this point is plentifull, Who can say his heart* 1.1857 is cleane? There is none that doth good, no not one, all are sicke either of the couetous dropsie, or am∣bitious* 1.1858 feuer of the itch of concupiscence. He that hath not the fit on him, may start vp and looke to his neighbour. All our health is a perillous disease, our righteousnesse is as a rag stained with the flowers of a woman. If none be voide, if many sinnes lie hidde in vs (for who can tell how oft he offendeth, who can say, he is not crased?) if our cleannesse be fil∣thie, if our light be darknesse, if our health be sicknesse, how filthie is our filthinesse? how

darke is our darknesse? howsoeuer is our sicknesse? And how truly is our body called abo∣dy of death? If then we had any hope of our recouery, it would make vs look for our Phy∣sition Christ.

CHAP. LXIII. Of Physicke and Diet, Sicknesse and Health.

IN that Christ doth vouchsafe to bee called our Physition, and to bee so, it doth great∣ly commend vnto vs his kindnesse vnspeakable, and mercie vnmeasurable, that hee would come downe from heauen from his throne of glorie, to become a Physition* 1.1859 to heale our desperate diseases. More that hee is no common leach, but such a one as wee may safely put our liues into his hand, it wil appeare easily if we consider the properties of an expert Physition, in whom these three are chiefly to be considered and required. First a sense of the infirmitie, wherby in looking wel ouer vs, we may know the disease the more* 1.1860 throughly. Such a one was Christ, Esay 53. He had good cause to know our infirmities, he needed not that any should counsaile him, he knew what was in man. Secondly, a very rea∣die* 1.1861 and willing minde to heale them, and take paines with them that are diseased. This also was in our Sauiour, Esay 64. The Spirit of the Lord is vpon me, in that hee hath an∣nointed me, that I was willing to heale the broken hearted, & preach forth the acceptable yeere of the Lord. Thirdly, a facultie and facilitie in healing. This also was in full measure in him. He went about, saith Matthew, doing good, healing euery disease and maladie a∣mong the people, which may far more fitly by way of a Metaphor, be translated vnto the soule, where after a more singular way he worketh great masteries, and doth great cures. This is the comfort of all comforts to the groaning soule, to haue a pitifull, a willing, and a skilfull Physition to looke vpon them, and take them in hand.

2 When sicknes or any affliction is vpon vs, wee must take heede that wee indent not with the Lord, but learne presently to liue righteously, and to profit by whatsoeuer is laid vpon vs, though we see not present release. For if the crosse onely humble vs, and wee be not humbled in heart, what shall we be when the crosse is gone? Therefore let vs see the Lord, and bee humbled, because it is his doing, and with our whole heart subscribe there∣unto, and let the Lord remoue it in his time, so that we presently profit by it.

3 A certaine man who had bin three yeeres pained with a grieuous disease, and finding* 1.1862 no remedie by Physick, wished many times to die, and yet when he had better considered, he humbled himselfe and said with his heart, If this lie on me all my life, yet wil I serue 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 shew great repentance for the time. But when the time of their examination and course of Iustice is past, then also is their pietie past, they are neuer the better; which shew∣eth that they were not truly humbled, neither receiued any profit by their present correc∣tion. But let vs learne to profit by both, namely, by the immediate, or mediate hād of God vpon vs, and know that if the Lord forgiue our sinnes they shall be forgotten of men, and if we shame our selues, and be truly humbled vnder his hand for them, then the Lord will take away our shame, and whatsoeuer affliction in his due time.

4 If wee promise amendment in the time of our trouble, and yet followe it not in the* 1.1863 time of prosperitie: it is for hardnesse of heart. For Pharaoh his example is for to feare, we must not put it off for time to come, but presently learne to amend our liues, otherwise the Lord may deale with vs as he did with him.

5 When sicknes or any other trouble doth afflict vs, if we would know▪ whether it pro∣ceed from the fauour & loue of God towards vs, let vs learne to see it in the example of the theefe on the crosse, who fled vnto God, profited by the crosse, and would that others also* 1.1864 should so do: for if we can in trouble flie to God, not to witches, and profit by our crosse, which in it nature is able to make vs worse, whereunto also Sathan will set to his hand; if wee desire to amend our life, and that others also should amend by our example: by these

fruites we may see that our sicknes is sanctified in Christ, and all other our troubles are al∣so sanctified in him. For God would not haue receiued vs so graciously in the sacrifice of his sonne Christ, if he ment to destroy vs, he hath giuen vs so many pledges of his loue: So we may reason with our soules, as Manoal••s wife did with her husband, ludg. 12. 23.

5 Seeing God created all things, nothing hath vertue in it, but as God giueth it; and when it pleaseth him he taketh it away. Our father Adam liued with hearbs, and yet should haue liued for euer; but we haue many other things for our nourishment, and yet liue not. Again, our fathers before the flood liued longer than we do, yet had not so many ••••shes as we haue. The children of Israel liued fortie yeeres with Manna, and Moses and Elia▪ liued fortie daies without meate: all these teach vs, that man liueth not by bread onely, and that the want of the creatures doth not necessarily cast vs into diseases, but that it is our si••••••e which casteth vs into them. Meate doth not nourish vs, Physick doth not heale vs, and the creatures doe not strengthen vs, but the Lord doth all in all, as it pleaseth him, to trie his children, or to punish the wicked.

6 In corporall blessings, if we haue not the spirit to teach vs, that by the word, and by prayer they are sanctified vnto our vse, if we cannot receiue euen euery morsel of meate at Gods hands, as tokens and pledges of his fauour, surely we shall either at the last be brought to loathe them, or to set our hearts too much vpon them: so that the Lord shall be constrained to take them from vs, to make them ••ot, melt, and stinke, so that we shall not finde them, nor haue any good, holy and profitable vse of them. Contrariwise, if the spirit doe teach vs, and assure our hearts, that all the creatures of God are sanctified vn∣to vs by the word, and by prayer: then shall we giue God due glorie in them, finde profit by them, and haue them so long continued vnto vs, as shall be expedient for vs. Some do looke on the word of God onely to get knowledge, or to be as others are, at the last it will* 1.1865 be loathed of them. So the Minister of God if we like him onely for fauour o•• some gifts that he hath, and not for that he is the minister of our saluation, we tha•• quickly either make him an Idoll, or else vtterly despise him. Therefore if we will alwaies haue them in due estimation, let vs acknowledge them to be such as labour for our saluation.

7 As oftentimes it falleth, that some men receiue naturall sicknesses from their natu∣rall parents; so doe some likewise receiue from their naturall parents naturall sinnes.

8 When some had admonished him for making mention of old sinnes when he was at the death of any: he said first, I esteeme not men as they are in the time of their sicknesse, but ordinarily I measure them, as they were in their liues. Againe, they are not guiltie of olds sins in death, which repented truly of their old sins in health, and life. Besides, if they be not guiltie, my prayer or speech hurteth them not, but profiteth others: if they be guil∣tie, the trouble of them shall turne to their good, in that they shall finde the iudgement of this world, and escape the finall iudgement that is to come.

9 He thought that there should not be one Minister for the sicke and the whole in the* 1.1866 time of the plague, but that one should minister to the whole, whilest their owne Pastor tended the sicke.

10 So greatly he reioyced in troubles, that he would not wish to be vtterly freed from often infirmities, because the Lord had very much by them prouoked him often to exa∣mine himselfe.

11 A certaine godly and especiall friend of his making knowne his purpose in taking* 1.1867 physicke to helpe him in a lesse infirmitie, he said, Sir your physick may ease you of some paine, but I hope it shall not purge you of the fauour of God: for although you be eased in this, yet for that God loueth you, he will meete with you in some other thing.

12 Asa was reprooued, because he sought not the Lord when he was sicke of the gowte, which was a punishment of his vnlawfull couenant, 2. Chron. 19 though it came of his age and trauaile. The children of God must so thinke of the meanes, that they see God disposing nature, & destituting them of grace, if they faile in the right vse of the meanes. Many now adaies in sicknesse goe to the Physitions with Asa, neuer considering their sins, the iust cause therof. It is good to seeke to the Physitions, so that God be first sought to by repentance of that sinne, which we thinke to be the cause of the same. But when the Physi∣tion

cannot helpe them, and when they know no cause of their sicknesse, but are strangely stricken, and suddenly, then they are found, and say they are taken, as Moses Exod. 4. iud∣denly* 1.1868 stricken saith, that the Lord hath met him: so the strangenesse of the thing did soo∣ner bring him to God. Therefore as the children of God are by this meanes sooner brought to God, as Moses and Iob; so the wicked in the like cases doe flie further from God, and thinke it lawfull to goe to witches, when their Physitians cānot help. Let vs then both in ordinarie and extraordinarie meanes of blessings and punishments alwayes con∣fesse, that the hand of the Lord hath wrought it, and seeke to bee cured of him by whom we haue been wounded. And let vs so looke to the meanes, as that wee first reconcile our selues to God for our sinnes, and pacifie him, in that hee may blesse, and not curse the meanes of Physicke.

13 The Lord sendeth plagues one greater than another, yet alwaies threatneth before the plagues doe come; so that if wee would profit by the threatnings wee should preuent the plague that it should not come. And this vse ought we to make of the threatning, that so we may escape the iudgements by profiting by the word, and by them.

14 Some will say, that they doe not finde in themselues those fruits of true repentance,* 1.1869 by their sicknes and troubles, which are set downe to bee in the children of God. Such must take heed that they doe not denie that which God hath wrought in them. Iob could neuer be brought to doe so. But if thy afflictions continue, and thou findest not that profit that should be in thee, reason thus with thy selfe: I am the child of God, and am afflicted, and yet profit not as I ought: therefore God doth continue the same vpon me, that I may reape due profit by it. Therefore I willingly yeelde to the crosse, and take it vp▪ but if thou feelest not this, yet if in thy heart thou doest loue Gods word, and his children, and all goodnesse, and hatest sinne, and all wickednesse, thou must needes be his child, and there∣fore* 1.1870 be comforted: for because thou art not humbled, therefore thou reapest not the fruit of affliction, and therefore they lie still vpon thee, that at what time soeuer thou art hum∣bled, the Lord may take away the crosse, and giue thee the fruite of thine afflictions. For when thou art humbled, he will cease to afflict.

16 A godly Physition in the time of persecution hauing three patients resorting vnto him, to be cured of one great euill, said: this strange disease and sicknesse be tokeneth some strange sinnes and corruptions to be in you, and therefore if you will by me be freed from the sicknesse, reconcile your selues to God that he may free you from your sinnes. They all at once excused themselues, wherein they bewraying their great ignorance: the Phy∣sition vnripped their liues, and at the first inquired of them, if they did not frequent the Masse. They could not plainly denie it, but couertly excused it, saying, that therein they did but as others: which when the man of God perceiued: haue you so highly displeased God, and know not of any sinne to be in you? goe your wayes, and first learne how grie∣uous your sinne is, before God: for the Lord hauing laide his rod vppon you, I dare not take it off, vnlesse yee shew fruites of repentance. And thus he dismissed them, vntill they knowing and acknowledging their sinne, with griefe returned, and afterward were healed.

CHAP. LXIIII. Of Sathans practises, and of Schisme and securitie.

THe Diuell setteth an high estimation of a man, for that (as wee may reade in the Gospell) hee thinkes himselfe whilest hee is in a man, to bee in a palace; but when he is out of a man, hee thinkes himselfe in a desert. Hereof it is, that being cast out, hee keepes such roring, foaming, and trembling, as is wonderfull. Paradise, one would thinke, might haue delighted him being so beautifull: yet hee esteemed it but as a wilder∣nesse in respect of Adam.

2 The Diuell hath a palace of pleasure and a court of libertie for those that he his: but if wee will bee the Lords, wee must be hedged in and stinted, wee must not goe awrie. The

Diuell will let you doe, speake and thinke what you will, the more libertie ye vse the better* 1.1871 he liketh your seruice: but God hath a st••••ct house, he will haue the heart, the minde, the soule, the bodie, and the whole heart: this is hard seruice: well, it is easie to enter seruice with the diuell, if one say, I will serue you freely, if another say, I will bee a retainer to you, but I will weare Gods liuerie, all shall be receiued, none refused. If you be well, the Diuell is well: if you be quiet, he is quiet, but this is a miserable seruice.

3 The Diuell is very painefull in his assaults. Hee workes with Christ, and doubles his* 1.1872 temptations on him, and pursueth him all his life long. When he gate Dauid once to con sent to adulterie, then he trebles his blowes, hee causeth him to make Vriah drunken, he v∣seth deceit, he causeth him to murther Vriah, yea, he murthered many with him, he wil not be contented with the borders, but he will assay to take the principall citie. Take Peter for an example: first he comes long behind: secōdly, he was haled in by the shoulders, thē 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 Diuell his sophistrie, as in good things, to seuer the means from the end, so in euill things, to separate the end from the meanes; Dauid ioyneth both together, Psalm. 119. I am thine, oh Lord saue me: The Diuell perswades vs, that God will saue vs, but* 1.1873 makes vs neuer looke to that, I am thine. In euill hee beareth vs in hand wee may vse the meanes, and neuer come to the end, and so clips off halfe, as when he can suffer this, Eccles. 11. 9. Reioyce, O young man: he would leaue out this, but thou shalt come to iudgement. But these hath God ioyned together, and neither the subtiltie of youth, nor any witte of man, nor all the diuels in hell can separate them, the pleasures of the flesh▪ and the iudgements of GOD. As to our first parents, Ea••e yee shall not die; To whom some Salomon might haue saide, if it seeme pleasant to you, Eate it, but death shall come: So in these two that Ezekiel hath ioyned; the ease of the Pastour, and the blood required at his hands. He might haue saide, goe too, build you Tabernacles, where you may take most profit, and giue eare to nothing, yet God shall bring you to iudgement, God with a chaine of Adamant hath knit the pleasure of the world with iudgement, he that hath one must haue both.

5 It is often the pollicie of Sathan, to make vs trauaile in some good things to come, when more fitly we might be occupied in good things present.

6 Wee must be proude against Sathan in CHRIST, and humble to all men in Christ.

7 Sathan will tempt vs, though hee cannot ouercome vs.

8 As GOD and his Angels are about vs, so is the Diuell and his Angels: and as the good Angels haue not bene seene, but extraordinarily: so are the euill Angels, and he that depriueth himselfe of this meditation weakeneth his Faith. For it is to our comfort, that* 1.1874 though we be in daunger, and no man by vs, yet GOD and his Angels are with vs to keepe v••▪ And this meditation ought also to humble vs, that though in euill doing no man can see and hurt vs, yet the Diuell, and euill spirits still houer ouer vs. Againe, we must know, that as the Angels haue appeared to good men for speciall defence: so the soule spirites may appeare to some men for speciall sinnes: which euill spirites are not the soules of a∣n••e departed, as in the blind papacie it was imagined, but the euill spirites in the Ayre, as the Apostle speaketh, Ephes. 6. 12. which are there truly called the Princes of the darkenes of this world, because they doe as Lords, command, and sway in the blinde soules of men, Ephes. 2. 1. 2. Iohn. 1. 4. 5.

9 Experience teacheth, that manie meddle with the matters of the Church, which are senselesse and barraine in the doctrine of Newe-birth. But alas, what if a man knewe all things, and knew not himselfe to bee a new man in CHRIST? all is nothing. Wee must stirre vp our owne sluggishnes, by the forwardnes we see in others, so shall we rightly pro∣fit by Gods graces in them.

10 If wee play with our owne affections, sinne in the ende from sport will spurre vs to confusion: for though we be giuen to flatter and presume of our selues, that being twist or* 1.1875 thrise spared we dare sinne againe: yet we must know that the Lorde will recompence his long carrying with wrath in the ende.

11 As a man being out lawed, may take his pleasure for a while, but whatsoeuer and wheresoeuer he may be taken, he must yeelde to the punishment which by verdict he is

appointed: so the wicked on whom sentence of damnation is alreadie passed, may for a while shake off their paine with vaine pleasure, but afterward they shall bee arrested, and carried violently to the place of woefull execution. But for the godly vnto whose consci∣ence,* 1.1876 the assurance of their inheritance of heauen, by the euidence of the Gospell and ••eale of the Spirit is ratified, all the diuels in hell shall not preuaile against them, but in death they shall bee warned to make their open appearance in the day of the resurrection, yet as honest and before the Iudge, and not as fellonious offenders.

12 It is a fearefull thing to be ouer quiet with our selues when we haue sinned: for the* 1.1877 way to draw sinne with Cart-ropes, is, not to bee grieued with sinne; and the casting or sha∣king of temporall griefe, is the way to eternall griefe. When wee haue sometime quaked at sinne, which wee haue seene in others, and afterward (although wee like it not yet) if wee dislike it not with as great indignation, as we were wont to doe, but by little and little wee* 1.1878 can well away with it: It is greatly to be feared, that by degrees wee shall fall into the same sinne or sinnes our selues.

13 Many that are not meere euill men by securitie, haue fallen into the hands of Gods* 1.1879 iudgement.

14 It is the righteous iudgement of God, that there often is most deadly enmitie,* 1.1880 where hath bene worldly and carnall amitie. If there bee any hatred risen betweene our* 1.1881 selues and such men, who haue bene our friends, let vs examine our selues if wee ••ought first to please God aboue all, and then to please them by good meanes.

15 Gods iudgements are most suddaine, and when men are in greatest delight. Euen* 1.1882 in the Sun-shine Sodome was destroied, and in the banquet time Iob•• children were slaine: therefore wee are to learne to bee most warie and watchfull, and then most to suspect our selues when the world thinketh least of euill, and is most secure.

CHAP. LXV. Of Parents, Education of children, Gouernours of youth, and Care of posteritie.

WHen children haue infirmities, their parents are to see and consider whether they* 1.1883 haue not receiued such sinnes from them. If they haue, they are rather to pray for their children, than too much to correct them, least they persecute their own sinnes in the persons of their children.

2 When Moses was to goe at the commandement of the Lord into Aegypt, he first re∣turned with his wife to his Father in law Iothro, to haue his leaue of him, thereby shewing his dutie and obediēce vnto him, that so he might giue no occasion of offence, and might auoid all appearance of euill: so must all the children of God, be carefull in the like case, and not to excuse themselues by good meanings.

3 The Lord is carefull that his workes should bee recorded, and that not for his owne cause; for he knoweth them wel, not for the age present, for that many remember it, but for posteritie to whom he would haue it to come, that in them, thereby hee might bee glori∣fied. Therefore the Lord made choyse of Iosua, to whom he would haue Moses to rehearse* 1.1884 the victories which he had giuen the Israelites ouer Amaleck & his people, that he might not be proud thereof nor glorie in his owne strength, but that hee might giue the glorie wholy and onely to the Lord that gaue it. Secondly, that thereby he might be prepared to helpe the people, and to gouerne them after Moses departure. And this must teach vs to pray, that the Lord would euer prepare such as may be profitable to posteritie. And there∣fore in the 78 Psalme, God commaundeth that the workes of the Lord, should bee taught to posteritie, and so saith Paul to Timothie, deliuer this to men, which may be fit to deliuer* 1.1885 it to others, &c. From whence wee may learne, that when the Lord will haue a blessing continued to any people, he wil also prepare instruments to conuey his blessings to poste∣ritie. But when the Lord will not continue his mercie, then will hee depriue them of the

meanes. Seeing then in our time men are carefull onely for themselues, and few care for them that shall come after, and that so few regard to Catechise their families: these things, I say, are signes, that the Lord will not continue those mercies to our posteritie which we* 1.1886 doe now enioy.

4 Youth especially is to take heede of pleasure: for though fire be good, yet in fl••xe or tinder it is not good; so though pleasure be good, yet pleasure in youth is not good. We* 1.1887 neede not plough for weedes, 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 liue grauely hereafter in their age. This is to make a couenant with the diuell, as the diuell said* 1.1888 to Christ, I will come out: but the time is not yet come: so we will leaue pleasure when the time comes, and in the meane time he keepeth vs in a purpose. Young men make their sinnes of a double die, Crimzen sinnes, they become a disease of the bones, and custome is* 1.1889 turned into a necessitie; whereupon diuers say, I would faine but I cannot leaue them, of these if one recouer, fortie rotte away.

5 If Sathan can make our youth an vnprofitable age, in all the ages following little good is to be looked for. For if yee once nip the blossome, where is the hope of the Au∣tumne? Where may we looke for fruite? Well, if we will needes vse our pleasure, then must we set downe some measure. The diuels rules neuer haue exceptions, but Gods Saints must learne restraint; we must neuer 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 haue them. There must be the least lusting of these outward things, because there is least vse of them. If a man cannot want them, he will abuse them when he hath them. It is* 1.1890 true that Ierom saith: The beginning is honest, but the greatnesse is deformed. And that al∣so sinne is very reasonable in the beginning & very shamefaced. Thamar went first to play the whore with a vaile before her face, but now with an open face: first honest recreation, and then a pleasure of vanitie, recreation before labour, to play before we study, we vse pleasure, but to no good end.

6 There is a generall rule, wantonnesse is the beginning of sinne. We see in Esau, to* 1.1891 what great prophanenesse his wanton pleasure in hunting grew. So in the Scriptures there can be found none other beginning of Salomons fal, but this, that 1. Kin. 3. whē he had spent seuen yeeres in building the house of God, he spēt thirteene after in building an house for himselfe. This was scarce a good proportion, to bestow thirteene yeers on his own house, and seuen yeeres on God his house, and the Apes and Peacocks that he brought into the land, set the people in such vanitie, that they vanished away in their wanton thoughts. Idlenesse and trifling be the callings of Gentlemen now adaies, as also needelesse expen∣ses. 1. Tim. 5.

7 If euer we would haue the Church of God to continue among vs: we must bring it into our households, and nourish it in our families.

8 A certaine woman saying without pittie at the birth of a poore childe, here is the mouth, but where is the meate: had this saying replied on her at what time she brought forth a child which died, here is meate, but where is the mouth?

9 Wee are not to iustifie our selues before God onely by faith, but wee must also* 1.1892 iustifie our selues by good workes before men: so that we must not onely labour for our selues, but endeuour to stirre vp others also, and looke one on another, as the Cherubins did, and tell things one to another, as Iohn tolde his brother. We must be carefull for one another, and that not onely for the time present, but for the time to come. This we are bound to doe, and our common dealings ought to bind vs thereunto. We prouide for our children, should we not prouide for the Church which is spiritually tied vnto vs? Surely, if we consider the plentie and peace, which we enioy, we shall see that it is not for our deserts▪ for we abound in sinne, and none iniquitie is wanting in vs, but it is the bloud of the Martyrs, who haue purchased this so dearely. For these daies did they sowe with teares, and we haue reaped them with ioy. Now, if we will not haue our posteritie to reape the teares of our liues, then let vs be carefull to sowe the good seede of godlinesse, else they shall feele the smart. The meaning is this, that they which haue

househouldes and haue beene called themselues, should labour to leaue behind them a go〈…〉〈…〉eed for the continuance of the Church, as we see in Zache, vnto whose whole house •••••• Lord Iesus brought saluation. It is a fearefull thing to hasten to be worldly, and to lin∣ger to an euill thing is an holy lingering, and to make hast to godlines is a godly hastines. Elisha must not salute any, whom he meeteth; the Apostles must not tarry to talke with a∣ny* 1.1893 in their iourney, and why? The Lord requireth great hast in his busines. It is profitable to make hast to heauen, but it is no wisedome to make hast to hell, yet to doe well we finde a Lyon in the streetes, but to doe euill, there is no hoe with vs. Well, the kingdome of God suffereth violence, we must make hast to it, and beware we linger not as the foolish Vir∣gins, to store our selues with Oyle and to furnish our selues with the graces of God.

10 Iob saith, wisedome is not found in that land which liueth in pleasures. If you finde a land of good fellowes, you may seeke somewhere else, for wisedome is not there. If God hath appointed, Gen. 3. that none should eate a crumme of bread without the sweate of his browes, how much more the bread of euerlasting life? If they be not able to direct themselues, the next way is to seeke counsell of others. But, as Horace saith, This age will beare no admonition. Rehoboam thought his owne counsell best, more resolute at twen∣tie yeares, than at fiftie, yet reason is but as a gristle in vs. Set them in a good way, and yet be vnconstant in it, desirous to trie conclusions easily drawne from euill, and yet they will easily slip the coller, and turne to euill againe.

11 There is no sacrifice so acceptable to the Lord, as for youth to striue with this dou∣ble,* 1.1894 triple and seuen fold corde, to abandon all pleasures, before we haue tasted of the ho∣ny with Ionathan. It is acceptable I say before a taste, not after a loathing: God loatheth such seruice, when the streame of affection is weake. Looke how many baites and snares Sathan hath for sinne, so many remedies hath God to crowne vs. But young men will haue their reasons, I will doe 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. Againe, in our time we must not looke for longum, but opportunum, this is the time of saluation. It is in man as in o∣ther things, in breaking of Horses, luring of Haukes. Vegetius in his fourth booke De remi∣litari had rather haue a Souldier that neuer learned to fight, than one il brought vp in war∣fare. Timaeus requireth a double tuition for a Scholler, that had beene ill brought vp. The diseases of the spring are more curable than those of Autumne: So the sinnes of a young man are curable, if they take not many surfets one vpō another. In youth it is easiest to re∣sist the pleasures, which we neuer tasted of. If a young man then say, I will tarrie vntill I be old, before I resist sinne, it is as much as if he should say, I am strong now, I will stay till I be weake. This is the indignitie of our reason, Esay 2. There be sinnes called purple, cri••zen, sinnes of a deepe die. If it be right purple, it was died both in the wooll, and in the threed. So if Sathan doe die vs before we are made cloath, in our youth, whiles we be wooll if we be so died, it is like to sticke by vs. 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 Lambe. When a man hath long had a trustie seruant, he is loath to forgoe him, he wil rather giue him dou∣ble wages, so is it with the diuell, and thus for their continuance. Augustine said of a young man that had liued riotously in his youth, and afterward sodainely conuerted: I grant true repentance is neuer too late, but late repentance is seldome true. Therefore to make sure worke, let vs carry the yoke in our youth. Often God doth punish the want of his feare in our youth, with the want of wisedome in our age, he punisheth the flesh with the world. Oh saith Iob, all these things that I suffer, are for the sinnes of my youth, his conscience accu∣sed him of nothing else.

CHAP. LXVI. Of Gods worship, and of Religion true and false.

ALthogh the word of God is alwaies in season to be ministred: yet mens harts (because of their corruptiō) are not alwaies in season to receiue it.

2 The Diuell doth oftentimes bring men to superstition in a good* 1.1895 thing, that afterward hee might procure them to leaue it off vtterly.

3 Superstition doth breake off loue in all estates.* 1.1896

4 ••is a great and secret offence through the corruption of nature, to perswade our selues that we may goe to see idolatry, though in heart we consent not vnto it. But doubtles as by the iudgment of God we often fall into that sinne, which before we did not know, so the offence is great. First, in respect of our corruption which naturally is giuen to superstition, Secondly, in respect of our brethren, if they bee strong, to grieue them; if they be weake to offend them. Thirdly, in respect of Gods glo∣rie, the zeale whereof should make vs with heroicall spirits, to crie out against such sinne.

5 In the first Commandement the substance of Gods worship is set downe, in the se∣cond* 1.1897 the meanes, in the third the ende; 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 soule, and therfore let him that hath an eare to heare, heire: he that hath a tongue to speake, let him speake; hee that hath hands to lifte vp, let him lift them vp: and hee that hath knees to bow, let him bow them. There are strāge speeches to this end in the scripture that not only they that haue tongues should praise the Lord, but euery thing that hath breath; yea, hee requireth to be praised of euery bone in the bodie. The right & title whereby God chalengeth this seruice of our members, is because wee are his, and when we were not his, hee redeemed vs with a price. First, the clay whereof we are made was his, by creation of right he may claime vs: he fin∣deth* 1.1898 vs here at his own charge, cost, and expences, and so by the testimony of the booke of his prouidence we are his. The LORD by bleeding from his heart by the speare, from his hands & feete by the nailes, from his head by the Thornes purchased vs to his seruice, and therefore his title to the bodie 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) re∣quireth the seruice of the bodie. So many then as refusing the congregation, making the corners of their chambers only witnesses of their religion, detract from the Lord his wor∣ship. But they excuse themselues with fearing the suspition of hypocrites, an easie slander, a thing that none can purge himselfe of, a case therfore to be referred to the Lord himself. But these men of all other do euill in speaking against hypocrisie: for if they be no more inward than they are outward, if their Chamber-holines, be no more than their Chappell∣godlines, then are they of all men most miserable. Reade Psal. 122. and 84. and 68. and we shall see the Prophet Dauid highly to magnifie that which they smally account of.

7 Many carnall men thinke they can trust in God and in riches too: they will carrie* 1.1899 two bowstrings into the field, that if one faile another may serue. But we must serue God either euer or neuer, either in all or in none, either euery where, or no where. These mē will not say with Christ, one thing is necessary, but they will serue God and the world. Thus some pray to God, and perform their vowes to the diuel, some are only retainers to Christ and beare his liuerie, but are indeed the seruants of sinne and their owne corruption, some beare the marke of God in their foreheads and in profession; but they beare the marke of the beast in their hands and conuersation: wee dare and must credite the Lord with our soules, why should we not credite him with our bodies also? God knoweth that wee are but fraile, and he hauing made vs, will surely preserue vs.

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 Psalmes, that we must come before the face of the

Lord, and they that eate of the sacrifices are said to eate with the Lord. Therefore when we come to heare the Word, to or pray, to receiue the Sacraments, we come euen before the Lord, where he sheweth his presence more cleerely, although wheresoeuer we be we are in his presence: for as the power of the Prince is ouer all the land, yet his chiefe presence ••••••••* 1.1900 the Court; so is the presence of the Lord chiefly in the house of prayer, though he be euery where: which if men would rightly consider of, then would they also take heede with what feete they enter into the house of the Lord, and would not ••e so bolde as to come thither* 1.1901 without preparation, nor to passe away without any meditation of that which they haue* 1.1902 done or heard. The want of this perswasion causeth all carelesnes, both before and after, and when wee are present. If this kinde of dealing will not bee liked nor allowed of any worldly Prince; that men should bee admitted to the Chamber-of-presence, and yet care not what they speake, nor how they b••lieue themselues: surely the Lorde will not alwayes beare with such as abuse the house of praier, and ••••reuerently behaue themselues in his ho∣ly presence: though for a time hee suffer them, yet certainly in the ende he will be sure to punish it most grieuously. Therefore we had neede to be watchfull ouer our selues both soules and bodies, least by abusing our selues before the face of the Lord, we prouoke him* 1.1903 vnto anger, and cause his displeasure to fall vpon vs.

9 In the beginning of our gracious Soueraigne her raigne, it was vsually said, that the dearths that then were, was for the New learning. Afterwardes the Lord sent peace and wealth, as wee doe now see: whereby he giueth vs to vnderstand, that it is he that brought them from poperie, so that now hereafter none can complaine. Wherefore they doe sinne* 1.1904 very grieuously that shall say the Gospell hath brought dearth, diseases, and warre▪ For we can all testifie, that the Gospell hath brought peace, plentie, and health, which if wee will not belieue, then the Lorde will roote vs out, though for his Name and glories sake, and for his Sonne Christs sake, he will raise vp a seede after vs, that shall confesse this to his glo∣rie, as we see in the example of the Israelites, which had a Iosuah and a Caleb. But as hee pu∣nished the Aegyptians because they were ignorant, and the Israelites because they abused knowledge; as hee punished the Israelites because they would not worship him, and puni∣shed the Aegyptians because they would not suffer them to worship him: so he hath puni∣shed the Papists because they were false worshippers, and the Protestants for that they a∣buse* 1.1905 the true worship: and as hee punished the Papists, because they would not suffer the Lord to be worshipped; so will hee 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 gaine by hearing the Word, can we liue by prayer? Our* 1.1906 household must be prouided for: if we could come by our liuing so easilie as some doe, or if wee were as well to liue as such a man is, we would serue God then as well as any of them, they may serue God freely, and without any cares to hinder them, we must take p••ines for our liuing, necessity calleth vpon vs to follow our labour. But dost thou not know••ô man, that the Lord leauing thee in this neede, doth now proue thee, whether thou serue him for thine owne ease, or for his glorie sake? If thou doe not now discerne of thy temptation, and applie thy self to the seruing of God, in hearing, praying, reading, & thinking of his Word, but doest in a greedy care seeke after earthly things, be sure that if thou be his sonne▪ he wil at one time or other correct thee, & by one way or other waine thy minde from these out∣ward things: but if thou belong not to his couenant of Grace, hee may perhaps giue thee thy desire, and leaue thee also without correction, which is a signe of a Bastard, but at the last he will cut thee off from the things that thy chiefe delight is in, and finally, thou shalt perish euerlastingly in hell.

11 When men will not harken vnto the Truth, then will hee giue them vp to belieue* 1.1907 lyes, and when they will not regard his faithfull ministers, that labour with them to bring them to holinesse, then will he leaue them to such deceitfull workers as shall please them in prophanenesse. And as it fared with Pharaoh and his people▪ that would not belieue Moset, but hearkened to the sorcerers of Aegypt, so shall it fare with all those that will not belieue Gods faithfull seruants, the true Preachers and ministers of the Gospell, but will be* 1.1908 led & headlongly caried away with popish seminaries, and such wicked guides as sowe false

doctrine, and leade them into all errors and heresies. The Sorcerers could not take away the plagues of the Frogges, &c. but indeed they caused moe to come, wherby 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 helpe them out of one, they will helpe to perfect sinne in men, but they cannot rid men out of one sinne. It is proper to the word of God onely, and to the true doctrine deliuered out of the same, that ministreth comfort to Gods people in their troubles, and stayeth them in their distresses, as Dauid saith, Except thy law had been my delight, I had perished in my troubles, Psalme 119. 92. Wherefore if in death, and in troubles wee will bee quickned and comforted, let vs delight in the statutes of the Lord, and wholy depend vpon the doctrine of his word.

12 Moses was not so well when he was in Madian, as if hee had beene in Canaan, yet bet∣ter* 1.1909 than when hee was in Aegypt: for though Iethro had not the worship of God pure in euery respect yet was not he an Idolater. For then Moses would not haue dwelt with him, nor yet haue sacrificed with him, if he had offered to a strange God. Whence we learne two things; the first, that if we haue the chiefe and principall points of religion with vs al∣though there may be some wants and defects, yet that we make much of Gods great bles∣sing therein, and labour carefully & diligently to vse them, shewing our selues thankful to God for them: so wil the Lord in his due time bestowe moe blessings vpon vs, & minister that which is wanting vnto vs▪ Secondly, that the Lord will alwayes haue some to keepe his truth, to the glorie of his own name, and the condemnation of the wicked. Iethroes re∣ligion* 1.1910 may be tried by these notes. 1. That he reioyced more for the deliuerance of Gods people, than for the promotion of his sonne. 2. Because he was carefull to confirme his faith, by the experience of them which had receiued greater graces. 3. Because his ioy did breake out into an open profession of sacrifice. 4. His diuine speech and good counsaile which he gaue to Moses, doth testifie that he was a pure worshipper of God: at the least he held the chiefest, and was not a nouice in religion. By Iethro his example we may learne to trie our religion, if it bee pure, then it worketh in vs a care to vse all the meanes. 2. We take ioy in them. 3. We expresse the fruites of it in our life. 4. We reioyce more at the prospe∣ritie of Gods people, than at our owne preferments or commoditie.

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 neuer so strange a disease. Hereunto agree the Prophets, as Esay 11. where it is shewed, that men as sauage as wilde beasts shall change their nature, and become tame, so that the Prophet* 1.1911 counteth this a miracle: yea, if wee our selues saw the wilde beasts ta∣med, we would count it a miracle. The Fathers thinke that the rege∣nerating of a man is more miraculous, than to turne 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 haue no cause going before, and he that marueileth not at the conuersion of men, he hath not tasted of the gift of regene∣ration, and new birth.

2 Men must first bee made, by feeling of their sinnes, to seeke after Christ; then by an holy faith to finde Christ; and then by newnes of life to dwell with Christ.

3 Wee haue nothing to doe with God the Father, the Sonne, or the holy Ghost, vnlesse we be regenerated.

4 As wee haue taken a vaine delight in the vaine course of this life; so wee must sigh* 1.1912 and pray, to be delighted spiritually in▪ spirituall things. If the blood of Christ hath washed vs from the guiltinesse of our sins, then the holy Ghost hath purged vs from the filthines of our sinnes.

5 The reason why the graces of God are sweetest in our new birth, is, because wee doe after the same, fall somwhat to the flesh againe, otherwise it would not bee so. And regene∣ration (Ioh 3.) is the worke of the spirit only, although in respect of vs it seemeth contrarie betweene vs and the world: for the world thinkes the pleasures present alwaies sweetest: so* 1.1913 doe not the children of God, euen of their spiritual delights, nay they are contrary in ano∣ther thing to themselues, for they thinke their present corruptions and temptations euer greatest, as in sicke men, the last sicknesse is the sorest, but they thinke the present feelings of the spirit euer least, though it may be, they be as great as euer they were before: but who knoweth the cause of these things, seeing it proceedeth wholy from the spirit of God, who as the winde 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 rea∣son we should cleanse our selues. In respect wherof, 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 iudgement, that though in other places he thinkes many things lawfull, or at the least indifferent in their owne nature to be done, yet he will not doe them in the temple. So consequently, if wee be Gods temple (as euery Christian ought to bee* 1.1914 wheresoeuer he goes) we must be cleansed. Againe, for that the Lord hath made vs priests, and we must carry the vessels of the Lord, therefore we must be cleane, Reuel. 1. for priests were to cleanse others, and therefore good reason it was they should be cleane▪ and wee, if we will be cleansers of others, necessarily we must be cleane our selues. Yet there is a third argument, Iere. 31. 1. which is most effectuall, and that is, because our heauenly father is holy. And if this moue vs not, we are rather as seruants holy, for feare of the whip, or we are mer∣cenaries, we will cleanse our selues for hope of reward. God our father is cleane, therefore we his children must be also cleane. God is of pure eyes, and no defiled thing must enter into the new Ierusalem: wherefore we must cleanse our selues, because wee be the Lords Temple, because we be priests, because our father is cleane and holy. A thing is filthy in the* 1.1915 Law, either by touching another thing that is vncleane, or which hath vncleane issue in it selfe, so that there are these kinds of pollutions: the first, if wee touch an vncleane thing: a thing vncleane of it selfe, as a leaper: and thus, if we touch sinne, or the diuel, or any limme of the diuell, which be things vncleane, we shall be also vncleane. 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 baser substance than the wine, though in it selfe it be no meere vncleane thing, corrup∣teth* 1.1916 the wine being mixed with it: In like sort, the creatures the things of this world, thogh* 1.1917 they be not wholy vncleane of themselues, yet because they be things of baser condition than our soules are, if our hearts be set on them, they pollute vs. There is a third kind, and* 1.1918 that is not by touching any vncleane thing, but by committing impure by it owne nature:* 1.1919 and this is the touch of our owne reason, of our owne wit, of our owne imaginations proceeding of our selues, which will defile vs: though wee touch neither the diuell, nor the world. And indeede this is such a kinde of defiling, as comes by a mans owne sweate, or by our owne blood, being polluted in it selfe, as the babe which God passed by, Ezech. 16. 4. 5. From these kindes of filthinesse we must be cleansed. And yet there is another manner of cleansing, and that is put downe for vs, Leuit. 13. 48. where it is spoken of a warfe or woofe which had beene defiled with the plague of leprosie, that shall be washed. And yet although the Priest see it be cleane, it shall not be cleane, vntill it be washed the second time, vers▪ 55. We must proceed from cleansing with sope to cleanse with Fullers earth, and with Nitr••. Now, how this cleansing must be, the Lord Iesus sheweth, Ioh. 15 3. 4. Now are yee cleane through the word which I haue spoken vnto you: but the spirit worketh by the word. In Baptisme wee are cleansed, it is not the water that cleanseth vs, but the spirit which is as a fire: how be it this fire hath oyle to minister matter to it, which is the word. This word is that, which quickeneth and inflameth vs: and this is not only holy in it selfe, but it maketh vs holy al∣so,* 1.1920 if we beleeue it.

8 If wee were to be cleansed but from some kinde of filthines, it were an easie matter, we would easily conclude it. For there is no man, but cleanseth off some filthines, no man

hath all the spots that are mentioned, but to be scoured from all: this makes the purifica∣tion full. It is saide, Herod heard Iohn, and hee heard him gladly, and hee did manie good things. So he was cleansed in many things, but not in all, when it came to the sweete sinne, Thou shalt not haue thy Brothers wife: which should haue made vp all, then hee broke off. When Felix, Acts 24. had heard Pauls matter, he gaue him libertie, but with all hee hoped he should haue gotten some money, so that his heart was not wholly clensed. Ananias and Saphira, Acts 5. gaue a great part of all their possessions to the Apostles: but all came not, they kept backe a peece. Naaman (2. King. 5.) would worship and sacrifice to none, but to the true God: but yet he would haue the house of his master Rimmon excepted, to offer to the God Moloch. So may we say of our times. The Bethulians would haue a tearme to serue God in: they were tearmers, but it was but for a time. This (all) then is that which* 1.1921 makes all perfect. And then it is wittily saide of a Father, of this word Catholike: As it sig∣nifies an Vniuersitie of all, as that God hath a Catholike 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 Catho∣likes that are sanctified throughout, that will wholly cleanse themselues. So then we must throughly be cleansed; that is, both in the flesh, and in the spirit: As 2. Cor. 7. 1. both in heart and in hand, Iames, 4 In the Hebrue tongue it is worth the obseruation, how two* 1.1922 words commonly to this effect runne together: the one is, that wee must bee straight, as were all the Saints, Iob, Paul, and Daniel, who were alwayes straight: So must they be that deale with God; they must haue no crookednes in them: the word (as I thinke) is allu∣ding to the outward timber in a building. The other word signifies Sound. It must not be* 1.1923 hollow, though it be straight. So that these two must goe together, straight, and sound: we must neither be crooked, nor hollow. So referring these to the Saints of God, whom we named, if you looke to their outward parts, they were straight, if you looke into their in∣ternals, they were sound. This then serueth well for two sorts of men, which are both hy∣pocrites. There bee some men that will be are the world in hand, that the best side is in∣ward,* 1.1924 and the worst outward, as the Nicodemites, who, howsoeuer they doe outwardly, inwardly they worship God deuoutly. Others there are cleane skinned, men as cleane as Alabaster outwardly, but inwardly they bee dissemblers, and they are contrarie to the o∣ther,* 1.1925 and beare the world in hand, that the best side is outward. These haue the cleannesse* 1.1926 of the flesh, though not of the spirit: as the other thinke, they haue the cleannesse of the spirit, though not of the flesh, and these be meere dangerous dissemblers. If a man bow to Baal, one may see a spot of his knee, and yet he will haue a cleane spirit, he is an hypocrite. Well, we must not be halfe Christians, wee must be good Catholikes, cleane throughout, cleane both in the flesh, and in the spirit▪

9 The flesh is sure a verie corrupt thing, and wee should soone see it but for the soule, which is as Salte to keepe it from putrifying for a while, which if it be gone, the flesh cor∣rupts streight, which we should see, if we would but take the viewe of a dead man out of the graue▪ It is but a rotten thing, and therefore all that is bestowed on it, is laide vpon that, which in the end will make all as rottennesse it selfe. They therefore doe euill, that lay out all their substance on their flesh, for it will rot: in regard whereof, the Apostle bids vs not to take any great thought for it, or to prouide much for the lusts thereof, Rom. 13. All that comes of the flesh, and all that ends in the flesh is filthie, and therefore we must not make our flesh a Queene, or as a Paradise on the earth.* 1.1927

10 Our Sauiour CHRIST saith, our righteousnes must exceed the righteousnes of the Scribes and Pharisees, therefore not to exceede the Pharisees, not to exceede Heretikes, nay not to exceede the Heathen men, but to want euen the out ward good things which they haue, sheweth that all our Religion is in vaine. And yet to cleanse hand, foote, eye, tongue, and all without, is called but the cleansing of the outside of the platters. But wee must not rest here. We must goe yet further, and be pure in heart: for Blessed are the pure is heart: such shall receiue the blessing. We had great neede to cleanse our spirits: for as they retained the image of GOD before sinne came, so now being corrupted, they are most corrupt. For euerie thing degenerating into a contrarie Nature to that, which it was, is made most contrarie. The honie a very sweete thing, yet when it is often purified,

many haue a most bitter matter of it. So GOD his nature is gentle, and hee is long ere he be prouoked to wrath: but when he is angrie, who is able to abide his wrath? downe goe mountains and hills, and all before him: so the perfectest part of man being euill, is of all things most abominable to the Lord. This deceiues all men, to thinke some good thing is left in them. But if the tongue which speaketh out of the abundance of the heart, haue but the ouerplus and superfluitie of the heart, be a world of wickednes, (as S. Iames saith) how much wickednes thinke yee is in the heart? Nay; the sinne of the spirit is so euill, that the Lord hates the smal smoking stemes of it, euen the very euaporations which ascend out of it. There be some motes in it, which in the darke cannot be seene, as in time of superstiti∣on, because of their palpable ignorance, they cannot be discerned: but when the Sunne beames come, those little motes are espied. Vntill the Sunne-beame had shined to Paule, 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 himselfe. Our fine spirits now-adayes will admit Religion, but they wil mingle it with that filthines, that comes out of thēselues, I meane their owne wittie conceits. Thus we see, that a man that will grow vp to the cleere hope of a better life, hee must be cleansed from all filthines of the spirite, euen from his fi∣nest sinnes: for otherwise they will worke him woe enough.

11 Touching sanctification, wee must haue our direction out of the old Testament, and* 1.1928 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 vnto the Lord, vnles they be sequestred and made im∣propriate to God; so that, if we haue set our very thoughts apart to God, then there is a ho∣lines begun, and then we are meete not onely for meate, but for a sanctified vse. To vnder∣stand this the better, we must know that the Iewes (who referre vs by proportion of sancti∣fication to the signes which the Lawe hath set downe) say, that sundrie beasts seruing for meat only, were not vncleane, but if they come to an holy vse, they were vncleane. So we, though wee be not vncleane in these outward things, yet that is not enough, wee must be cleane also to serue the Temple, & holy, as the Temple that is holy. Now the difference of the beasts vsed in the Temple, and other cōmon beasts, is in this, the beasts vsed to a com∣mon vse were vsed in many things, but those of the Temple, were vsed but to one. So if we be to serue for an holie vse, wee must not be for when and for what we list, but taken vp in thought, word, and deede, to scrue the Lorde: wee are not to bestowe our thoughts on all things, but to referre them to the Lord mediately, or immediately.

12 Certaine it is, that to the cleansing of our selues, as it was in the Lawe, that the go••••* 1.1929 and siluer being cleansed for the seruice of God, had such a defiling by the seruice of Idols, that no water could wash them cleane enough, but being neuer so well purged, yet they must of necessitie passe through the fire: so wee say of our corrupt nature, though wee cleanse it, and cleanse it very oft and very much, being so much corrupted both of it selfe and with the touch of outward things; yet it must needes goe through fire, and passe by death, which must throughly purge it, without which it cannot wholy be purified. For be∣fore an vniuersall cleansing, there must be a dissolution of nature. There may be other ser∣uices* 1.1930 to vse in vs, as there was of those beasts that were for meat: but when we must come to that one and immediate seruice of God, there cannot be any, vntill our nature he dissol∣ued, and are passed through the furnace of death, and so we shall be freed from all filthi∣nes. In the meane season the crackes and breaches of our nature, and the corruption crept* 1.1931 into the bones, sinewes, and veines hidden in the secret parts, betweene the marrow and the ioynts, (whither, the Apostle saith, the word of God doth pearce, Heb. 4. 12▪) I meane the sinnes of naturall corruption shall not be laide to our charge, and for other pollutions in our soules we are to striue against them, and to growe vp in the feare of God, which* 1.1932 (2 Cor. 7. 1.) is to fulfill, as the Virgin Mary fulfilled the daies of her purification, the daies of our sanctification. The word is taken from the text of the booke of Numbers, where the daies of consecrating a Nazarite must be fulfilled. Hee should be many daies in cleansing himselfe, which if they were not fulfilled, his sanctification should not be perfect. So that if the Nazarite coutinued thus vntill the end, then he should be free: but if euen the verie

night before his time was ended he touched any vncleane thing, then all that he did before was voide, and hee was to begin all his dayes againe, for he was impure. For so long as any part of the sanctification is to be done, all is vnperfect. This is more cleerly set downe Numb. 19 11. 12. where mention is made of purifying the third day, and the seuenth day, and if the man touching the dead did not fulfill euery day, then though he came neere the end, and fulfilled not the end, he should be impure still: if he purified not himself the third day, he should not be cleane the seuenth day. So we must not deliuer an holinesse to God for a time, or in some causes, or for some persons: but we must throughly fulfill the dayes of our holinesse, not presenting (I say) a maimed holines: as in the Law it was not permit∣ted for a man to offer a lame or maimed beast, though it wanted but a taile, which was a small thing, yet for that defect the Lord refused it. There are a great manie of professors, which would needes be men sanctified, but they are loathe to be cleansed, and to fulfill the dayes of their holinesse. They will goe a while, a day, or two dayes, they will not come to the third, and then they are vncleane the seuenth day, and so all their labour is in vaine. Others, when they cannot away with this strictnes to continue, say on this manner: Seeing we are still vnperfect, let vs be vnperfectly vnperfect, let vs be vncleane still, let vs prepare riuers of sinne: for Christ shed streames of blood, the more wee sinne, the greater glorie will come to Christ. And thus they stand at a stay, their holines is a standing holines, it fils 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 againe, and at the* 1.1933 yeares end they are as holy as in the beginning of the yeare: they goe & go to the Church, and make many voyages, as an horse in the Mill makes manie circuites, who labours still from morning vntil night, and then he is but where he was at the first: so they are in a mo∣tion from morning vntill night, and at night they are euen where they were when they be∣gun in the morning. There is another sort not standing still, but they make many begin∣nings:* 1.1934 and when they come to the third day they beginne againe, and againe, and againe, still they goe backe, and then they must begin againe, and so they come to holines by fits. These manie beginnings are not good. There is but one motion commanded, but it must be continued, we must fulfill our many dayes, when we haue once begun, we must not de∣file our selues to become new Nazarites. Neither must we stand at a stay, but goe forward; but if happily we doe fall, wee must take a viewe of our selues, that if we fall not the second time▪ we will fulfill our dayes indeede. The equitie hereof stands in this, the Lord respects the fruite, and not the blossome. He calles himselfe 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 fulfill their holines. In regard where∣of, we see Ezech. 9. that the mourners are marked, it is with the letter Tau, which is the last letter in the Hebrue Alphabet, and it betokeneth an ende, to shewe they had not quaumes and starts of well doing, but they were men fulfilling their dayes. Wee know the Trees in Gods Orchyard, are Palmes and Cedars. The nature of the Palme tree is to growe being* 1.1935 young, and to beare fruit continually: the Cedar though it be long indeede ere it grow, yet when they bring forth they beare fruit long, and when they are very olde. So they that are* 1.1936 planted in the Lords house, the older they growe, the more fruite they beare, 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 ouer-abound in mercie, then must we also euen a∣bound more and more, in mercie, grace, and sanctification.

13 It is not possible without affliction to enter in Christs kingdome, except ye sup of that* 1.1937 cup, and be baptized with that baptisme, that hee was baptized with: Why? But here is now no persecution. Surely if wee haue not Esaues sword, we shall be sure to haue Ismaels tongue, and that is worse than a two edged sword, This time will affoord no sharper, but when the beast shall be loosed againe, and when the Dogge-dayes come in againe, wee must learne ioy fullie to receiue the other, and to accompt a chaine of golde lesse honourable, than a fetter of yron, which shall be clapt vpon vs for Christ and his Gospell sake.

14 The bellie was the first sword the diuell drew against man. Paul saith to Timothie,* 1.1938 drinke no more water: in sicknesse or infirmities we haue leaue to drinke wine, otherwise

we must take heed of wine wherein there is excesse. Noah thought that after the great wa∣ter,* 1.1939 wine would haue done him no hurt, but it made him a laughing stock to his owne son. The children of Israel did eate and drinke, and then rose vp to play, for they had not so much lust before meate: and what play plaied they at that time? that which made Moses breake the Tables for▪ anger. Lot did most shamefully abuse his body, where though hee cannot be accused for wilfulnes, yet he may be condemned of negligence. And what chil∣dren came of that stocke? surely the washpot, and the maker cleane of shooes, the enemies* 1.1940 of God his children, which might not be receiued after fourteene generations. Whē Eliah was to be prouided of God, to haue him his Cater, what meate fed he of? A cake bakte on* 1.1941 the coales, and a pot of water: might not God haue sent him rost meate and baked meate? But he knew it was not best for him. So Daniel being in the lyons den, God might also easi∣ly haue caught one of Nabuchadnezzers garde, carrying a seruice vp to the Kings board, to bring meate to Daniel: he seazed vpon Habacucke carrying the Reapers their meat, which I thinke was but a homely seruice. Elisha when he made a set feast for the yong Prophets, they had nothing to dinner but a fewe worts, and there were Coliquintidaes among them too. Daniel durst not venture on the Kings fare, but put vp a supplication, that they might haue nothing but gruell.

15 It is too vnnaturall to yoke the spirit vnder the flesh in most miserable thraldome, to set the crowne on her head to make her a Ladie, and to compell the spirit to take lawes, iniunctions and commandement at her hands; to set her at the helme, and to make her word to stand, and if she say, I will, that thou abuse thy body with surfettings, drunkennes, adulterie, it must be done whatsoeuer it cost. Why this is to set a blind horse, or an vntuly* 1.1942 mad horse formost in the teeme: this is to saw off our owne legge of flesh, and to get vs on a woodden legge; this is to take the Crown, the Scepter, & the kingdome from the Oliue tree, and Figge tree, and to giue it to the scratching and vnprofitable Bramble, which will serue vs to no vse but to scratch vs by the hands. True it is, it goeth well with this bodie of sinne, that it should be so, and it goeth to her heart it should bee otherwise. But alas con∣sider, though to a man ruled by the flesh, adulterie ••ee at the first as sweete as the honey* 1.1943 combe, and as smooth as the oyle, yet the end is verie wormehood: nay, nay, it is a pear∣cing sword. Though wine in the glasse hath a goodly looke, yet at last it ••••ingeth like a Serpent, and biteth like a Cockatrice. Though to be vnruly in wringing and oppressing, grudge not the conscience awhit; though stolne water bee sweete, and bread priuily eaten hath a good taste; yet in the end their mouth shall bee full of grauell, and S••ch••ms whore∣dome will end with a sword, and Achans Baby lonish garment will cost him his hart blood. Farre otherwise is the condition of the soule than is of the bodie: for where as wee haue neede of a table and sundrie meates to cherish our bodie, and of many sundrie drinks to refresh it, of clothes to wrap it in, of medicines to salue it, and of many other things to support and beare it vp to the soule: to the soule there is but one thing necessarie, euen faith in Christ, this is to it the bread that came downe from heauen, the riuers of water* 1.1944 flowing to euerlasting life: this is Esaues coate that smelleth so well in Isaacs nostrels, this is the soueraigne plaister, this is all in all▪ Oh how much better is that, that needeth but one thing? By this faith we obtaine the reward promised vs. True it is wee must fight; and o∣uercomming we shall haue the reward. Howbeit, God doth not onely set before vs the re∣ward,* 1.1945 and intaileth it to vs, but he giueth vs also to ouercome, hee assisteth vs, he encoura∣geth, hee smiteth for vs, he doth all for vs, he giueth vs the meanes: onely this he requi∣reth, that if we feele our selues ouermatched, we will but crie to him, if our heart faile vs to say to him, thou art our buckler. Let vs therefore presse downe the flesh, and exalt the spirit.

CHAP. LXVIII. Of the Sabbath.

IN Exod. 16. 4. we may read how the Lord would trie the children of Is∣rael, whether they wold 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 keepe all the law, so diligent should they be to keepe his Sabbath: and* 1.1946 that they might doe this the better, both in keeping it themselues and committing it to posteritie, the mercy of God is commended herein, that he would giue them double Manna for the Sabbath day. The like mercy he gaue to this people when they were in daunger of warre, that the enemies that day should not in∣uade them. Now although the Lord deale not in the same maner with vs, yet the same pro∣mise is made to vs, to take away that too much carefulnes of prouision, which we might ex∣cuse our selues by. Then we should trust to this promise, and equitie thereof, as Paul allea∣geth it, 1. Cor 8▪ that albeit the Lord vseth not the same meanes to defend vs, and preserue vs, yet we may be sure that he will euer defend vs and minister to our necessitie.

2 The keeping of this commaundement, 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 commandements, when this one was onely broken.

3 The want of the true doctrine of the Sabbath hath bred two extremities. First in Pa∣pistrie,* 1.1947 it brought so many holy-daies. Secondly in the Gospell, many controuersies about the ceremonies.

4 Of the auncient Fathers, some thought that this day was ceremoniall, and therefore was appointed of the Church, as other daies might also be appointed, and haue beene as we see: Other some said it was meere ceremoniall, and now is ceased, so that now there re∣maineth a continuall Sabbath: others seeking libertie, haue beene contented to vse it, as their occasion serued.

5 In Exod. 16. Moses speaketh of the Sabbaths, as a thing that was in vse before, and* 1.1948 came not in with his ministery; & therfore no reason it should be abolished with the same.

6 Whatsoeuer was requisite to Adam in his innocencie, and to keepe him from sinne, is* 1.1949 now requisite in regeneration to helpe vs out of sinne: if Adam being perfite had yet need of meanes, then much more we, whose regeneration is vnperfite.

7 If Adam being cleane from sinne, had yet need of meanes to keepe him there from:* 1.1950 much more we, from whom the dominion of sinne is but only taken away, & yet the rem∣nants of sinne be within vs. This kind of reasoning is good, for we vse it against heretikes, to proue the necessitie of the Word and Sacraments. Adam had need of the Word and Sa∣craments, hauing the word in his heart and in the outward Commaundement, therefore haue we need of these as he had, though we could come to the perfection of Adam (which as yet we cannot) contrarie to the Anabaptist. They will say, we are risen againe; then let them not eate, let them not marrie, let them shew themselues void of all humane infirmi∣tie, which must needs be, if we be risen againe, for then should we be like Angels.

8 The Commandement of the Sabbath is of such nature, that it was giuen for our in∣firmitie, as is manifest, for to him all daies are alike, therfore he blessed it to man. Gen. 2. 1.* 1.1951 In that he is said to sanctifie it, he did it not for himselfe, but for man, as he is said to sancti∣fie or blesse the Creatures for mans vse. A man must labour sixe daies, and leade a life actiue, and the seuenth day he must leade a life contemplatiue, in hauing a spirituall vse of* 1.1952 the Creatures. Why would the Lord haue the garden dressed? euen for that it might be more glorious: for there was the Summer and Winter, budding and falling of the leafe, which the Lord wrought by meanes: Euen as needful was it that the soule 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 vp therein. And this Commandement is for our imitation, it is plaine by this reason, because that the same words that are here to perswade him to the obedience of this Commandement, is vsed, Exod. 20. to perswade all others to obey the same: there∣fore as Adam for his infirmitie stood in neede of this helpe, till hee were translated to the heauens, to leade a continuall Sabbath, so is to vs.

9 The end of Marriage in the beginning, was to preserue man in obedience: since his* 1.1953 fall there came another end to raise him from his fall, and to helpe him in his obedience: so the end of the Sabbath was one before the fall, and another since.

10 The morall lawe was not giuen first by Moses, but renewed, because the Lord had tried them long by tradition, and they profited not, as is plaine in euery Commandement, and therefore this law for the Sabbath was not then first giuen, but renewed as the others were, wherefore it is no more ceremoniall than the rest.

11 In this that the Lord maketh expresse mention of the sixe daies, and afterwards of the seuenth, it appeareth, that the order of continuing the sixe daies, is here noted to be vsuall, and the Sabbath to come after: therefore it was not then first deliuered by Moses, it was before, though much abused.

12 Yea, the ceremoniall law was in substance before Moses, because we reade of Altars, and holy daies 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 euer better than Sacrifice.* 1.1954 The Lord making Lawes, respecteth not what any one man needeth, but what most stand* 1.1955 in neede of: therefore seeing there is mention of Priestes, Sacrifices, Altars, Holy-dayes, and that the Gentiles which had these, borrowed them of the Iewes, it is manifest that the Lord neuer left his people to their owne gouernment in his worship.

13 The Lord gaue the ten Commandements and spake them himselfe, Exo. 20 Deu. 5. Yea Moses added many things: hence we may gather that whatsoeues the Lord spake him∣selfe, it belongeth to all, that which Moses added was for the Iewes, and so is ceremoniall.

14 The Lord sanctifieth this day, when hee commandeth it to holy vses: the people sanctifie it when they so vse it.

15 The Iewes were punished, not for breaking the ceremonie, but for contempt of* 1.1956 Gods Commandement, and for doing it with an high hand: as appeareth there, where he* 1.1957 that gathered stickes is adiudged 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 seene in the lawe of the Fast, wherein no man must worke, for who so wrought, hee should die, not for that he wrought, but for that he contemned the meanes to be humbled: so the like reason gene∣rally is for working on the Sabbath and the fasting daies, that they were not punished for the ceremonie, but for contempt of the ordinance of God so necessary. The equirie is, in that the Lord giueth sixe dayes to worke, and but one to serue him, if the first being a permission doth endure for euer, then doth the other also remaine for euer. And that this permission to worke on the sixe daies, cannot be restrained for any religious vse, it appea∣reth, as in that Adam had the vse of the creatures, & the Apostle doth leaue all things free, and therefore these dayes came not for any religious vses.

16 But some may except, the Lord made holy daies and fasting daies, therfore we may doe so now. Answere, first, exceptions do not take away a generall rule. Secondly, the Lord maketh Lawes for men and not for himselfe: therefore they may not followe him, vnlesse they haue the like reason, as in the day of humbling for any singular benefit, as in the Co∣ronation of the Prince; yet these daies are not taken vp of men, but the Lord bloweth the Trumpet, and in neglecting them it is sinne, for God must haue this prerogatiue onely, to make Lawes. Seeing the equitie of the Commandement is to vs as well as to them, there∣fore the Sabbath belongeth to vs as well as to them. The Lord created all things and gaue them to all, and all may haue vse of them: therefore this is a sure proofe that the reason is common to vs with them, and so this Commandement.

17 The exposition of this Commandement sheweth the same: for the worship of God is neuer commanded, but this also is commanded, and the corruption thereof neuer cor∣rected, but this also aboue all the rest: as may appeare in all places of the Scriptures, where

mention is made of the Sabbath, especially, Numb. 15. And is all this because of the pre∣termitting of a Ceremonie? Would hee not be euer worshipped in spirit? Neuer to de∣light in the Ceremonie? Therefore this was because the meanes of Gods worship were contemned.

18 That it should be changed once it was meet, but neuer to be changed againe: for as* 1.1958 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 doe, therefore it was ceremoniall. First,* 1.1959 some thinke that commandement was but for time of the wildernes. Secondly, the Iewes in euery commandement had something ceremoniall, which wee haue not now being in CHRIST. As in the second commandement, we are to reade, and teach the word of God, it belongeth to vs as well as to them, but to haue frontlets we are not bound. So of singing, we are bound to haue singing as well as the Iewes, but yet not with Organes and such like. So of burying the dead, we are as staightly charged to do it as the Iewes, yet not with oint∣ments, and such cost as they were at. So in euery commaundement they had some thing pedagogicall which is taken away; but the commandement it selfe, is more streightly re∣quired of vs then of them, because it is more cleerly set forth to vs then to them.

20 Not onely they that spend the Lordes day on their pleasures, are to be reproued as breakers of the Lords seruice: but they also which worke vpon 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 sinne; but what they take in hand shall goe slowly forward, their bargaines shall bring but small gaine, they shall haue but little vse of that which they buy on that day. Nay, sometimes they shall see that when they have broken the Lords Sabbath, some iudgement or other doth light vpon them and their la∣bours, so that they will confesse that their Sabbath dayes labors stand them in small stead.

21 Manie will obserue streightly their Easter day, but wee must haue euerie weeke an Easter day, to consider of the benefit of Christs Resurrection; not that we must onely that day thinke thereupon: For as our Father Adam euery day when hee dressed the Garden, should thinke vpon the Creation, yet on the Sabbath day he should wholly giue himselfe to obserue the same: So must wee euery day consider of Christs Resurrection, yet on that day we must doe it wholly, that we may recompence the want of the former dayes.

22 He that keepeth the Sabbath in truth and in conscience, will continually walke vp∣rightly* 1.1960 in his calling all the weeke after; and on the contrarie, hee that is a carelesse pro∣phaner of the Sabbath, if his life be examined, he shall be found to be a loose liuer, if he lie not in some notorious sinne. Therefore if any man desire to walke in the commandements of God, let him labour in conscience to be a sanctifier of the holy Sabbath.

23 Manie will be superstitious obseruers of their popish-holy-daies, and streight kee∣pers of their Easter-day, and then shall all businesse be done quickly, that all may goe to Church: but the Lords day is of small account with them. Yet must we make euery Sab∣bath 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 shewed on vs, & on those dayes must we labour diligently to feele the fruite of them all.

24 Playing should not be on the Lordes day, because mans finite nature being subiect to distractions, is no lesse hindred by pleasure, then burdened with worldly cogitations: yea, and so many are the exercises of religion and loue, both priuate and publike, appertai∣ning to that day, that a man is not able to performe all the number of them in one day,* 1.1961 much lesse then hath he time to follow his delights.

25 Vpon a great raine falling in a Fayre time, not long after the Sabbath, which by the Faire was broken, hee had this working in his heart, how one should order his affections in such a case. First, in respect of God, whether one should not reioyce, seeing men would not be taught by so long preaching, to keepe the Sabbath, that the Lord, euē by his afflictions should teach men his holy ordinance. Secondly, in regard of men, whether he should not pittie them, for that their goods were subiect to such dangers. True it is, that men are to be pittied: but when the question is of Pietie towards GOD, and pittie towards men, it were

better to reioyce that the Lord will through some hindrance of worldly things, tender the obeying of his owne ordinance, than pietie should decay, and so many soules perish.

26 Against them that say the Sabbath is ceremonial, we must first marke, that the Pro∣phets are continuall vrgers of the morall lawe, as for the ceremonies, when they came to* 1.1962 them, they passe them ouer, saying, that God hath no pleasure in them, as Esay 2. and 66. and among the rest, nothing is more namely, and precisely vrged than the Sabbath, there∣fore it is no ceremonie. Againe, grant it to be ceremoniall, and yee shall make God a con∣founder* 1.1963 of the Law and Gospell, a mingler of the ceremoniall law with the morall; and admitting one ceremonie in the Decalogue, why may there not be two or three or moe? Concerning this mixture, many heresies hereby haue crept into the Church: and it cannot be auoided, if we make the fourth Commandement ceremoniall. We know that whē Saul was among the Prophets, 1. Sam. 19. it was a common saying, Is Saul among the Prophets? as if it were no good order, but the Prophets should be among themselues, and Saul with* 1.1964 his companions. A third reason may be, that Christ in the Gospell deliuereth a summe of the whole law, Loue God aboue all, and thy neighbour as thy selfe. But this summe of the law is meerely morall, therefore the lawe, whereof this is a summe, is meerely morall, except wee will accuse Christ for giuing vs a morall summe of a ceremoniall thing. Besides, the Com∣mandements* 1.1965 were but a renuing of the law of nature, for it was written in the brest of A∣dam by the finger of God. Now there became a declining from this lawe of nature, by the negligence of them that should haue taught it to their children. Therfore would the Lord haue it written once for all. But in the lawe of nature there is no ceremonie, for it is the image of God, and whatsoeuer is in God, it is altogether holy and for euer, and ceremo∣nies are holy but for a time: therefore in the image of God, in the Decalogue, there is no ceremonie, and consequenly the Sabbath is not ceremoniall. A fift reason is this: they that affirme the Sabbath to be a Ceremonie, must either say that the Ceremonie is in the* 1.1966 word Sanctifie, or in the word Sabhath: for this is the Commandement, Sanctifie the Sab∣bath: as for Remember, it is but a prouiso, and no part of the Commandement, but the force of the Commandement stands in the word Sanctifie, and it is a Verbe transitiue, and there∣fore cannot be without an Accusatiue case, as Day or Sabbath, and in sanctifying is no ce∣remonie:* 1.1967 Therefore the Commandement is no Ceremonie. Moreouer it must needs fol∣low, that that which is concluded by a reason, is commaunded by •• precept; but in this it is concluded by reason: your labour and rest must bee scanned by Gods labour and rest,* 1.1968 and the Lord laboured sixe daies, and tested the seuenth day, therefore you must worke al your workes in sixe, and rest the seuenth. As much reason is this, that as Christ reasoneth* 1.1969 how the Diuorce being a thing brought in vpon occasion, did not therefore bind the con∣science of the Iewes because from the beginning it was not so, which was as much, as if he should say or insinuate by the contrary, whatsoeuer was from the beginning it bindeth the conscience. So we say of the Sabbath, that it being from the beginning, not onely printed in the breast of Adam, but also sounded in his eares, must therefore binde the conscience.

CHAP. LXIX. Of Thankesgiuing and right vse of the creatures.

NOne can euer praise the Lord, till he be rauished with his greatnesse, and goodnesse, and the want of this feeling causeth vs to be cold in thanksgiuing, euen as our praiers be cold when we haue but small feeling of sinne.

2 And that wee doe in truth of heart acknowledge God to be the preseruer of vs from* 1.1970 all euils, and giuer of all mercies, we may trie by our thankfulnes and prayer.

3 The sin that was in the Israelites is in vs, for the want of one good thing, doth make vs rather to mourne, than the hauing of many good things doth make vs thankfull.

4 We must be thankfull presently and speedily, when wee wil long keepe the remem∣brance of any mercie.

5 Because our faith yeeldeth but drops of thankfulnes, the Lord is constrained to yeeld but drops of his mercies.

6 Being with one afflicted in body and minde, vnto whom the Lord had shewed great tokens of saluation, and fruitfull to sanctifie the present afflictions: he said, I feare not the time of the visitation of them, that thereby doe grow in the gifts and graces of God: but* 1.1971 rather I feare least the time of their deliuerance should be tainted with vnthankfulnes, and so wofully they should loose the fruite of that good which so dearly they purchased of the Lord.

7 Wee haue no continuing citie now, but we looke for another, not that wee may not call these things ours, which are sanctified vnto vs by the word and prayer, and in a good conscience vsing them: but that we should not set our harts vpon them, further than they are sanctified vnto vs, we should not desire to vse them.

1 These outward benefits are promised with a condition, that so far we shall haue them as is for his glorie and our good, with which condition we are commanded to aske them: if then we want any thing, we must know it is not good for vs, but hurtfull: we are to mag∣nifie his mercies, which holdeth those things from vs which are not for our good: and yet giueth vs that by the want thereof, which by the thing enioyed wee could not come vnto. For the thing doth not hurt vs, but our corruptions which abuse it, therefore he keepeth promise when he taketh it away, for he hath made the promise for our good.

9 It hath been the order of the Church, to begin and end their assemblies with praises. And no marueile, for of all sacrifices this seemeth to be most principall. First it was an ex∣ercise in Paradise, and it shall be an exercise in heauen. Againe, this exercise shall conti∣nue, when all other shall cease. For in heauen we shall not neede the word, nor praier, nor Sacraments, nor discipline, but the praising of God shal not cease, being a peculiar exercise of the Angels and Saints of God in heauen. Besides, to this exercise of praising God are all other exercises directed. For why do we heare the word, but that feeling increase of know∣ledge, we may praise God? Why doe we pray, but that hauing experience of God his mer∣cie, we may more amply giue thankes to God? Why doe we receiue the Sacraments, but that being rauished with comforts by them, wee might giue greater glorie to God? And moreouer, if we may coniecture the goodnes of a thing by our vnwillingnes to do it, this exercise may be thought to be the best, because it is the hardest. Large volumes of prote∣stations flie from vs, but in our neede, which would make one beleeue we would be thank∣full, but scarse a word of performing any thing is found in vs, after our prayers be heard: wherin also we are not vnlike to the dissembling Shipmen, who in extreame dangers leaue their Oares and fall to prayer, but comming to the land, they fill Cans, and drowne all the* 1.1972 remembrance of their gracious deliuerie with deepe drinking. In sicknes & health we are full of praying, but the tempest past wee are too quiet and carelesse. It is marueilous in our Liturgie, that among an hundred praiers, scarse one thanksgiuing is found, and yet in euill matters, either by a natural Logick, or cunning Rhetorick, we haue learned to begin a new suite, with a thankfull commemoration of receiuing the old.

CHAP. LXX. Of Temptation.

GOd tempteth vs not as the diuell, or the wicked doe to euil, but to trie in what measure* 1.1973 we haue profited by his mercies, and yet by the same meanes that the diuell doth, but to a far other end, as to let vs see our vnworthinesse, and weaknes of our faith. If wee did throughly beleeue this, that as many benefits or afflictions wee haue, so many baites are for the diuell, and so many meanes for God to crowne his owne mercies, we should bee very carefull to finish our saluation with feare and trembling.

2 If wee doe truly acknowledge God to be he that preserueth vs in mercie from euill,* 1.1974 and wee haue the testimonie of a good conscience: then if the Lord trie vs with want of things, with disquietnesse of minde, &c. wee shall sustaine our selues, because wee knowe it

is not for sinne, but for the triall of our faith, because we haue walked in our wayes, and ta∣ried in our calling, hee hath some ende in it which wee know not, and therefore wee may looke for his helpe and comfort in his good time, and that hee will giue vs wisedome to beare it, or else recompence our wants in spirituall graces.

3 The Israelites had a great temptation, yet many thinke they were not tempted, to bee brought into a wildernes without meate: if hee should trie vs so now, we would bee as rea∣die to murmur (though we thinke the contrarie now) as they were, seeing wee repine if wee want but a little.

4 It is certaine that the Lord doth as wel trie men by benefits, as by want, and a dange∣rous* 1.1975 temptation is it: for as the Israelites were at the bitter waters tried by want; so also were* 1.1976 they tried by enioying the goodnes of God in the Manna: Seeing thē that both waies men are tried, euery man hath to trie what his temptation is, and against what he hath to fight, as if hee be in prosperitie, he hath to fight against pride, securitie and contempt, or smal re∣garding of Gods creatures, with which we must continually striue, or else he shall haue no triall of his faith, nor comfort in that he hath receiued. Againe, if a man bee in aduersitie, then hath hee to fight against distrust, murmuring, repining, vnpatiencie, and such other, which will ouercome vs, if by faith we do not resist them, and so shall we spoyle our selues of the goodnes of the Lord.

5 Herein hath also euery man to discerne his temptation: a man is sicke, and yet not al∣together cast downe; a man is poore, and yet not oppressed therewith, euen here doth the Lord trie him whether he loue him or no, whether he worship him in truth or not. Herein doth the Lord tempt euery one of vs still, when hee commandeth vs to pray but only for daily bread, wee ought therefore herein to take a triall of our selues, but the ouer •••• hart∣nesse of our nature is such, that wee can neuer looke to our owne estate present, wisely to thinke of that, but if we be in pouertie, oh then we would serue God indeed if we were rich: if we be in sicknes, we would serue God if we had our health, Againe, being in health, we thinke we would serue God if we were somewhat tamed with sicknes: if wee be rich, wee thinke we should well serue God if we were in pouertie; in the meane time not studying to glorifie God in sicknes, riches, & health, by thankefulnes for them, and the right vsage of them, to that ende, for which he hath giuen vs them, neither yet regarding in our sicknes and pouertie, with faith and patience to waite on the Lord, being contented to serue and* 1.1977 worship him with whatsoeuer he shal lay vpon vs: for by the want of these things the Lord doth proue vs, whether wee worship and serue him for these outward things, or for the lo∣uing zeale that we haue of his name and glorie: so that if wee cannot willingly come to reade and heare Gods worde, to pray, and receiue the Sacraments, though wee be pinched* 1.1978 with want of things, but we bestow more study, care, and time vpon them, then of this wor∣ship of God, it is a manifest signe, that for these things we serue the Lord, or else we would* 1.1979 not.

6 By the example of the Israelities, we are taught to take heed that our hearts be right∣ly & wholy with God, that not onely in the plentifull abundance of things, we can be con∣tent to serue him, but also euen in want, and in greatest afflictions, knowing that by this meanes the Lord doth take triall of vs, euen as siluer is tried in the fire, that the drosse may bee burnt and taken away. Secondly, that the mettall bee more pure and fine; euen so wee by such trials should not onely haue our great corruptions purged, but wee should also bee made more fit for the vse and seruice of the Lord. For of our selues whether we be tempted on the right hand, or on the left, wee are not able to stand, as we see in the Israe∣lites. So long as the Lord continueth true Religiō with this gouernment, euery man thin∣keth he shall euer stand: but when there shall come a change, there will be a triall: so when God sheweth vs tokens of his loue, wee may thinke we trust in him, but when hee denieth* 1.1980 these tokens vnto vs; there is the triall. When the children of Israel were either in a mo∣derate estate, or in some new deliuerance, they liued very godly, and are commended, but if abundance of things did once make them wanton, they fell to Idolatrie, and when they were in miserie they murmured: where wee see that it is easie to come to generall obedi∣ence, but in particular to embrace it in euery place and time, this is harder. Againe, that is

onely true faith, which in trouble and want holdeth out constantly, and faileth not for any temptation.

7 The Lord doth trie his people many waies, yet but with one thing at once: as some times with want of bread, or with want of meate, or with want of water, he doth not powre all his punishments at once, to let them see the corruption of their harts, because they are ready to distrust for euery thing: and againe, to let them see, that for many things they can∣not be thankfull. This is the ordinarie dealing of the Lord with vs, he doth vs good many waies, he trieth vs sometime one way, somtime another way: & doth not lay all his punish∣ments on men at once, vnlesse their sins be come to the full, and they deserue it: or els if he be minded to take some singular triall of men, as he dealt with Iob, & thus he dealeth with vs, to beare with our weakenes, and to try vs, whether the hauing of many blessings would moue vs rather to follow the Lord, than the want of some one thing would cause vs to for∣sake him. This may be seene in particular trials, as when he giueth a man many things, and* 1.1981 letteth him want his health. If we consider this, we shall see that we are as ready to murmur as euer they were: for if the Lord giue a man two yeeres health, yet one yeeres sicknes doth more make him to murmur, than many yeers of health doth make him thankful. For the want of this will make men deny God, and the Gospell, and to be ready to goe to witches for their health, and will not looke for helpe at the Lords hands. The infidelitie of the Isra∣lites was greatly herein bewrayed, for did God make the waters of Egypt blood? dried vp the red sea? made bitter waters sweete? would not that God also make waters to come out of the rockes in the wildernesse? their murmuring is here therefore very manifest, and our murmuring is now as great as theirs was. For though men thinke that this people did euill to murmur, & think that now there are greater occasions thē they had: let vs cōsider their temptation, and we shall see it will excuse them, and greatly accuse vs. For what temptation was it to haue many children and cattell, and not to know where to haue water for them? We vpon lesse occasions will murmur, for though we confesse that we are in better case thē our fathers were, yet because some haue lesse than others haue, therfore they are ready to murmur, though they haue 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 vs as mercifully as with them? Yea surely, if we haue harts to consider Gods prouidence, for who cannot see that the Lord hath deliuered him often from dangers? Whom hath not the Lord dealt his mercy most liberally to? Therefore are we as much without excuse as euer they were.

8 Moses finding the Israelites to murmur for water, calleth the murmuring, a temp∣ting of God, because it did not proceed of infirmitie, seeing they had tasted of, and felt the wonderfull mercies of God for them, farre greater than this was to giue them drinke: for by the former miracles they knew that God was able and also willing to helpe them, and therefore seeing they still murmured, Moses calleth this a tempting of God, whereas be∣fore when they murmured diuers times, yet he did beare with them, as such as did offend of infirmitie. Where we see that God dealing with vs as with them, hath borne with the time of our ignorance, and we may al confesse, that the Lord doth not deale with vs accor∣ding to the workes of our owne hands: but if we will be ignorant still, and despise instruc∣tion, or after we haue had experience of his goodnesse, if then we will presume to tempt God, it is fearefull, when we know the great goodnesse of the Lord, and haue experience of the same in our selues, Psal. 93. 2. When we know it is a sinne 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 vaine excuses would eate in Idols temples, saying, doe you prouoke the Lord, 1. Cor. 10. And this was the temptation with which the diuell tempted* 1.1982 our Sauiour, saying, cast thy selfe downe. But Christ answered and said, if I should so doe without Gods commandement, I should denie his prouidence which only watcheth ouer men in their waies. And thus he putteth away the diuell; this then is to tempt God, and this Moses meaneth when he rebuked the people, saying, why tempt yee the Lord? that is to say, You know your sinne well enough, the dealing of the Lord with you is manifest, and mine also; now adde not rebellion vnto sin, but if you sinne, then do you tempt the Lord:

The Lord in Psalm. 95. passeth ouer other sinnes, and maketh th•••• or•••• of temptation. 〈◊〉〈◊〉 be sware, &c. Now let vs consider when wee fall into some sinne which we know no••, the Lord is mercifull, but if we then, when we know it is a sinne by the law of God, and when we haue felt euery way the hand of God vpon vs, and the spirit of God checking vs* 1.1983 for it, and that the Lord hath vsed meanes to bring vs out of it, if then (I say) we sinne, this is a plaine tempting of God. And this wee must apply to our seuerall transgressions, as if a man haue bin an adulterer or an angry person, or c••uetous before his knowledge, the lord will beare with it, but after the Lord hath dealt with vs in these seuerall sinnes as before is set down, then if men doe sinne, this is the tempting of the Lord, and this is the beginning* 1.1984 of the wrath of God. And such men stand in a very fickle estate, and are in great daunger to fall into the hands of the Lord. This is then a comfortable doctrine, to heare that the Lord will heare with the offences of our ignorance, and will not lay them to our charge, if then we will goe cheerefully forward, when hee giueth vs knowledge and other meanes to draw vs vnto him: but if we refuse instruction, and will not be drawne from our sinnes, this* 1.1985 is a tempting of God, and this shall be laid to our charge: as wee see that the Lord saith to Dauid, that he was in all things vpright before him: but in the case of Vriah▪ because his other sinnes which he committed, both often and grieuously, were but of humane infirmi∣tie, and this was contrarie to knowledge, and againe he sought meanes to hide his sin, and was not easily brought from it, yet did hee obtaine pardon, because this was but once, and* 1.1986 he was much humbled for it: But Saul often doing the same, at last asked counsaile of a fa∣miliar spirit by a Witch, which he before had punished, wherein he did cleane contrary to his knowledge, euen for this it was said, that the Lord did cut him off. Wherefore we haue to pray with Dauid. Psal. 19. Lord who doth vnderstand the errors of his life? then purge vs from our secret sinnes, and keepe vs that no presumptuous sinnes doe beare rule ouer vs. so shall we be free, &c. For if a man sinne against man there may be an arbiter, but if a man sinne against the* 1.1987 Lord, who shall deale for him? As Eli saith to his Sonnes q d. If you had done this being ignorant, it had beene a small matter, but now you that haue beene taught of me the con∣trary, haue now made the sacrifice of the Lord to stincke, and so haue tempted the Lord.

9 As it is a great comfort that no temptation doth inuade vs, but that which hath ta∣ken* 1.1988 hold of the nature of man, so this ought to make vs with profit to humble ourselues, that there is no temptation vppon any man, but the same may take hold on vs in time also.

10 Wee are neuer the further from temptation for misliking it, but the nearer, vnlesse as in iudgement we mislike it, so in affection we humble our selues in feare and prayer be∣fore the Lord, as knowing the same in time may inuade vs.

11 Wee must not keepe our hearts too close in dangerous temptation, nor denie mer∣cie to others, least God denie mercie to vs.

12 If wee be tempted, let vs examine it by prayer, whether it be contrarie to the word, for sinne by the law is reuealed and rebuked; if it be sin, then it bringeth the curse, for the Lawe accurseth the sinner; if it bring a curse, then must we tremble▪ if we tremble not, let vs suspect that our nature liketh the temptation, and let vs apply prayer: if we tremble in* 1.1989 truth, we will neuer doe the thing whereunto we are tempted.

13 When Satan cannot get vs to omit grosse sinnes, hee will assaile vs with spirituall temptations.

14 Those temptations are most dangerous which haue most holy ends.

15 If wee conceale our temptations long, it is the policie of Sathan to make vs keepe his counsell.

16 The Lord through grace doth quench in vs those temptations, which would quench in vs his spirit.

17 Temptations being resisted to bring a proofe of that grace that is in vs; temptation being receiued argueth corruption in vs. Adam should not haue been worse for his temp∣tation, no more than Christ, but that the one yeelded, the other did not.

18 They that tremble in the temptation, shal triumph after the temptation: our faith is as a pots mouth which being large receiued much, and being narrowe receiueth but little* 1.1990

19 The godly see their temptations oft, much, and with profit; the vngodly see them seldome, scant, and without profit.

20 Being both feeble in body and sicke in minde, when hee felt the Lords strength in his sicknesse, nourishing him: as also that he did cleere his iudgement, and more and more giue him a misliking of euill, and a liking of good: hee knewe his temptation should goe away in the end.

CHAP. LXXI. Of truth and errors, sinceritie and contempt of the word.

THere is no profit in teaching or hearing without application. Ephes. 6.* 1.1991 Paul speaking of the trueth, calleth it a girdle of truth, it must not bee a loose truth, out of which a man may easily bee shaken, it must be a tied truth, not a ranging truth, if it bee loose about vs, it will fall away with the least flaw of winde Rom. 15. The Apostle speaketh of this putting on of Christ, wee must not make a broad cloath of him, to make him apparel to warme vs at the houre of death, or in some time of trouble, but wee must presently make him a garment, that it may sit as close to vs as our coates. Iames saith in his first chapter, that the word must be ingrafted in vs, it must not hang by vs: but as there is no true grafting without the renting of the old stocke, that the newe graft may hee fastned and closed vp in the rent: so there is no true receiuing of the word, vntill our corrupt wisedome bee rent asunder and the word of God closed vp 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 receiued, so it must bee ingrafted in vs. In more sensible things we are familiarly acquainted with this matter. What profit is there in a plaister, be it neuer so skilfully made, vnlesse it be applied? Well, nothing indeed is good without applying. The* 1.1992 Sunne is comfortable, but what doth it if wee bee shut vp and it neuer come to vs? What nourishment is in meate, what vse in apparell, if we vse and apply them not? So Christ and the word not applied are nothing to vs, though most profitable in themselues.

2 Truth is a thing specially esteemed of the Lord, and it is a seruice so acceptable vnto* 1.1993 him, that he will not be without it, and therefore a rent or pension due vnto the Lord. But why doth the Lord so require truth at our hands? the Prophet saith, The Lord hath mag∣nified his truth and his name aboue all things, and he hath put on himselfe, as his name, to bee called* 1.1994 the God of truth. And Christ the second person in Trinitie witnesseth his death to this, in* 1.1995 calling himselfe, not the God of truth, but truth itselfe, and he bare witnesse before Pilate,* 1.1996 that he especially came into the world to beare witnesse to the truth, so greatly he loued it. For the holy Ghost we read Ioh. 14▪ He is said to be the spirit of truth. So we see how great* 1.1997 a thing this truth is with God, for he makes himselfe glorious in this title, and makes it the Crowne of his head, his Sonne, his Spirit, his Ministers are glorified by it. In a second re∣spect* 1.1998 truth is deare, for that Adam being charged to beware of the forbidden fruite, had his first assault of Sathan against the Lords truth, & back-sliding from it, he lost all his pos∣fession in Paradise. Because of this dealing of the Diuell in Paradise, euer since the Lord hath beene very iealous of his truth, and wils men should whatsoeuer they doe remember to pay him truth. The third respect, why the Lord will haue truth, is, because it is a thing most concerning vs, and comforteth vs in the agonie of a distressed cōscience. For in this* 1.1999 case mercie cannot so comfort vs, for God hath iustice as well as mercie, and hee is iust as well as he is mercifull; and for Christ he cannot comfort vs, for he is not giuen to all, and it may be not to thee, and therefore in these two onely there is no comfort. But to chal∣lenge the Lord his truth is best, and his faithfulnes in giuing Christ, whom he hath promi∣sed, is our chiefest hold, and nothing can put vs beside it. This is the surest tenour of our saluation, because by this we hold whatsoeuer we hold, and howsoeuer we are defectiue 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 Sathan doth so assault it; & it is the tenour of our saluation, it is sure that it is a pension to bee paid. But to come neerer, whether this truth be in vs or no, we see the earth it selfe is not only true, but liberall to vs. And as it hath truth and mercie, so knowledge is in it too; for it knoweth al times and seasons, When to re∣ceiue, when to returne, it shewes it selfe a cunning Scholler, and it keepes such a comely course in* 1.2000 all seasons, as if it had perfect knowledge, and this is another reason, why wee must labour for truth. We may well be compared to a land: For though there be a soule in vs of the substance of heauen, and comming into our bodies made of earth, should make them like to heauen, and so heauen should lift vs vp to heauen from the earth, yet our bodies, which by the soule should be more heauenly, haue so weighed down heauen as it were to the earth, & pressed downe the soule to things below, That we haue set earth as it were aboue heauen in all our attempts and imaginations▪ and so our soules are become a very ground and land, for all our intent being earthly, we are iustly called earth.

3 There are found out three truths. First, The truth of life, which euery man must labour* 1.2001 for. The second is, The truth of Iustice, which is in Common-wealths. 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 vnderstand it, wee will shew it in measures and weights. In a mea∣sure there is a Standard, and in weight there is a Seale, and if our measure be equall with the standard, and if our weights be iust with the seale, so as they be neither lighter nor heauier than the standard weight: our measures and weights are true. Now to applie these things: the maine and standard truth is set downe, Ioh. 17. Thy word is the truth: Then here is the point, the word is trueth. If our thoughts bee agreeable to this standard, and then our* 1.2002 tongues be agreeable to our harts, well agreeing to the standard, if our doings agree with our tongues; then comes sinceritie of heart, simplicitie of speech, and constancie of life. Now here is the question then, whether the conclusion wee make in our braine, be equall* 1.2003 with the standard, or else our hearts are false, and they being false our tongues are out of rule, and our outward life can neuer be true. For surely if the word haue not taught vs our truth, wee haue no truth in the world, and then wee truly measure all things according to* 1.2004 the truth, when we esteeme all things as the word doth esteeme them: looke what conclu∣sions the word hath set downe of the world, and of other things, that must be our conclu∣sion and principle in euery thing. Phil. 3. Paul, who doubtlesse knew the truth, and deliue∣red nothing but measured by the standard of the truth, hath this conclusion, that to winne Christ, he would lose all: there was nothing so glorious in the world, but he counted it riffe raffe for the attaining of Christ. This is then the first thing to doe al things by the analogy of the word, and then we shall haue but one heart, not a heart and an heart. Otherwise wee shall be as deceiueable as the vineyard that Esay speakes of, whereof grapes were looked for, but it brought foorth wilde grapes. And because men haue worldly conclusions, and the world not the word is their standard, so that they are resolued of their principles spea∣king thus secretly in their hearts, We will keepe this gaine and profite, they haue lost the truth.* 1.2005 So must it be in the simplicitie of our speech, for vnlesse our words bee according to our hearts, we delude our selues. For if in the Church we shall haue an Amen, a great praising of heauen, and a large cursing of sinne, and yet no regard of this simplicitie, all is but an il∣lusion. When men shall publikely sing out of the Psalmes, that nothing is more precious than the word of God, and yet wee set by nothing lesse: this is plaine mockerie to beare the world in hand that we loue the word, and yet our thoughts are more large and deepe, and attentiue to the world. So that wee haue false hearts and dissembling words: and tru∣ly though we dare not shew this to the world, and though in our hearts wee care not for a Sermon once in seuen yeeres, yet if wee were asked how wee stood affected to the word, what great credit and commendations would flie out of our mouthes? But now let vs come to the truth of our actions in stedfastnesse of life, that a man may bind on our word: the ouerthrowing of our liues, doe so much drowne the voice of our mouthes, that what∣soeuer we protest in word, wee spoyle in our workes. The blood of Habel was an action, and it cried vp to heauen: our Amen in our mouthes is drowned by the blood of our ac∣tions* 1.2006 crying so loude before the Lord. For our actions bewray men, for there is such

wringing, going, ouergoing, and incroching, that there is no Truth in our liues, in re∣spect of the concordance of the tongue. And whatsoeuer their bonds are, we must haue* 1.2007 other forfeiture vpon forfeitures, to proclaime their falsehood to the world. Now come to the Truth of the Common-wealth, wee see, as the Prophet saith, Iudgement is turned in to Worme-wood, (that is) a man had as good eate a hand-full of Worme-wood, as haue our cause pleaded in the Courte. Let Noble-men be neuer so wise to open the Truth, yet the Diuell hath made many wiser in breaking of the Truth, then any can be wise in setting it downe. It is knowne too well, that many grieuances haue beene, for that men haue growne more cunning in ouerthrowing of Iustice, then manie haue bene able to establish Iustice. But euery man would be content to beare this burthen, because it concernes another Courte. But what say you to the Truth of Religion that is among vs? why, our Doctrine is sound enough, that needes not to be spoken of. No? Yes surely, very needfull it is to speake of* 1.2008 it. Truth indeede runnes about the Church-walles for eares, 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 vse, is, as though he had it not: so we may say of our Age, men haue a little knowledge, but for want of vsing it, they are as though they had no knowledge, and seeing wee hide our knowledge if wee haue it, and we cannot speake the truth, at our going in and our go∣ing out, as men are charged by Moses, wee cannot be said to haue the truth. So in a second degree Paul would haue vs vse the world, as though we vsed it not, surely had hee made his wish of the Truth, as hee did of the world, hee had surely had it. All our knowledge is a knowledge of the braine, it is not a knowledge of the hart, for it neuer makes vs set lesse on* 1.2009 the score of sinne: yee shall see this plaine, wee know that fire will burne, and because wee know it indeede, by no paine almost can wee be brought to put our finger in the fire; and doubtles, if wee were perswaded that sinne would burne vs as a fire, wee would not so easily put our hands vnto it. And I would know, if a man had a rule or gold-weight, whereby he might measure his timber, & weigh his mettals, and yet he neuer vseth either his rule, or his weights, what good it would doe him. Talke of religion, and begin to speake of the word, and you shall haue manie, that will holde you talke a whole dinner time, or halfe a day, and looke into their liues and common course of their conuersation, and they wil falsifie what∣soeuer they haue said; so they haue a thing, but without all vse of it. There is yet another* 1.2010 thing mentioned, Ephes▪ 6. and that is a gyrdle of Truth, it must be tyed to vs, but our truth is not gyrt to vs, it sitteth not close to vs, it will easilie be shaken off from vs, if the Crosse come, and persecution shake vs a little, wee can easily shift it off.

4 A man would not willingly dwell by an euill▪ nature, and hatred will driue any man a* 1.2011 way. Truth is hated among vs, and no maruell, though it delight not to be among vs. If a man should take vpon him to plucke vp an olde-hedge, and to admonish one of sinne, straight way one Snake or other will bee ready to hisse at him, and to sting him for his la∣bour. They that should looke to vs, are hated, and if a man be so bold as to tell a man of his fault, he shall haue a rebuke for his paines, with this scoffe 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 onely culpable for not hauing Truth, but because we haue driuen Truth out of the Land. It would grieue me to name mens sinnes herein, but yet your selues know, that a man will sell credite, Faith, and all that he hath, to set Truth out of the way, and shall wee thinke then, that Truth hath any heart to dwell among vs, seeing wee sell it for two-pence, or a groate; nay, for a paire of old-shooes? But let vs know, seeing that CHRIST hath pro∣nounced himselfe to be the TRVTH, hee hath made these men that sell the Truth, guil∣tie of the sinne of Iudas: they sell Christ not for so much, but for halfe so much: nay, for a quarter so much as Iudas sold him. For CHRIST is TRVTH, and CHRIST is solde.

5 Contempt and hatred ouerthroweth all estates, if either the Law be contemned, or the* 1.2012 Law-giuer hated. And as in Kingdomes, so it fareth for this point in the Church, if the law of God be not esteemed, then the iealousie of the Lord of Hostes will surely either take a∣way his Law, or punish the abusers of it. The cause of contempt commonly, as they say, is* 1.2013 familiaritie. Familiarity breedeth contempt. Indeed the wise men of the world noted, that there were three excellent mothers, which brought forth three very euill daughters. The

mothers are these: first Familiaritie, which is the high pitch of friendship, brings vp con∣tempt,* 1.2014 so the more we enioy the thing loued, the viler it growes in our eyes. Secondly, truth breeds hatred. The third is peace, and that is the mother of idlenesse and securi∣tie▪ So that whatsoeuer is free in v••e once, that growes vile, as Manna (though it were a ve∣rie precious thing) did in the eyes of the Israelites. Yet we must know, that albeit somtime these issue from these mothers, yet they be not their natural daughters. The naturall child of familiaritie is not contempt, but it commeth of our corrupt nature, which is cleane opposite to the nature of God. For as the nature of God is so perfectly good, that he doth turne euen very euill things to very good things, as the malice of the Iewes in putting his Sonne to death, to be a meane of our saluation; so our nature is so absolutely euill, that it turnes very good things into euill. Wherfore retaining this foolish axiome of vanitie, that* 1.2015 nothing is precious but rare & strange things, it commeth not of the nature of the thing,* 1.2016 which is still good, but of our nature, which no more esteemes it. In the first of Samuel it is said, the word was precious in those daies, which was, because it was rare, for they accoun∣ted highly of Samuel, because they had no Prophet long before, but we must not doe so, neither in other things doe we so. Doe we in naturall things contemne the sunne, the wa∣ter, and the fire, because they be vsuall? we doe not. Then surely, naturally we contemne not a thing for familiaritie: but the cause of contempt is the ignorance of the vse of the thing; and therefore no doubt, as we doe not contemne the sunne, the water, the fire, be∣cause we know and are perswaded of the true vse of them: so therefore we doe in long vse contemne the word and prayer, and sacraments, because we know not the necessitie and the vse of them. Whensoeuer then we begin to be cloyed, let vs know the nature of a sinne doth begin to grow in vs, not that in the long vse of the word we are so full of knowledge, but for that we know not the vse of it, and therefore like swine we leaue the pearle, and goe to the shels. Greatly therefore are we to pray against this. Concerning hatred, when the pearles are contemned, the Ieweller is wrathfull, 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 themselues to be drawen out into the midst of the congregation as it were, then they begin to warre with the Lord and his Ministers, and they seeke either in their liuing to muzzle them, or else to pursue them with the sword of Ismael, that is, with their tongues to smite them, and so to trie them euen as with coles of Iuniper. Dauid complaines, that he was compassed about with dogges, which thing was most accomplished in Christ, who was made of many peeces, sometime thought to be a Demoniacke, sometime a drunkard, sometime a friend of Publicans and sinners▪ and as they speake of the Master, so wil they speake of the Disciples, whatsoeuer 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 twentie soules, who no doubt had foure times as many hearers: and so we must follow the renting part for their sake, that heare with reuerence and fruit.

6 The Galathians esteemed of Paul as of an Angel, yea he beareth them witnes that they* 1.2017 would haue plucked out their eyes, and haue giuen them to him: and the Millaines were so affected to Ambrose, that they protested that they would rather loose their liues, than their Bishop. Dauid being called from a shepheard to be a king, had friends more than a good many, thicke and three-fold. But when the oyle is powred forth, sharpe wine must goe in.* 1.2018 But yet Paul is imprisoned, Ambrose hath faire promises, and Dauid meeteth with one She∣mei or other, that will giue him hard good morrowes, and pelt him with stones: so long as the quailes last, and the fleshpots, and Manna comes down as thicke as dust and feathered foules, as the sand of the sea, who but Moses then: but if they haue not flesh at their call, if* 1.2019 they fall once a shrugging and whyning, if Moses get him not out of the way, he may be spurd and perchance goe to the pot. Christ if he can so prouide that the water may be tur∣ned into wine, and that there be taken vp twelue baskets full, and so they may sit downe on the greene grasse, and eate by 4000. and 5000. it is a trim world, why Christ shal 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 e∣steemed in his owne 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 fellowes shal not lacke. Iupiters priest shall be sent for, and sacrifice shall be made; they shal be taken for no men, but for Iupiter and for Mercury, if they can do vs any good. But if Paul goe and gather stickes, and so a viper cātcheth him by the fingers, then out vpon him murderer, ah wretch, Gods iudgement seazed on him: yet for all this, let him shake it off quickly, and he shall goe for a God.

7 If thou wilt diligently heare, there are two kindes of vnderstanding, one in iudge∣ment, another in heart, the one is but little, the other bringeth practise. Deut. 29. for we are said to erre in hart, though not in iudgement. Psal. 95. so in iudgement though not in ••art, if we vnderstand in heart, thē it will be a small matter to bring practise. For when we allow in iudgement, and loue 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 vnderstand not in heart.

8 The chiefest thing, that God is pleased with, is to be truly religious, to loue truth with singlenes of hart, and a prepared mind to be obedient vnto it, without the which, though a man should leade an Angels life in outward shew, yet by how much it were the more praise of the world, by so much it is more abhominable in the sight of God.

9 If we play with our owne affections, sinne in the end from sport will spur vs to con∣fusion. For though we are giuen to flatter, and presume of our selues, that being twice or thrice spared, we dare sinne againe, yet we must know that the Lord will recompence his long tarrying with wrath.

10 If any man make no cōscience to walke vprightly, I wil not free him from pouertie, from sicknesse, from heresie: for as well can & will the Lord punish the mind as the body.

11 Pharaoh scorning Gods people and his messengers, the Lord turned it to a blessing,* 1.2020 and it may teach vs not to mocke the children of God, & again to heare patiently the prac∣tises of scorners, as Dauid did Shemei: and so shall it be turned into a blessing vnto vs. Pha∣raoh could mocke and contemne God in his prosperitie, but he could not withstand the plagues when they came, but was most fearefull: and this is the course of all the wicked, to contemne God in prosperitie, and to be most fearefull in any trouble.

1 The promises of God must be to vs, as a double string to our bowe, as Iacob ceased* 1.2021 not to wrestle, though his thigh was bruised vntill he had the blessing; so we must not faint in temptation, though we be humbled vntil we haue victorie. We must not despaire of the victorie in temptation, because of our striuing, albeit we haue some infirmities, but rather we must reioyce in our will, and in God his grace, whereby we haue desire to goe to God.

2 We need not goe farre from our selues for monstrous temptations.

3 It is ill halting before a cripple, when one hath beene exercised with many tempta∣tions he can discerne others.

4 Sathan by temptations maketh a man forget mirth, & casteth a mist before his eyes that he cannot discerne, & corrupteth his taste that he cannot iudge of meates. A certaine man labouring grieuously of a great sicknesse in body: yet the passions of his minde were such, that he was senselesse of the paine of his body. Againe, the Lord afterward changing his mourning into reioycing, gaue him such abounding comforts of his spirit, that as be∣fore through extreame anguish of his spirit; so now through most wonderfull passions of heauenly ioyes, and assurance of his sinnes pardoned, he felt no outward paine of his bo∣dy, though dangerously it was afflicted.

CHAP. LXXII. Of Witchcraft, vowes, and vnbeleefe.

VVItches and wizards can do nothing, as appeareth in that wizard Balaam, Num. 23. who saith, that God must first be displeased, or euer he could preuaile against Is∣rael by his witchcraft; therefore must we not seeke for helpe of them, they haue

not power to hurt nor to helpe vs. Ford God is almighty, and he must helpe thee, therfore turne to him by faith and repentance, and doe not flie to them. Meanes may stay Gods children for a time, that they looke not to God, nor to their sin: yet if the punishment be long vpon them, then they lift vp their eyes vnto God, Psal. 30.

2 As when a man brought into the iayle, conueying him out by bribing the iaylour,* 1.2022 purchaseth to himselfe greater punishment, if after he be taken, yet suing to the prince for pardon, getteth it and scapeth cleerely: so if a man be healed by a witch or wizard, which* 1.2023 is vnlawfull, he deserueth a greater euill, if the Lord visit him: wherefore let such speedily repent: but if we be healed by the Lord, and the meanes he hath ordained, then wee freely escape and may be thankfull.

3 The wise men of Aegypt could not doe as Moses and Aaron in the small creatures, where we shall note, that witches cannot hurt, further than the Lord wil, as the diuels paces are also limited, and they cannot hurt, when, nor where they wil, but as the Lord is displea∣sed, as Balaam confessed. And Ahab was not deceiued, before the Lord gaue the spirit leaue, that so the hypocrisie of men, which receiue not the truth in loue, may bee detected, yea the Lord may afflict his children for a time hereby, for to let them see their vnbeliefe, and to stay their faith.

4 Many not knowing their owne infirmities, rashly vow, and promise liberally, as* 1.2024 whores and theeues, and therefore anon after returne to their vomit. But the children of God, knowing their owne weakenes, are afraid to make large promises, and yet stand more strongly afterwards against sinne.

CHAP. LXXIII. Of the word of God: and of the confirmation thereof by wonders.

THe Lord being about to giue his lawe vnto the Israelites by the ministerie of Moses his seruant, doth aforehand warne Moses therof, & this he telleth him, that he wil be seen of him in a darke clowd. Of this the Lords strange and wonderfull appearing, there are two ends or causes; the first was, that hee might get more credit to his law, and also to Moses the Minister of the law. The second was to shew Moses his weakenes & infirmitie, whereby he might be humbled. And for the first, wee see that when the Lord would bring to passe any mighty workes, he did withall shew such mightie signes, as made his works with reuerence to bee receiued, and those whom in his businesse hee had appointed Ministers, to bee 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, worke by his seruant Elias, and did great things by his hands, that credit might once againe bee wonne vnto his law. And when hee brought his sonne into the world, by whom he would publish the Gospell, euen the sauing health of all men, such works were shewed, as had not beene from the be∣ginnings, and such wonders were wrought, as made all men amazed, at such time as these more than ordinarie mercies were brought and offered vnto the world, whereunto these extraordinarie works were coupled and adioyned, and therefore such works cannot ordi∣narily be looked for, because they were neuer ordinarie. For if such works, and signes, and wonders should now be looked for, and if we should attend vnto them, and beleeue them,* 1.2025 the Lord would then haue warranted them to vs by his word, and then hee would haue foretold vs, that such things should after come to passe. And hath he done this? No, no, hee hath taught vs another lesson, and cleane contrarily hath he admonished vs, when he bid∣deth vs beware of false Prophets, which come to vs in sheepes clothing, and would pur∣chase credit to themselues by lying signes and wonders. Seeing therefore that there shall be many such false Prophets, especially in the latter daies, which shall be sent abroad euen into all places, effectually to delude those that haue not receiued the truth in loue. And a∣gaine seeing the Lord is not bound to meanes, but hee will worke, when, and where, and

how it pleaseth him, that we may wisely iudge of them, and discerne the spirit of error from the spirit of Truth and life: it shalbe profitable for vs to set downe some true notes of those wonders which are set out to vs in the Word: if by cōparing them together, it may appeare* 1.2026 when, and how farre they must be receiued, and contrarilie, when we may and ought to re∣fuse them. The first note or difference is in the works themselues; the other is in the per∣sons by whose ministery they are wrought: & for the works themselues, which God hath extraordinarily wrought, there hath euermore such Maiestie appeared in them, that the finger of God might be so plainly seene, that all men, yea, euen wicked sorcerers haue bene brought and forced to acknowledge the same: and though the Diuell can turne himselfe into an Angell of Light, and his ministers make a shewe as though they were indeede the ministers of righteousnes; yet let them worke what they will, and say what they can, nei∣ther their workes nor wordes shall beare such an apparant shewe of Maiestie, as the workes of God haue euer done. Euery man therefore may plainely see God in his workes, and none shall bee deceiued by the othes, but those that loue to belieue lyes, and are willing to deceiue themselues, whome God doth iustlie giue ouer to bee deceiued, and to fall* 1.2027 from Faith, because they loued not to abide and stand stedfast therein. For as an Ape, of all other liuing things most like a man in shape, & yet most vnlike of all others in qua∣litie and condition, can deceiue none: but euery one will easily know an Ape from a man, vnlesse they be fooles or children, or such as will bee willingly ignorant: so betweene the workes of God, and the lying wonders of the Diuell, there are so cleare notes of difference that all may easily discerne them, but those that shut their eyes that they may not see, and harden their harts that they cannot vnderstand. The children of God do receiue such wis∣dome* 1.2028 from aboue, and such knowledge doth the Lord in mercie bestow vpon them, that they are able to discerne the spirits, to trie their workes, whether they be of God or no, and to seuer true doctrine from the false. And albeit the Lord sometimes correcting them for their sinnes, doe suffer them for a while to bee deceiued, and that they might hate false∣hood the more, doth let them a little bee deluded therewith: yet because the Truth of God it cannot faile, not an haire of their heads perish, it is impossible that they should for euer fall away; it is impossible that they should finallie be deceiued, and become open enemies of the Trueth, or obstinate maintainers of a lye. Secondly, the Lord did neuer raise vp such extraordinary worke-men, or shewe such extraordinarie workes, but it was either to confirme the doctrine that had bene taught, to get further credite vnto it, or else to make it more cleere, and to giue a greater light vnto the same: As we see in Moses, who came to bring the Law vnto this people; not a new Lawe, nor contrarie to that which was before, but hee renewed it, confirming, and making it more cleare, and that which they had before, deliuered from hand to hand, that hee gaue in Tables, and that which they afore had practised, he giueth forth vnto them now in Precepts. For by the whole story of Genesis it is soone perceiued, that not onely the morall Lawe contained in the two Ta∣bles,* 1.2029 but euē the Ceremoniall & the Iudiciall law were knowne vnto Abraham, and others, that liued before the law; it was neuer lawfull for them to haue any more gods but one on∣ly and true God, and so consequently that his pure worship, which was according to his will. The Sabbath was obserued and kept not onely in Paradise, but euen of the Israelites, when they were in Aegypt, before they came to the wildernes: which they could not haue done, had they not receiued it by traditions. The duties also in the second Table were as common, and as well knowne as any others were. And when we reade in Genesis of Priests, and Altars, and sacrifices, differences betweene cleane and vncleane beasts, &c. it doth easi∣ly appeare that the substance of the Ceremoniall law was long before Moses his time: the death of adulterers, and the punishment of murtherers, doe plainely declare that they had the politicall Law before the dayes of Moses; & that he was not the first giuer therof vnto the people: he taught therefore no new or strange doctrine, nor yet contrary to that which was before. He was only the means to confirme it, and to make it more easily to be vnder∣stood, for he deliuered it in plainer māner than it was deliuered vnto the Fathers. The Pro∣phets did expound it more plainly then he▪ and as euery Prophet was more nere the time of Christ, so did he bring greater light to that which went before. Iohn Baptist had cleere

reuelations than any of the Prophets. For our Sauiour doth prefer him before them, not in respect of his person, but in respect of his office and calling: but the Lord Iesus euen our God and Sauiour, & our onely Prophet of al others, hath brought most cleere light, which hee hath reuealed and made knowne vnto the world, both by himselfe, and the Apostles: whose Epistles and writings are by many degrees more plaine and manifest than the wri∣tings of the Prophets which were before them. And do we not see, that since the time that* 1.2030 the Lord began to renue the light of the Gospell, and to deliuer vs (as it were) from the darknes, wherewith we were well neere oppressed? Doe we not see, I say, that greater light doth more and more appeare, & that many things are now more manifest than they haue beene in former times and ages? Moreouer, the law had testimony from the couenāt made with Ahraham, Isaac and Iacob. The Prophets did proue their doctrine by the law, and the couenants, and our Sauiour hath his witnes out of the law and the Prophets: and his Apo∣stles did draw their proofe from all. The law is in the Gospell, and the Gospell in the law: and therefore whosoeuer shall not make their doctrine agreeable to the law & the Gospel, they may, nor ought not to be receiued: but in the boldnesse of Gods good spirit, we may say with S. Paul, Let them be accursed. For the Lord is not contrary, nor vnlike to himselfe. As the spirit spake in old time in the Patriarkes and Prophets, so spake he in the Apostles of our Sauiour Christ, and so will he speake in his true seruants and ministers to the ende of the world: there is with him no variablenes nor shadow of change, but hee abideth euer the same, most like vnto himself: and so doth his word, which is of the same nature. Who∣soeuer then shall b••ing vnto vs any doctrine not warranted by Gods word, or contrarie to that which before hath beene deliuered: yea, if he bring it in harder and more darke spee∣ches, than the word of God is, or if hee deliuer it more strangely or obscurely, and yet wil beare vs in hand, and make vs beleeue that he hath cleerer reuelations, we may then iustly suspect him of vntruth, and vtterly refuse him, further than by certaine grounds & reasons out of Gods word, he doth confirme his Doctrine. And as we may rightly hold all the do∣ctrines of men accursed, when they speake or write any thing contrary to the holesome word of truth, or else doe adde anything thereto. So likewise if any shall take away from the word of God one iot or tittle: we may in the feare of God, and in the zeale of his truth pronounce against him that sentence, wherewith God in great wisedome hath closed vp his holy Scriptures: The Lord will take his part out of the booke of life, and out of the holy citie, and out of those things which are written in this booke.

2 Iohn saith, the Spirit bloweth where it listeth, so also as much as it listeth, sometime* 1.2031 breathing softly like the coole ayre, and sometime like the whirle-winde: for man is full of wandring thoughts, and imaginations, especially when he heareth the word: but nothing is more dangerous than the yong mans heart, which is in all places of the world at once, if you speake not what he thinketh, he doth not attend, if hee be not astonished: and for this cause doth the holy Ghost often offer galling concessions, and pinching permissions, as Eccl. 10. God seemeth in such speeches at the first to fauour sinne. But as we lift vp a thing* 1.2032 high, to driue it the harder, so God vseth such speeches to throw them to eternal destructi∣on, to breake them to fitters. Yea we would thinke the Lord to be a proctor of euill, if hee* 1.2033 should not sometimes be very vehement. The bitterest kind of deniall is to bid vs go, yet so ••••ine would God worke on our heart, that he vseth such vehemencie.* 1.2034

3 It is as farre from God his nature to deride any man, as it is for him to repent: but our* 1.2035 sins are so great, that if it were possible, yee should make him a scoffer. But as when salua∣tion* 1.2036 is wrought in the highest measure, it is wrought in greatest compassion; so the highest point of reuenge is derision. Wee know the nature of God is full of pitie, and (vnlesse it be to very euill persons) his speeches are full of compassion. Speake my people, saith he, Mi∣cah. 6. And Esay. 5. What haue I not done that I could doe to thee? And, Oh that my people would haue heard, Psal. 81. And when they would not heare, he speaketh to the dumbe creatures: Heare heauen and earth, Esay 1. And Christ saith, O Ierusalem, Ierusalem, &c. These are good and royall speeches, which are very sweete, and sweetnes it selfe. But when he speaketh to the desperate and wicked, he changeth his speech into sharpenes, as Mat. 6. If light be dark∣nes, how great is that darknes▪ If sweetnes become bitternes, how great is that bitternes?

Euery thing, when it degenerateth into his contrarie, becommeth most contrary, as of the sweetest wine is made the sowrest vineger, and that, which is coldest, when it is boyled, is most feruent, the sea calmest, when it is moued, is most raging. Augustine saith, that his* 1.2037 laughter is more to bee feared than his anger. That which he speaketh with laughter, let vs reade with weeping. For God neuer vseth such speeches of derisiō, but there followeth im∣mediatly destruction. Prou, 1. 26 27. Psal. 2. Hee will laugh them to scorne, and then will breake them in peeces. And because this is the last warning before iudgement, when wee finde the Lord speaking so vnto vs, it is as much, as if he should say: Now heare the word, or neuer. Well these speeches are vsed to wilfull sinners, as Micaiah speaketh to the King, that would go to battaile, whatsoeuer came of it, Go to and prosper, Prou 2. Because you haue not heard any word, nor profited by my sermons, nor by my inward checks, nor come when I shewed out my benefite, but refused my correction, then commeth this: I will laugh at your destruction. Ephraim will needes follow Idols, well let him saith God, Iosu 4 Psal. 2. We will not be yoked: and will ye not? goe to, the Lord in heauen will yoke you. And againe, such as drinke iniquitie, till they haue no vse of God his gifts in them, woe be to them.

4 We must redeeme time euen from our ordinary callings, to read the holy Scriptures.

5 It is best to note the general vertue of the word, and not to vse exceptions, but vpon particular and constraining necessitie.

6 It is the grace of God, when the word of God is of such credit with vs, that it hum∣bleth* 1.2038 vs more than all manner of corrections.

7 The vsuall dealing of the Lord is, that hee first sendeth his word, then his wonders: which if they preuaile not, then doth hee fall to afflicting vs, and the ending of one crosse shall be the beginning of another, till he hath brought vs to him, if we be his; or till we bee hardened, if we belong not to him.

8 The word of God is the sauour of life to some, and the sauour of death to others, * 1.2039 it bringeth some to repentance, and others it hardeneth.

9 We must esteeme highly of the Sacraments, & admonitions of our brethren, because in contempt of these we despise Gods ordinance, and they can neuer haue their fruit in vs. For whosoeuer haue felt the fruites of the spirit, can tell that nothing is so comfortable to vs, as that great ioy, which they felt in the right vse of these holy ordinances of God. And hereof commeth that continuall ioy which the children of God take and finde in reading, hearing, and speaking of his word, prayer & Sacraments. Therfore let vs learne to esteeme the word of God, which hath been offered so long, and let not our corruption as in other things, so in this lesse esteeme it, because it hath been long with vs, which through corrup∣tion we shall doe, if God by his great grace doe not sustaine vs.

10 Our father Adam had nothing to leade him by, but the great booke of the creatures, which when by sinne it was blotted, the Lord supplied this want by the word though not* 1.2040 written (which is cleere) (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 sonnes 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 euer: there∣fore our Fathers had this word, though not alwayes written.

11 We must learne principally those things, which the spirit of God most purposeth to teach vs, and be more sparing in those things, which to knowe, Gods spirit is the more sparing to teach vs.

12 Although the word of God is alwayes in season to be ministred, yet mens hearts are not alwayes in season to receiue it.

13 To one that said she had a thing told her in the spirit that should vndoubtedly come to passe: he answered, how it might bee of God: who after some great and grieuous con∣flict, comforteth her. But euermore 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 owne corruption, or sent of the diuel, as an illusion: we must trie these motions by the word, whether they be for spirituall or temporall things: if they be of God and according to his word beleeue them for the words sake, and not onely because of the reuelations: if

they agree not to the word how pleasant soeuer they seeme to flesh and blood, listen not then to them too much, and lesse beleeue them.

14 The word of God is reuerenced with many titles, it is the reuealed will of God; the* 1.2041 librarie of the holy Ghost; the cubit of the Sanctuarie; the Lanterne of Israel, Psa. 119. ••09. the spirituall Manna; Christ his Aphorismes; the wisedome of the crosse; the Lord his lega∣cie; the touchstone of error; the key of the sheepfold; the mystery of godlinesse; the oldest way of life and truth, Prou. 28 the fulnes of knowledge; the Schoole-master of mankind;* 1.2042 the beacon of the soule; the seede of new birth; the mouth of the Lord Iehouah; the two∣edged sword; the acts and statutes of the highest Parliament; the mint of the Church; the* 1.2043 lode-starre of the faithfull pilgrim; the signe•• of God his right hand; ••he Lambes book; the watch-b••l; the glasse of our life, 1. Pet. 2. 2 the scepter 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 inesti∣m••ble pearle; the tenour of our freehold; the couenant of promise; the Court-roule of his fi••es and amercements; the well of the water of life; the Lord his treasurie; the lightning and thūder of the most High. Whē God speaketh any thing, although it be no more than once spoken, we ought to receiue it with that faith and deuotion, as if it had often bin spo∣ken. Wee must thinke of the Lord his writings at the least, to be as sure▪ as the proclamati∣ons of the Medes and Persians, which alter not, Dan. 6. 12. Euerie iot & title in the librarie of the holy Ghost, is fined, hath passed seuen times through the fire, ere it come to our hands, so it shall not neede the furnace of our vaine reason, for it further triall, Psal. 12. This word was giuen first by God in his owne person: secondly, by the ministerie of Angels: thirdly, by his seruants the Prophets: fourthly, by his owne Sonne, Coloss. 2. 3. it was writ∣ten, 2. Pet. 1. 21. it was inspired, 2. Timoth-3. ••6 it is perfit, Prou. 30. 6. Deut. 4. 2. it is plaine, Ioh. 7. 17. Whereunto we must giue our diligence, bewaring that the rule of our obedience be not our owne good intent, wil or deuotion: nor the rebellious affections of our corrupt* 1.2044 nature: nor that wisedome, inuentions, doctrines of the carnal man, nor the examples, cu∣stomes, fashions, manners of the world, but onely the pure and perfit word of God, which is compared to a sword for the cleauing and deuiding of the hard heart. If a sword will not serue, it is compared to fire for melting, and dissoluing of such, as wil not giue place to the edge: but if we be so stonie, as fire will not do vs good, it is an hammer to batter, bruise, and ••ush vs in peeces.

CHAP. LXXIIII. Of good Workes, 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 our selues we can doe nothing. Yet through the Lord Iesus we are able to doe all things. Vpon such like places the Papists gather that the com∣mandements may be kept. I answere, that those words concerning Moses and Aaron are to* 1.2045 be referred to that particular action of bringing the people out of Aegypt: for both before, and after we see many infirmities in them, yea with what temporall punishments are they punished, that they cannot enter into the promised land. That also that was saide of Noah, is to be referred to the making of the Arke, Gen. 6. 22. So when Dauid prayeth to be heard according to his righteousnes, it is in respect of that cause which he had in hād, for the which his enemies did persecute him. Againe, the children of God from time to time haue fallen into great sinnes; as Noah, Abraham, Lot, and Dauid, whose examples we ought to lay vp in our hearts, to keepe vs from despaire, when we feele infirmities in vs.

2 Nothing is so auaileable to obedience as the due consideration of Gods ordinance.

3 The obedience of God is as a chaine to tie vp all the creatures of God from our hurt,* 1.2046 and as a thing to muzzle their mouthes that they cannot bite vs. Againe, disobedience breaketh the chaine, and openeth the mouthes of all things to our destruction.

4 In good works we must not onely be wrought vpon as patients, but worke as agents.* 1.2047

There be three speciall signes of good workes: first, a good worke must haue it foundation* 1.2048 in the word, for a good worke is grounded on a good word, and euery plant, that is not planted in God his Eden, shall be plucked vp. In vaine we worship the Lord, with our* 1.2049 owne traditions, whatsoeuer thou doest, doe it, because God commaundeth thee. Now be∣cause wicked men may doe good things, as sacrifice, heare the word, pray, build houses, vse hospitalitie, &c. we must next see whether these be apples of the tree of faith or no, which only purifieth the heart, Act. 15. and euen makes the actions pure. Kain kneeleth at the al∣tar,* 1.2050 Habel kneeleth at the altar, both sacrifice, both obey the commandements, in both the same worke according to the same word: but the one offers in faith, the other not. Chore offered his sacrifice, Aaron offers his sacrifice, the same worke, but not the same faith. Esau leesing the blessing wept, Peter leesing Christ wept: here are teares alike, but not in truth alike. Iudas said peccaui. Dauid said peccaui: here is repentance, the worke like, the faith vn∣like. Yea againe, as we must looke to haue a writ from the Lord, and with a good writ haue* 1.2051 a good heart; so we must beware we looke not at these things with a squint eye. The Pha∣risie prayeth in the market places, he would haue a good worke in hand, but his heart was not right, it was mixed with a little leauen of vaine-glorie. Heere then falles all the great workes of Papists, who will plucke part of their saluation from God, and make the Lord to become debtor to them, wheras euen the very works of Christ without the promise could neuer haue merited saluation. We must say rather, my well doing O Lord, extendeth not vnto thee, all that I doe, is nothing, I am still an vnprofitable seruant. Now all men must doe good workes, for the law being written for all, shall be exacted of all. Vnder the ste∣ward we are all contained, we must all appeare, we must giue an account, euery tree, that bringeth not forth fruit, as well the vaste oke of Bashan, as the low shrub shall be all cast into the fire. It still runnes in an vniuersalitie, yea the very reprobate must doe well, and though he cannot attaine heauen, yet his condemnation is not so deepe, his worme is not so sore, his stripes are not so many. But is none more bound to doe well, than others? Yes the faithfull. If a brother offend, admonish him. Though the ignorant shall haue stripes, yet they that know the trueth, shall haue moe stripes. If I had not come saith Christ, yee should not haue had such sinnes, but now haue ye not wherewithall to couer them, yea of the children of God one is more bound to good workes than another. Vpon euery soule commeth tribulation, vpon the Iew, &c. Who, for that they had the Prophets, the taber∣nacle,* 1.2052 the couenant, and we for hauing good Ministers and Magistrates are especially bound to good works. If we would know on whom we should shew these works, I answere vniuersally on all, euen as our heauenly Father doth on all; yet this hath also a bound and restraint, Gal. 6. 10. Let vs doe good vnto all men, but especially to those that are of the house∣hold of faith. Among them also they are especially to be helped, which most stand in need of our helpe, as we may see in the man in the Gospell that lay wounded. Lastly, to shew* 1.2053 why we must prouoke and be prouoked to good workes, to passe Iewes and Gentiles we will come to Protestants, who are most bound to good workes. We are slandered to denie good workes, because we would supplant and depose them out of the chaire of Christ, and denie them to haue the prerogatiue of saluation. But we defend good workes. First, we af∣firme* 1.2054 good workes out of Ephes. 5. 1. Be ye followers of God as deare children, because as God hath called vs to be his children, so herein we ought to resemble his image by doing good both to iust & vniust. Secondly, where it is said, Tit. 2. 12. that Christ gaue himselfe for vs to* 1.2055 this end, that he might redeeme vs from all iniquitie, and purge vs to be a peculiar people to himselfe, zealous of good workes, we also say, that we are debtors to doe good. And surely this commends all the paines of Christ, if we be zealous of good workes: so not to be giuen to good works doth in some sort crucifie him again. But it is enough that we haue once grie∣ued him on earth, & therfore let vs not grieue him in heauen also. Thirdly, being the tem∣ples* 1.2056 of the holy Ghost, 1. Cor. 6. 19. it were a despite against the Lord, if we make the house* 1.2057 of God the stye of Sathan, and sincke of sinne. Fourthly, the Angels reioyce to see a sinner repent, as also there is great sorrow, when a Professor falleth away, the heauens seeme to* 1.2058 be clothed with blacke thereat, and the Angels weare mourning attire. But to come down from heauen to earth. Fiftly, whereas the rankest heretikes haue had often great feelings* 1.2059

(whereby this is no good way to saluation, to thinke our selues sure in a carnall securitie) Peter teacheth vs another way: Make your election sure by good workes. 2. Pet. 1. 10. as by a signe consequent, not as by a cause antecedent. Sixtly, we must by good works auoyd the offending of our brethren, least that as Lot was vexed among the Sodomites, we grieue the* 1.2060 hearts of the Saints. Seuenthly, as we are not to grieue strong Lot, so wee must not offend the weake ones, for whose sakes wee must abridge somewhat from our libertie in things* 1.2061 lawfull: and much more cut off our licentiousnesse in things that be vnlawfull. Eightly, we must do good euen for the wicked. Wherefore the Apostle, I. Pet. 3. 2. admonisheth wiues* 1.2062 so to liue, that euen they which obey not the word, may without the word be wonne by the conuersa∣tion of the wiues. If women are thus charged, then much more men. Ninthly, because the Diuell not barred out by good workes, doth make vs his pallace, or rather his paunch, or* 1.2063 his stable; and at the fall of a righteous man, the damned doe (as it were) make great bone∣fires in hell, let vs bring forth the fruites of righteousnesse, which may make the Diuell to some in fretting, and worke more madnes and melancholie in the damned. Tenthly: for* 1.2064 the confusion of the wicked in the last day, it shalbe good by wel-doing to redeeme some comfortable confidence of our being in CHRIST, against that day, when the sides of the wicked shall lie panting in paine. Now to make vp the number of a douzen, wee may be* 1.2065 moued to doe good works, by considering the ende of the godly, and the end of the wic∣ked, Mat. 25. These reasons many and waighty, shall redeeme vs from this reproch, where∣with* 1.2066 our enemies doe charge vs.

6 To doe good is worth the doing, albeit in vaine, and as Sencca saith: He is a perfect man* 1.2067 that can loose a benefite & giue it, not to giue & loose it. But whose is the hurt? CHRIST prea∣ched in vaine to the Iewes, 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 worke is in vaine to* 1.2068 him that it is done too. But certainely to him that doth it, it is not in vaine: there is a great reward for them in the life to come. And in that respect GOD will haue his children doe manie good works in vaine. As to Moses he said, Goe preach to Pharaoh, he shall not heare thee, yet goe. Againe, that which is well done, is better done then not done: for then it pe∣risheth with them, otherwise it should perish with thy selfe.

7 There is none hath a priuiledge whereby he is exempted from doing of good works.* 1.2069 The Law is giuen to all, Iohn 10. Euery one had his Talent, Luc. 19. Euery one shall beare his burthen, Gal. 6 Euery one shall stand before the Tribunall of GOD: euery mans blood shall be vpon his owne head, Ezech. 5▪ Euery Tree that bringeth not forth fruite, shall be cut downe, Matth. 3. Tribulation and anguish shalbe vpon euery soule, Rom. 2. Thus wee still see it runnes of all and euery one. The reason is, God accepteth no persons, neither in giftes of Nature, nor in giftes of Grace, nor in iudgements, euen the little Hills, the small Trees, not one pinne made of an vnfruitfull tree. But are the wicked tyed to doe good workes? Yea, euen they, Matth. 11. it is saide, it shall bee easier for some, then for others, which is interpreted, Matth. 8. that there is vtter darknes: whereas Basil saith, the greatest sinnes goe thither, and Luc. 7. Hee that knoweth his Mastere will, &c. Euen the wicked must doe good to make their iudgement easier, their stripes fewe••, and their place better. Must* 1.2070 anie, more then others doe good workes? yes, the Christian must especially bee zealous of good workes, Tit. 2. warne them that belieue, Tit. 3. 14. and in the ende of the same chapter, Let our men learne to shewe forth good works: what manner men ought we to bee? 2. Pet. 3. If any that is counted a brother. I. Cor. 5. Now then among Christians who are most bound? Tribulation, &c. on the Iewe first, &c. The reason is, for they had the Oracles of GOD, Rom. 3. 1. 2. Hee that knoweth his Masters will, and doth it not, that fellow sinneth indeede: so then this person, on whome the powring of the oyntment hath bene first, ought to bee most thankfull in good works. We must doe good euen to all. Be merciful as •• am, Luc 6. and we knowe he suffereth his sunne to shine ouerall. The reason is, God his image is in all. But especially to the faithfull. Iob. 22. I cannot profite thee, &c. Psalm. 16. My well do∣ing extendeth not to thee, but to thy Saints. It is Christ his owne desire, Luc. 22. Whe•• thou art* 1.2071 conuerted, confirme thy brethren. We can doe him no good, but in his Saints. And yet ••o go* 1.2072 further, to him most of all that is wounded, as to the Samaritane, Luke, 13. If he neede our* 1.2073

helpe, though he be a Samaritane. God could haue made there should haue bene no neede* 1.2074 of them, but for that he would trie the liberalitie of the rich, and the patience of the poore. Then much more to the soule, which is the subiect of immortalitie, must wee shew well∣doing in pittie and compassion.* 1.2075

CHAP. LXXV. Of Zeale.

THe zeale of Moses, and Phineas, and CHRIST, wee should striue to haue, that we may be grieued with the corruption and sinnes of the time, but to redresse them belon∣geth not to vs, except we be Magistrates.

2 Zeale leaueth in men a great impression, being tempted with Faith and loue.

3 We must desire to be zealous and earnest in matters weightie concerning the Lord, or his people, but in small matters, our owne affaires, and worldly friendes, wee must take heede it be not naturall earnestnes, or carnall, or not sauouring of the Spirit.

4 One saying in his hearing, that it might be obserued from time to time, that men haue* 1.2076 bene more bountifull in furthering a corrupt religion, then in relieuing the professors of the Gospell: he answered his iudgment was the contrary, for thogh many in popery giue much, yet it is of their abundance, but wee read in no place that euer men solde their whole possessions to giue to the preachers, as it was done in the primitiue Church.

5 The nature of true zeale is set downe, Heb. 10. where the Apostle heauily threatneth them, that willingly giue ouer thēselues to sinne; there is named in the proper tongue the zeale of fire. For as fire is not without heate, so zeale is hot, & cannot long be holden in. It is set downe by the contrary, Reu. 3. when after the Church of Laodicea for her lukewarm∣nes, is threatned to be spued out of the Lord his mouth, it is added, be zealous and amend: where we see zeale to be opposed to lukewarmnes, which is too temperate an heate for the profession of the Gospell. Againe, I. Cor. 14. 1. that which in our common translation we reade, Follow after loue, & couet spirituall gifts, &c. the naturall text hath, Be zealous after the more excellent gifts. And Rom. 12. Be feruent in spirit. i. let God his spirite kindle in you a fire which may flame out of you. Now there are diuers kinds of zeale, as the zeale of the world, of the flesh, of false religion, according to the world. And euery man is eaten, spent, & con∣sumed with some kind of zeale, which must shame vs if we haue not the true zeale, for that this zeale leaueth in vs some aduantage and recompēce, which the world, and carnall men* 1.2077 haue not. For when they haue spent & set on tilt all the strength of their bodies, & powers of their minds, they haue no gaine but torment of consciēce, wheras the godly being spent in a good cause, haue that repaired in the inner mā, which is cōsumed in the outward. Now* 1.2078 to know what that true zeale is, as neere as by properties we may describe it, wee must first vnderstand, that it is grounded on knowledge. For if our zeale be not according to know∣ledge,* 1.2079 much like to the zeale of them spoken of, Rom. 11. wee may come to persecute the Trueth, and thinke we do very welll. Our zeale must begin where the word begins: & end where the word ends, that in all things it be proportionable to the word. Our Sauior Christ* 1.2080 rebuketh the Pharisies, for straining out a gnat, & swallowing vp a Camel: for tithing cum∣min▪seed and mint, and for pretermitting the weightier matters of the Law, wherein they bewrayed a rotten zeale, in that they were carefull in the lesse, and carelesse in the greater points. So now a dayes many rather desiring to be counted zealous then to be zealous; for a ce∣remonie* 1.2081 wilbe as hot as may be, and yet in more principall poynts of religion they are as cold as can be: in greater causes let this be our canon, to vse greater zeale: in lesse matters let this be our pedagogie, to vse lesse zeale, so that we remember to count nothing small in the word, and that we can increase & decrease in affection, as the thing loued doth increase or decrease in goodnes. If I say, we can zealously pursue the most principall things, and for the peace of the Church can tolerate lesse things (for if any man in matters of lesse importance* 1.2082 list to be contentious, we haue no such custome, neither the Church of God,) wee shall obserue this 1. rule still remembring this caution, that we count nothing small commanded or forbidden in the* 1.2083

Word. The second rule is, that wee haue an eye as well to things inward as outward: our Sauiour CHRIST reprehendeth the Pharisies, for that they made cleane the out side of the platter, and left the inner-side foule, whose liues though outwardly they were without reproofe, yet inwardly they were full of pride, disdaine, self-loue, & such like. Wel, our zeale must begin within, and in time appeare without: we must no lesse feare to doe euill, being by our selues alone, then if we were eyed of the whole world, least that we become as pain∣ted sepulchres, and as such dishes, as are cleane without and foule within. A branch of this Rule is to haue a narrow and iealous eye of our owne corruptions, lurking in the bottom∣les pit of nature, and gaged onely by the word and spirit. When we loue to be hypocrites,* 1.2084 in dissembling this naturall corruption, and yet are busie in pretending some outward san∣ctimonie, the iustice of GOD in time will vncase vs, & then the sinne which we would hide, shall appeare in the face outwardly, and the good which in Truth wee neuer loued, shall be seene neuer to haue bene in vs. Herein then we may go to schoole with the couetous man, who had rather be rich, than be counted rich, that we may rather be godly indeed, than be counted to be godly, least that seeing wee be not such indeed as we would bee, we become notoriously to be such as we would not be.

3 The third rule is, that we keepe a tenor of zeale in both estates, as well in aduersitie* 1.2085 as in prosperitie. Manie in peace are professors, who in time of troubles are persecutors, who louing the peace of the Gospell, not the Gospell it selfe, doe more bewray that they were neuer truely zealous. Others, whilest they be vnder the Crosse are very demure and deuout, who if once they come aloft, forget the simplicity of the Gospell, and fall to the se∣curitie of the world. Hereof comes that fearefull complaint, that men hote in preaching and professing, while they are vnder, are choked in their zeale when they come to prefer∣ment. Such men are glad not of the gospell, but of the prosperity of the gospell; such men will be sad, not for the want of the Gospell, but for the aduersitie which followeth the per∣secutors of the Gospell. Our triall herein may bee thus, if our priuate estate be prospe∣rous,* 1.2086 wee lament with Dauid, the estate of the Church, being ruinous: or if our priuate estate being perilous, wee can reioyce with Paul in the estate of the Church being prospe∣rous, our zeale is according to truth. Dauid neere the Crowne for his happines, fasted for the estate of the Church, lying in abhominable filthines. Paul a prisoner in bonds, thought himselfe at libertie, so long as the Gospell was free.

4 The fourth Rule is, that in pure zeale wee be patient in our owne causes, and deuoure manie priuate iniuries, that the Lord his cause may the better be prouided for, & haue the* 1.2087 better successe. Many can be as hot as fire in taking vp their owne cause, who are as cold as yee in defending the Lord his cause. This Rule obserued, would sow vp the lips of the ad∣uersarie, who though for a time he thinke vs to be cholerike, & mad-men, madly reuēging our priuate affections, yet one day should confesse, that we sought not our own cōmoditie, but God his most precious glorie. And to stretch this examination of our harts one degree further, let vs beware of that corruption, which springing from self-loue will giue vs leaue to reioyce at good things, so long as they be in our selues, but repineth at the sight of them in others, which will permit vs to bee grieued at euill things in our selues, and yet make vs to reioyce to see the same in others. True zeale loueth good wheresoeuer, and in whom∣soeuer* 1.2088 it is: true zeale hateth sinne, wheresoeuer, and in whomsoeuer; true zeale loueth friends, as they be God his friends: true zeale hateth aduersaries, so far as they are God his aduersaries: true zeale loueth a good thing in our most professed enemy: true loue hateth a sinne in our most assured friend: if wee are perswaded that our enemies be God his chil∣dren, howsoeuer we disagree in some particular, yet wee can swallow vp many priuate iniu∣ries offred, and we more reioyce in them, as they be God his children, then we can be grie∣ued* 1.2089 at them as they haue iniuried vs. Indeede true zeale is most grieued for the sinnes of the godly, because so much is their sinne grieuouser thē the sin of another, by how much they came neerer to the image of GOD, then another; howbeit this must alwayes be with a Christian sympathie; which worketh in vs a griefe for their sinne, as well as an anger for their sinne, & which changeth our griefe into prayer for them. Though then we be neuer so far asunder, we must loue them that loue God, though we be ioyned neuer so neere, we

must hate them that hate God; in the meane time in deuouring on the one hand to do all duties of loue and obedience vnto them, in admonishing them, praying for them, and mourning for them, as they be ioyned in any band vnto vs; and remembring on the other hand, when nothing will do them good, but the matter is at this point, that we must either cleaue to God and forsake them, or forsake God and cleaue to them; that nature and ciui∣litie in the second table are to giue place to religion, and pietie in the first table.

5 The fift rule is, that wee must not bee stricter to our selues, than to any other, and bee* 1.2090 more liberal in some things to others, than to our selues. This will first cause vs to cast the first stone at our selues, this will teach vs to pull first the beame out of our owne eyes, and then the mote out of anothers eye, this wil make such an experience of sinne in our selues, that we shall neither flatter too foolishly men in their sins, nor rebuke too rigorously men for their sinne. Some we shall see iustly misliking a ceremonie, refuse it in themselues, yet for that it is a thing indifferent, they can tolerate it in others: others there be, who being vnwilling to vse it themselues, iudge streightly all others as haynous offenders that vse it. Moses refused to take so much as a shooe-latchet himselfe from the Egyptians, and yet to others that would take, hee would not denye the lawe of armes; so streight he was to him∣selfe, so liberall he was to others. Paul seeing that in some places hee could not so conue∣niently liue of other mens charges, as at Corinth & Thessalonica, although at Colossos he* 1.2091 receiued somewhat, where they were able to bestow on him, yet he would not that all men should be tied to this example to doe the like: for he laboureth much in all his Epistles al∣most about this, to shew how Ministers ought sufficiently to be prouided for, so strict hee was to himselfe, such liberalitie he left to others, Rom. 14. 2. Cor. 8. 10. where he intreateth of things indifferent. It were good then, that Christians might say thus with themselues. I can doe thus by Christian libertie, but if it be an hinderance to the glorie of God, or an of∣fence to my brother, I wil not do it; if others doe it, so their heart be good in this, and their* 1.2092 conscience is vsed in other good things, I will not herein wage warre with them, but to ioyne with them in greater and better matters, I will pardon the lesse. If this wisedome had beene vsed long agoe, what vanitie had there been in the Church of God? for want of this, what trouble hath risen therein?

6 The sixt and last rule is, if we haue a zeale against the sinne, because it was against the* 1.2093 law of God, and therewithall haue a compassion to the person, because one like our selues* 1.2094 hath offended, this mixture of affections causeth anger to feede on the sinne, not on the person. When our Sauiour Christ going about on the Sabbath day to heale the man with the withered hand, was reprehended of the Pharisies, it is saide hee looked about him an∣gerly, and after it is added, that he sorrowed for the blindnesse of their hearts: see how an∣ger and sorrow meete; anger, that men should haue such little knowledge of God, or loue to their brother: sorrow; that being such excellent creatures, they should slippe so fouly. Looke vpon the Prophets, which, if in the heauinesse of spirite, they did not vtter their word, which in the zeale of God his glorie they did denounce: so that when they most threatned, they were most grieued, that the plague spoken should fall vpon them. Now that is an outreaching zeale, where our anger rather seedeth on the person, than on the sinne. Samuel in the zeale of Gods glorie, spares not flatly to tell Saul of his sinne, and yet* 1.2095 in loue to his person, he was alwaies bent to lament Saules cause, and to pray for him. Doest thou loue Gods glorie? Then wilt thou surely admonish thy brother of his sinne, because zeale cannot suffer God to be dishonoured. Doest thou loue thy brother? then wilt thou admonish him with compassion, because loue lamenteth the weaknes of thy brother, who hath done that which thou mightest haue done.

FINIS.

GODLY OBSERVATI∣ONS, CONCERNING DIVERS ARGVMENTS AND COM∣mon places in Religion.

CHAP. I.

COnscience is a sensible feeling of Gods iudgements grounded vpon the word, nourished by the consideration of the latter day, stirring vp our hearts to the approouing of our doings both before God and men. It is an effect of faith, faith therefore as the cause must goe be∣fore; where no faith is, there is no knowledge; where there is no knowledge, there is no conscience. Many men say, this is my cōscience; they might better say, this is mine opinion, this is my fancie. Know∣ledge is lesse than faith, and opinion lesse than knowledge. Againe, it is placed in the heart, to the stirring vp of vs, and summoning of vs to approoue those things which we knowe before God. We must not make our conscience like a cheuerel purse, stretch it too farre, or too narrow, that is, bee not too righteous, as the Anabaptists, and the Familie of loue. Saul in sparing Agag would be too mercifull, and afterwards waxed cruell, by killing the Prophets. Those that are true * 1.2096 Puritanes are such. We must not let our conscience looser than the Scriptures be, for then wee fall to be prophane. Take heede of extreames, for ver∣tue is a meane betweene two extreames, taking something of one, and something of the* 1.2097 other; knowledge of generals, and conscience of particulars. Papists, and Iusticiaries, be∣cause they haue no knowledge, but rest vpon their doings, they can haue no conscience.* 1.2098

2 In our cōscience we must begin with the weightiest matters, as that our sins are remit∣ted* 1.2099 by Christ, that our infirmities are couered, &c: but, to begin at small matters, and passe ouer great, is to swallow vp a Camel, and to straine at a gnat, to tithe Mint, Anise and Com∣mine it is Pharisaicall. Keepe the foundation; if wee erre in inferiours, Gods spirite will in time reueale it, and the fire will consume it.

3 Conscience approoueth 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* 1.2100 is wine, Aqua vitae is so called, because it is the principall: so it is called a good conscience, though some infirmitie be in it.

4 Conscience is good, or euill, naturall, and good; an erroneous conscience is where is no knowledge, but ignorance, or doubting, as to doubt in Gods prouidence, Mat. 4. Com∣maund that these stones may be bread, &c.

CHAP. II. Of order, and how necessarie it is in all things.

BEtweene Maries part, and Marthaes part, wee must take Maries part first, for it is the best. And when wee come to euill things, wee must make a better difference than Saul did, who spared the Amalekites whom hee should not spare, but dealt more cruelly with the Gibeonites: but wee must prouide that the Amalekites bee more grieuously punished, than the Gibeonites. This doctrine standeth against two sorts of men: the first is of them that cleane peruert all, and can away with no order: the other is of them that make a mixture of many things. It hath beene an old complaint of the world, that in the webbe of the law the poore flie is taken, but the hornet escapes,* 1.2101 the poore man is intangled, the mightie personage is deliuered, for they keepe much adoe about a little. But if we keepe a blowing & a raking so all day long in the motes, and neuer can stumble vpon the beame, wee peruert order: As for them that are shufflers of all toge∣ther, who can finde no degree in things, but they doe first whatsoeuer comes first to hand; let them knowe, that as the Lord will not haue things done confusedly, no more will hee haue things done preposterously.

2 Order must be had in all things, especially in heauenly things: for if in all Arts there be an order, it were ill to thinke that in the science of sciences there should bee confusion. We shall see an order euen in God himselfe: in the Trinitie, though all the persons bee e∣quall, yet there is an established order of the second person, of the third person, though not for essence, which is indiuisible, yet for better order, of teaching of vs to come to the knowledge of God. And as God is an order in himselfe, so he requireth and commandeth an order to bee vsed. 1. Cor. 14. 40. It is the decree of the Apostle as a generall rule, Let all things be done in order. Coloss. 2. 5. Paul reioyceth that they had order among them: but 1. Thess. 4. he describing notable wicked fellowes, notes them by this, that they walked in∣ordinately, nothing was first or last with them, they did all with disorder. Lastly, Iob. 10. Hell it selfe is noted to bee a place, where there is no order, and therefore inordinate wal∣kers doe well belong to that place. So that generally we see by the Lord, by his workes, by the godly, by the wicked, that order is good: much more is order requisit in action. The* 1.2102 wise men saw that the deede 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 commandements of the Lord. 1. Sam. 2. there is mention made, how the children of Heli whilest the meate was yet a seething, they fetched it foorth of the pot with flesh-hookes, and though they did afterward burne the fat for sacrifice, which should bee the speciall thing to bee done in order, though (I say) they did not omit to sacrifice; yet for that they serued themselues first, who should haue beene last, and so serued the Lord at last, who should haue been first, it is noted as a special sinne prouoking the wrath of God. A plainer case than this is in the new Testament, Matth. 6. where an order is in seeking: First seeke the kingdome of God, then, &c. Here is first. and then a plaine order. Hee that was called in the Gospell to follow Christ, though he denied not absolutely to follow, but would follow somewhat preposterously, though he desired but first to take his leaue of his friends, and then would be a follower; he had a repulse, hee had a checke for it; not for not following, but because hee would make that first, that should be second, and the second first, and so the order was chaunged. And this is for order in generall: in particular wee must obserue order in refusing the euill, and chusing the good: the greatest euil is most to be eschewed, the best good most to be chosē. That which is most good, must haue the first reward; that which is the greatest euill, must first be punished Frist we must forsake the euill, then chuse the good; first gather the tares (saith Christ) then take vp the good corne also: so that we must not onely doe good, but doe it in order.

CHAP. III. Of hearing the word of God.

WE must heare the word attentiuely and fruitfully, and not with the eares of the world, which are deafe eares. As the Apostle saide, it is al one to bee a child in di∣scretion, and a child in yeeres: so it is all one to be deafe by nature, and to make our selues deafe. The Adder is called deafe, for that she maketh her selfe so, she is saide not to haue eares when she hath eares, but not to heare the charmer, least shee should lose her poyson: such hearers are Deut. 29 19. such hearers had Steuen, Act. 7. 57. such hearers are Ierem. 7. 10. Another kinde of hearing there is, when one doth heare a voyce, but a greater noise is in his head, excellentius sensibile, as Aristotle calleth it, so that hee cannot heare the lesse. It is the voyce of the Estrich, Bring, bring; Emolumentum is excellens sensibile, it is the finest word that euer was inuented, it maketh that nothing else can be heard for it. There is a third kinde of hearing, the most vsual of all, and yet hainous enough: They haue eares to sleepe. A very vnproper speech, that is they cannot heare for sleepe, as Eutychus had in the Acts at Pauls sermon, where Eutychus fell downe, and had almost broke his necke for it. See the iudgement of God vpon the first euill hearer of the Gospell. Well, heare thou the word of God preached diligently: Potest enim tibi id in animo conting••re, quoa Eutycho in corpore.

2 There bee some of this sect that will yeeld vnto men their bodies to doe with them what they will, but their soules they say are for the Lord. And why not their bodies for him also? they haue an inward and a darke kinde of godlines, that so thinke it enough to make the night, or a corner of their chamber a witnesse of their religion; which kinde of men are to giue an account for detracting from the Lord his worship. Others there are, and they will goe to the congregation, but it is when the chaine of idlenes & other busines is growne so long that they may goe with some case. Some will come to the Church more often: but when the iudgements of God are denounced, they say they shal not come neere them, Deut. 29. 19. we are deliuered though wee haue committed all these abominations. We haue al vncircumcised eares, and naturally we haue a praeputium before our ••ares, and they that are skilfull in Anatomie knowe that there is as it were a hammer at the ••are, which will open wide when wee heare vanitie, but it is fast shut when the Lord speaketh vnto vs. It is a common disease in others to seeke after varietie, and so after vanitie, and so nature desireth an infinitum. And these mē either hunt after words, which may cause them to erre from the word of truth, or else they say they heare such cold & vncomfortable ser∣mons, as they cannot away with. If good gifts bee ioyned with the preaching of the word, and we heare the word with the gifts, it is a question whether we heare for the words sake, or for the gifts sake: but if the word come without such glorious gifts, a man may stirre vp himselfe sufficiently thereby. And when it doth come to passe, that such vnsauory liquors be drawne out of mustie vessels, we must be driuen to this consideration, that God for our dulnes hath shut vp the mouthes of his Preachers, and hath denied the power and puritie of preaching vnto vs, and that our dead and deafe eares are the cause that the Lord tieth vp the strings of our Preachers tongues▪ Neither is this to smooth or sooth vp any one in neg∣ligent vsing of their gifts, for the Lord will haue his gifts vsed; and a candle put vnder a bushell is not of the Lord his setting, it is the diuels doing when our gifts are suppressed. Well, if we haue eares and heare not the word, then is no difference betweene a mans eares and an Asses, and it is rather a propertie of Idols which haue eares and heare not, haue eies and see not. And as they that haue mouthes and speake not, are rather Idoll shepheards, than true Pastors: so they that haue eares and heare not, are rather Idoll gazers, than true hearers of the word. Againe, for this cause we must heare, because we heare the most excel∣lent obiect; the obiect of the eare is a sound or voyce, now the most excellent sound is the sound of the Gospell, the most excellent voyce is the voyce of the Preacher. Another rea∣son may be, that our members are put to their best vse, when they serue most for the glory of God▪ as our feete are put to the best vse, when they carrie vs to the congregation, our

hands when they are lift vp in prayer, our eares when they be hearkening to the word of God: and therefore they prouide well for themselues, that early in the morning before they doe any thing else, doe put out their members to the best vse in the worship of God. And surely if there were nothing but the bare word of God deliuered vnto vs, as it is a thing containing the will of God, it were worthy the reading, hearing, and meditating: but when it openeth to vs the treasures of saluation, when it teacheth vs wisedome, and e∣quitie, so as we may be able to discerne euery affection, it is a thing much more worthie our trauell. We think that we may flie vp to heauen by the wings of profound knowledge: but, saith the Scripture that learned preaching shall saue vs? No, the foolishnes of preach∣ing must saue vs, all our saluation must be fetched from hence, & therefore it is worth the hearing, this is Ioels trumpet, and of great force. We must learne therefore to vse a prepa∣ration, without which all our seruice stinketh before the Lord. When thou enterest into the house of the Lord, looke vnto thy feete, Eccles. 4. 17. Stand in awe (saith the Prophet) commune with your owne hearts▪ Psal. 4. And Iob. 1. 6. Iob is said to sanctifie his sonnes. 2. Chro. 30. 18. 19. though many of the people had not cleansed themselues, yet Ezechtas prayed for them, that prepared their whole hearts to seeke the Lord. But all we rush to the congregation as a foxe out of his forme. And though we haue knowledge enough, yet we had need to be straighted, because we are as a broken bow, and in seeking of knowledge we must seeke it fruitfully: scire, vt scias, audire vt audias, is meere vanitie. Euery one would be a pa∣tient in the word of God, but there be many pragmaticall things: Beatiqui audiunt. What is that enough? Beati qui ambulant, qui custodiunt;▪ eati qui perseuerant. If we will not heare, the time will come when we shall be constrained to heare: if we will not heare when the Lord speaketh, we shall crie but not be heard: if we heare it as a bond to tie the Lord to heare vs againe according to his promise.

3 Looke how neere we come vnto the practise of Dauid, so neere are we to the liuely members of God; and looke how farre we are from that, so farre are we from the image of God. Men rather seeke for profound knowledge, than for faith that worketh by loue, and couet more the ministeriall doctrine, than after the power of the Spirit. Therefore God, who is as able to send a lying spirit into the mouthes of 400. Prophets, as into any of the meanest Israelites, doth punish them commonly with strange doctrine, & giue them vp to strong illusions. We ought to haue such a burning affection in vs, that we should not be able to expresse it, as Dauid had, who because he could not expresse it, vseth an exclama∣tion, Psal. 119. 97. O how loue I thy law! but mens hearts are dull, and their spirits heauie, they are farre from this affection that was in Dauid.

4 Our loue to Gods word is a triall of our loue to God; he that trembleth at Gods word, and is obedient vnto his voyce, doth better than he that offereth sacrifice, and he that loues Gods word, doth loue God, and else not.

Where the loue of a man is, the practise will be there; Matth 6. where the treasure is, there will be the heart. As the couetous are bent vpon their riches, as the adulterer is bent vpon his lust, and the gamester on his pastime, is not wearie in sitting vp whole nights and daies: so the godly on Gods law, they studie in it night and day, they studie not by fits and starts, as some doe, but continually. Dauid prooueth his loue to Gods word, because he placed his whole delight and felicitie in it, as appeareth by the griefe he had in the want of it.

5 When many meanes are vsed men stand more excuselesse, that in so often repeated and reiterated mercies and methode of teaching, will neuerthelesse buy out their condem∣nation, by a willing ignorance, and will not be taught. Againe, we are fitter one time than another to make our profit. Tell men of their sinnes to day, and they may fleare at it; tell them to morrow of it, and the teares may trickle down their cheekes: and Elihu saith, God speaketh once or twice, and yet man heareth not, till a third time come. And shall we thinke 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 finde a desire still to more and often hea∣ring: and who seeth not that we are subiect to spirituall transmutations, and how easily

fierie inflamations raised betwixt God and vs doe die, if God be silent yea but a little? Therefore let vs say with the Church in the song of Salomon, chap. 8. vers. 13. Cause vs still to heare it. Some think to stand in some sort, though the Lord build thē not, although as the Psalmist saith, Except the Lord build, all is in vaine: so there is a learning of things with∣out the Lord, yet the profitable building and learning is onely of the Lord. We are there∣fore to be deliuered of this common errour, which makes vs, when we do not profit, to ac∣cuse our Teachers, and to carpe at his matter, or to quarrell at his manner of deliuerie: wherein as we do not free and excuse all Teachers as faultlesse, so it is a certaine truth, that teach he neuer so well, soundly, and orderly, yet that will not serue, we must haue a greater thing. Christ we know made many sermons, yet there were many so farre from profiting by him, that all that he gained in his life, and in his death, were not aboue sixe score per∣sons: and therefore no marueile though at our preaching some profit not.

It may be some thinke, that if they should heare Christ speake personally to them, they should profit, and be made by and by perfect good Christians: but it is not so. Though Dauid 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 learne two things, the Minister teacheth but the eare, he that teacheth the heart, his chaire and his pulpit is in heauen: so that at one time we must attend as it were on two Preachers. Now if we thinke all to be one labour, perswading our selues that it is enough to listen to men, we deceiue our selues; and this deceit hath wrought that either we bring no hearts at all, but onely our eares, and so though the Minister haue some part, yet God hath nothing to worke on; or else we bring such worldly hearts, that there is no roome left within to any further teaching than the eare. Hitherto come then the short and the long. If we will be taught of God, though Christ come to teach vs in his owne person, yet we must labour for a double hearing, that is, both of the eare, and of the heart, both inward and outward, else it shall fall out with vs, as with sundrie other things: there are some fruites both of corne and plants, which come vp, but not of any sound seede, which commeth to a blade or so, but it neuer yeeldeth a ripe substance: so there is a momentanie springing vp of some knowledge, from some corrupt seede, as of eloquence, of pleasing words; but these men haue nothing, but as it were a wilde egge ingendred in them, and the fruite of it will neuer last long, be the Preacher neuer so forcible in his speech. But when God teacheth, Amos the heardsman from his cattell, Peter taken from his nets and fishing boate, doe much profit vs. Many of the Saints of God before vs to this end haue shewed how they haue beene taught. Augustine after he had nine yeeres studied Diuinitie, in which time no doubt he oft read ouer the Bible, yet at the length was much mooued with a place in the 13. of the Romanes, Put on the Lord Iesus: and this was the place that after often reading, he was nothing but ordinarily touched with; and yet after, Gods spirit laying it to his heart, is was the meanes whereby he confesseth himselfe to be conuerted.

CHAP. IIII. Who be swine, and who be dogges.

BY nature we are all swine, and dogges, for that wee folllow our owne vncleannesse, but especially, wee that were Gentiles: for in that respect Christ calleth so the Cananitish woman, making the Iewes whom hee called children in a priuiledge aboue vs: but since the wall is pulled downe. Beside our naturall condition we are all ves∣sels of wrath, followers of our own gorge, vntill that strōg & strange change be come vpō vs, Esay 11. when of dogs we become lambs, of vncleanenes we become cleane. Howbeit, the Scripture doth not so vnderstand vs to be dogges; but such are meant by our Sauiour Christ to be dogges and hogges, who hauing the continuall meanes either breake into the contempt of the things themselues, or fall to an open despite and violence against the Ministers that bring them. Whether it be then that wee turne againe to our owne righte∣ousnes, and to seeke iustification by the lawe, in which respect Paul calleth them dogges, and concision; or whether being raised in the blood of Christ, we do not onely slip, but plunge our selues into the gulfe of sinne againe; in this respect wee may bee called swine and dogges. For we see this is the estate of the dogge, that continuing and carying in him∣selfe the torment of his owne body, and bearing the burden of paine in his bowels, he for a while casteth it out, and being discharged of it, he after chargeth himselfe with it againe; so they that carie a fire of griefe in their owne bosomes, euen a confidence of their owne righteousnes, if hauing for their comfort cast it off, resume it, are well compared to dogs. Such are our papists, heretikes, and familists. The nature of the swine is, that being cleane, she retireth to her filthines: so they on the other side who by the water and fire of the spirit haue beene so cleansed, that there hath appeared an open and a sensible change among them, if after they fall greedily to their former vanitie, they are as swine. And so both the falling away from true religion, and the reuolting to the former corruptions of life, the malitious refusing, or brutish persecuting of the word, or Ministers thereof, come within the compasse of these creatures. And so long as such sinnes be vsed, so long must we cease giuing pretious things, vntill place againe be giuē for the footing of the Lord. The reasons are, for that in that estate they will either tread vnder foote, that is, contemne such good things, or they will turne againe and wound a man, that is, persecute, or else deale ill with hand, or tongue, issuing from such persecutions. To such we must not cast pearles: for to them we shall doe no good, but to our selues we shall doe harme.

CHAP. V. Of Vnmercifulnes.

THe Sier of such vnmercifulnesse is the diuell: which if it bee so, good Lord how many legions of diuels bee in some then? Por quae quis peccat, per eadem punitur: If we offend by vnmercifulnesse, God will punish vs by vnmercifulnesse. Our curtesie is like Iudas his curtesie, to kisse, & say, Hold him: It is Ioabs curtesie to say, Art thou in health my brother? and to stab in with a knife: it is the Diuels curtesie to Esau to seeme to be∣waile Gods hard dealing with them, the easier to intrap her: it is the curtesie of the Pha∣risies to Christ, to say, Maister, we know thou art no man pleaser, and to get an enditement of treason against him. The lesse indeede of this curtesie, the better. Well, many times the beautifullest things haue not the necessariest vse, nor the richest men doe the most good, and in common vse, the gold doth nothing so much seruice, as iron. Wee see that in the armie many beare a better and a bigger shew, but when ought is to be done, all lieth on the poore Pioner; and there is none of vs but well hee woteth, that in the most gorgeous house, that is, though all the other parts be more sightly to see to, yet the principall part of all the foundation is nothing but a few oystershels, and potsherds, and rubbish, and

such like baggage. And whē as the best of vs al is no better but esca vermiū, wormes meate, for nothing but the very dunghil, though he bee couered with purple cloth, yet notwith∣standing the worst of vs all is proud enough, and thinketh as well of himselfe as the best deserueth: yet as riseth our good, so rifeth our blood, qui velit ingenio cedere, rarus erit, hee that will thinke of himselfe lesse than of another, hee is an odde fellow, shew me him, giue me such a fellow.

CHAP. VI. Of Workes.

TO except, or to prophecie against the promises of God, is not good, because it is* 1.2103 sufficient for vs to doe the thing warranted by God his mouth. If in offering our seruice to Christ wee lose twentie and winne one, it is gaine enough: and it is bet∣ter to doe a thing in vaine, than not at all. Moses went to Pharaoh, though he knew before he should not profit him. If wee doe well, the good thing persheth in another, and not in vs, but if we doe not the good we may, then the good thing perisheth in vs. Againe, wee shall not receiue a reward according to our successe, but according to our labour. The Lord doth esteeme a barren dutie, and no man doth (as it were) cast away, and spend in* 1.2104 vaine so much as he doth. How many sermons spendeth hee in vaine? how many threat∣nings in vaine? how many promises in vaine? how many things commaundeth and for∣biddeth he in vaine? men nothing esteeming them, & yet he ceaseth not. Therefore here∣in we must not fare better than the Lord, and yet as good children of so good a father, wee must still labour to do good, though we reape small fruite.

2 May we follow a rabble to do good? this is a question: I answere, wee must not fol∣low* 1.2105 a multitude to doe good, for by following them to do good, we learne to follow them to doe euill. This is my meaning, wee may not doe it, because many doe it; but because it is good: for if the other be his reasons, surely he will ••ollow in euill also by the same motiue. It was well saide of a learned father taken out of a Philosopher, a goodly speech: To doe good, or to doe well, fewe shall suffice, yea one, yea none. I haue laide the best medi∣cine I can to this sore, yet it will itch still, it hath many allures, and will continue still, for it is one of those sweete euils, Iob. 10. It may be effectuall to some, yet if none followe it; I haue done my dutie, Cantaui canticum dilecto meo, I haue sung a song to my beloued, and so an end.

Election is a great spurre to good workes. It is not as men say, if I am elected I cannot* 1.2106 perish, I may liue as I list: but if thou art elected, thou art also elected to the meanes to faith, and the fruites of it, else thou art not elected.

CHAP. VII. Against Policie.

THE godly haue euer beene wiser than the politicke of the world. Ioseph was wiser than the Aegyptians, yea than his brethren, and yet they were wiser than the rest. Daniel, Moses, Paul, wiser than their enemies. The Gallathians mingled the Lawe, the Corinthians preached gloriously, yet Paul was wiser than they all. The politicke were ouerthrowne at building of the Tower. Pharaoh in Egypt his policie was, first in killing the males, 2. by his setting of Coniurers against Moses: so men beleeued: and some men do write, that Moses was but a Coniurer. 3. in letting them goe, and following them: now saith he they are intangled in the rocks; but what was his ende? he sunke downe like a piece of lead in the red sea. Balack sent for Baalam to curse the Israelites: his most diuellish policie that could be was this his counsell, Thou canst not, saith hee, bring them to open idolatrie, send for them, bid them to banquets of meates offered to Idols, make them drunke; so doing they fell; first, to adulterie, secondly, to ido∣latrie:

but this wretch Balaam perished with so many thousands of them. Saul to hold in the people; 1. would sacrifice before Samuel came. 2. gaue Michol to Dauid for so many foreskins of the Philistines; not that he loued him, but that the Philistines hands might be vpon him, and not his owne: 3. when that way preuailed not, he by force would destroy him: 4. he goeth to the Diuell, for this is the end of all policie when it cannot preuaile, that they aske counsell of the Diuell. The Diuell after he had deluded him long, now tels him the truth, and after he kils himselfe. Looke the policie of Abimelech; and Achitophell, who being crossed in his counsel, went and hanged himselfe. This may terrifie all Machia∣uellists, and craftie politicians, and 2. encourage all to rest on Gods word, which maketh vs wiser than all foes and wicked of the world.

CHAP. 8. Three speciall 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 deare in the sight of them that haue a care to please God. The first is our grosse temptations: for many trusting to good talke, good education, good companie, and thinking themselues well setled, are content to rest in these meanes, and trauell not to see their inward corruptions, and priuie temptations, which if they be but burthen∣some vnto vs, and make vs as it were sicke to carrie them, it is a good token. The second thing is by marking our affections, if we loue nothing so much as the fauour of God, feare nothing so much as the losse of it, hauing found it if we carefully keepe it, and hauing lost it, if we neuer be quiet till we recouer it, being content to want all things to haue it, not staying in the possession of all things if we want it; this is a good signe. Thirdly, we may comfort our selues if we feare God as well in prosperitie as in aduersitie, and loue God as well in aduersitie as in prosperitie. For euery man can feare him vnder the crosse, as Phara∣oh, Saul, and Balaam, and euery man can praise God in abundance, as who praised him more than Iobs wife being in prosperitie.

CHAP. 9. Of the Sabbath.

BY nature all daies are like, as are all men, water, bread, wine, vntil God sanc∣tifie them, that is, put them a part to a seuerall vse. As amongst men, the Magistrate, the water in Baptisme, bread and wine in the Supper: so among daies the Sabbath, Gen. 2. 3. (because of Gods appointment) are not to be accounted common. Acts. 10. 15. What God hath made cleane, pollute thou* 1.2107 not: Pollute thou not, that is, imploy thou not, as thou doest other things, to common vses, but let it serue to holy vses only. For nothing consecrate was euer put to prophane or ordinary vses. Exod. 30. 38. To sanctifie is to make holy: It is said, God hath made holy the Sabbath. For himselfe it is superfluous, to whom all things are holy; for vs and for our selues therfore is the sanctification thereof. For, 1. Thess. 4. 3. the Apostle saith, This is the will of God euen your sanctification: therefore he sanctified it for vs, that is, he* 1.2108 blesseth the word which we heare vpon that day, after a more effectuall manner, and with a more speciall blessing to beget in vs holinesse, that we may by it become holy, as he is holy. God then by his blessing hath sanctified it, we by our obedience must sanctifie it, that is, be occupied in all those exercises of religion, whereunto God hath annexed a pro∣mise of working in vs true holinesse. To doe otherwise is to oppose our selues to the or∣dinance of God: yet though we doe prophane it as much as in vs lieth, the day doth re∣maine* 1.2109 holy, as Christ witnesseth. A man may commit adulterie with a woman, and yet she remaine chast, Matth. 28. Now I doe say, we doe sanctifie the Sabbath day, by vsing the meanes, by which sanctificatiō is wrought in vs, as by prayer, Act. 16. 13. priuately or pub∣likely

vsed, Psal. 122. 1. and secretly among the faithful to be vsed before all other meanes, Psal▪ 95. 6. after all other meanes, Numb. 6. 24 or by reading the word, or hearing it read, Nehem. 8. 8. in the assemblie, Act. 13. 13. or reading it priuately our selues, Dan 9. 2. both to the triall of that which we haue heard, Act. 17. 11. and for our owne priuate meditation. If reading we doe not vnderstand, we must prouide vs a guide, either by word, Act. 8. 19. or* 1.2110 writing, that is, by Analogie, or by hearing the word Preached, which is the chief means of* 1.2111 al the rest, Luk. 4. 16. Rom. 10. 14. By singing of Psalms, Psal. 92. 1. generally containing the* 1.2112 praises of God, or more particular, as present occasion shall serue. By meditation, Psal. 92. 2.* 1.2113 vpon the word preached, or read: vpon the creatures, Psal. 143. 5. vpon Gods iudgements,* 1.2114 and mercy towards our selues, our fathers house, the places wherein we liue, and the* 1.2115 Church of God elsewhere: by conference, Malach. 3. 16. of that which hath done vs good,* 1.2116 or the wants we feele in our selues: by vsing practise, that is, by doing those things which* 1.2117 may testifie vnto our conscience, and before men that sanctification is wrought in vs, and* 1.2118 that the meanes haue done vs good, Matth. 12. 12. 2. Cor. 16. 1. 2. and that in things corpo∣rall, which some haue set downe in a Latin * 1.2119 verse: or in things spiritual, vttered in another Latin * 1.2120 verse. Without bodily rest we cannot thorowly sanctifie this day: For Adam in Paradise, and in the estate of innocencie could not doe it, much lesse we as we are. There∣fore euen before the fall he had a Sabbath, Gen. 2. 3. giuing him therein to intend the ser∣uice of God wholy and only, for the other sixe daies he was to dresse the garden, Gen. 2. 15. The equitie of this commandement is the rule of nature; whatsoeuer must be thorowly* 1.2121 done, must be wholy done. We are to rest from the labour of the sixe daies, that is, from whatsoeuer might haue beene done, or may be done after. For which cause we are com∣manded to remember the Sabbath before it come. We must abstaine from bearing of burthens, Ierem. 17. 22. from buying and selling euen victuals, Nehem. 13. 15. from neces∣sarie labour, in necessarie, and at necessarie times, that is, both in seed time, and haruest, Exod. 34. 2. yea euen from whatsoeuer may seeme to haue a shew of holines, in the very building of the Lords sanctuarie, Exod. 31. 13. generally, whosoeuer doth any worke on the Sabbath defileth it, and committeth a sinne worthie of death.

The punishment which God threatneth to that countrey where this precept is neglec∣ted, is the plague of fire, Iere. 17. 27. And to keepe the Sabbath, buying, and selling there∣in,* 1.2122 is the Sabbath of the men of Ashdod, and Tyrus. Nehe. 13. If we must cease from our vo∣cation wherein God hath placed vs, and the workes thereof, then must we cease from fea∣sting, games, faires, and such like of lesse necessitie, of greater impediment for the Sab∣bath: such is the Sabbath of the golden calfe, Exod. 32. 6. And if we must abstaine from* 1.2123 those things which in themselues are not euill, then from surfetting, idlenes, doing of our owne wils, and which at no times are lawful: otherwise it is the diuels Sabbath, & not the Lords, Es. 58. 13. Neither must we thinke if we precisely keepe the bodily rest, and put on our best apparell, that we haue satisfied our dutie: for as bodily labour, so bodily rest pro∣fiteth nothing, 1. Tim. 4 8. Therefore we must take heed that our rest end in sanctification, or else our Oxe and our Ass•• keepe as good a Sabbath as we.

No commandement is both affirmatiue and negatiue but this, to meete euery way with vs: euery precept else runnes in this tenour, Thou shalt not: this requests vs mildly, and saith Remember, nay, it not onely desireth vs, but it perswades vs, and giues vs a reason, whereas the Lord might absolutely command vs, yea he affoords not onely a reason, but many reasons, as foure in number, which is to none else, that euery way we might be per∣swaded. Now he vseth the word of remembring for a speciall watchword of watchfulnes, which importeth thus much. Whatsoeuer ye do, do this, and do it with care, haue a speciall regard to this, in any case forget it not, that so we might thinke the breaking of this day to be no trifle: & it is taken carefully frō vs when we giue a special charge, Deut. 5. Take heed to this day, remember it, ere it come, ye may be ouertaken. By the Sabbath is meant the ho∣ly rest, so the land hath a Sabbath: and this day is exempted by God from the rest to this end. Indeed by nature all daies were alike and common, till God seuered one; which for his sake, and the ends sake must be distinguished from the ordinarie daies: so all men and creatures were common, vntill the Lord set them apart to speciall vses.

The Sabbath is wholy morall tows, and to our Fathers; partly morall, and partly cere∣moniall to the Iewes, vnto whome euery commaundement had a ceremonie; first, by rea∣son of their weaknes; secondly, because they were vnder the clowde. Now they are cut off. But before them was the morall vse of this precept, euen 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, euery day we are bound to sacrifice, and not to forget our dutie, Psal. 1. 2. we must pray continually, and Dauid sacrificed thrise a day, Psalm. 55. but this day must be wholly sanctified, no part of it must be giuen to other things, to look to our selues in, So Adam had a vocation, and a rest in part, and wholy: for nature distract, can doe no∣thing well. As for the cremonie of the day, it was in the seuenth day, but that is altered in∣to the day wherein our Redemption was finished, and the world renewed: and therefore by the Apostles themselues this day was instituted. 1. Cor. 16. Actes. 20. 7. For the name it is plaine, Apoc. 1. 10. The rest of it, in regard of the straight-yoke, was from gathering sticks,* 1.2124 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 signe, but not a ceremonie, as the tree in Paradise, it doth admonish of* 1.2125 the true Rest, & is a pledge of the euerlasting Rest. It is the agreement betweene the Lord and vs, Exod. 31. 17. Ezech. 20. 12. It is the Market-day of the soule to gather Manna, which is the bread of life. Well, we must first rest; from what? frō our owne worke, works, words, and delights: for the Law is spirituall, Esai. 58. 15. First, we must rest from the works and labours of the sixe dayes, which are heere opposed to rest; from bearing burthens, Iere. 17. from gathering Manna, Exod. 16. which was their foode; from treading the wine∣presses, and making bargaines, Nehem. 13. from bringing sheaues, Ibidem, both in Earing time, and Haruest, Exod. 34. 21. To worke on the Sabbath is to defile it, Exod. 3. The plague of fire, is God his iudgement of it, Ierem. 17. 27. Gods seueritie by death, Exod. 35. As for the sanctifying of it, GOD hath made it holie, Gene. 2. 3. By his blessing he associateth vs to make it holy, as well as himselfe, & that is by our obedience. He hath done what he can to make it holie, let not vs prophane it, & he will not account it holy, vnles we so vse it. We must therefore separate it from the comon vses, as the Church, the font, the cup, which are pu to holy vses, to the worship of GOD, & the furthering of religion. First, we must seperate into Gods worke, as preaching, Luc. 4. 16. Reading, Acts. 13. 13. Prayer, 16. 13 conference, Mala. 3. Meditation. Psalm. 92. or any good worke, Matth. 12. 12. whatsoeuer sheweth in vs the power of Christ his Resurrection. Now to the reasons. It were a great sinne not to yeeld to his Commaundement, a greater, not to yeelde to his perswasionss. His first eason is, Sixe dayes shalt thou labour, &c. This is rather a permission than a commandement, as was that of eating of the Trees in Paradice. If GOD had giuen vs one for our selues, and kept sixe for himselfe, it had bene equitie in him to command, and dutie in vs to obey: now he hath kept but one for himselfe, and that for profite too. To breake the commaundement in respect of such liberalitie, were great sinne, as we may see in Nathans conference, in Ae∣uaes reasoning, and in Iosephs argument with his Mistris, as also in Io••s speach to his wife. And doe all that thou hast to doe: That is; Finish all ere this day come: Reserue this wholy to GOD, vse not this to performe any part of thy busines: For therefore haue I parted the sixe dayes, and giuen thee them, that this (one) may be wholy mine. Secondly, the Lord saith, it is his Sabbath; therfore not ours, neither to vse it in our Fayres, our Haruest, or our plaies. So that the offence reboundeth vp to heauen, Rom. 13. 2. In it thou shalt doe no manner of worke. Here is the negatiue part, worke sixe dayes [Rest the seuenth] in them doe all, in this doe none: a flat antithesis. GOD hath dealt prodigally with vs, let vs not deale sparingly with him. Thou & thy sonne. We see he begins with the superiour; ergò, he ought to be so far from hindering, that he must looke to the sanctifying of this day, and prouide that his in∣feriours, and they in his gouernement rest as well as hee, both from their owne, and from their Maisters busines. The practise whereof we may reade. Nehem. 13. And the reason is good, because in respect of God and his seruice, there is no respect of Master and seruant; so that though the superiour rest himselfe, if he prouide that all his house doe rest as well as himselfe, hee violateth the Lords rest. Deut. 6. 7. Thy cattell, for bodily rest. This sheweth

Gods mercie to be great, which prouideth for man and beast, and this hee doth, that too much might not be exacted of the creature, but that they might haue a breathing time: And secondly, that wee seeing them rest, might the more effectually be moued to rest our selues, as the King of Niniuie. Thy stranger; We must haue Lots care ouer the bodie of our strangers, they are of our iurisdiction whiles they are vnder our roofe, and wee must san∣ctifie our house, much more euery man must be sanctified. GOD, thus in setting downe* 1.2126 euery particular, takes away all occasion of quarrelling in the breach of this law. For in sixe dayes. This is set downe, that in the Lords method wee might consider of his workes, as Dauid, Psalm. 139. and Iob, chapt. 10. Wee haue the example and practise of it in GOD himselfe, who being aboue all Lawes obserued this, to make vs more willing. Let vs be like to him, for by hauing notable exāples, we are more effectually stirred vp toe do any thing. It is the vse of the Scriptures after reasons to exemplifie, as CHRIST, Ioh. 15. in teaching humility, & Paul 1. Cor. 11. Therefore we are to follow God, if we be his childrē, who hath for our example vouchsafed this day this great dignitie. He blessed it, and the works of it, making them effectually to worke in vs regeneration, and fitting vs for eternall life. Hee hallowed it to the ease of seruants, and beasts, so bridling our worldlines to the Meditati∣on of his creatures, to the worke of Faith and charitie. Wherefore what God hath hallow∣ed, let no man prophane.

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 vse in the bo∣die naturall, as where nature cannot doe it of her selfe, there she doth it* 1.2127 by art; in the body ciuill as by exile; in the body ecclesiasticall, as by excōmunication; in the body oeconomicall, by suspension or expul∣sion. God cast out Adam from paradise, the Angels from heauen, A∣braham cast out the bondmaide with her sonne, Moses separated the le∣prous persons from the cleane; CHRIST cast out buyers and sellers out of the Temple.

2 The rulers of the Church are called the Church, to whom Discipline appertaineth, euen as Mark. 3. not the whole companie of the Iewes, but the rulers of the Synagogue are called the Church of the Iews. Therfore as we call the Court of Parliament the Realme ga∣thered together, although it be but an Epitome to sit, and compromise of things: so these fewe being a Compendium of the Church, haue all things committed vnto them. And God himselfe in the Parable doth not bewray this, but doth in wisedome conceale it: saying, They will without peraduenture reuerence my Sonne: So without controuersie, one would thinke they would heare the Church. But as the Iewes made a way with him that was the heire, so we say now adayes with the Edomites, Psal. 137. down with the Church, that there bee no feare of yoake, nor the print of the yoake vpon our necke. Well, how grieuous a thing it is to despise the Church, wee will see by the dignitie appointed to the Church in the word of God. Tit. 2. it is called a peculiar people, and in an ancient tongue, The Lords Iewel, 2. Cor. 4. All the world was made for the Church, & for the Churches sake, CHRIST was a Christ, Heb. 11. Hee that despiseth the Church, the world is not worthie to giue him breath, Hebr. 1. The Angels of God are seruants to it. Cor. 6. the Church shall iudge the* 1.2128 whole world, and the Angels 2. Pet. 1. 3. 4. The Church is partaker euen of God his owne 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 Iewes, that besides that they did excōmunicate him, and shut him out of their Synagogues, if they met such a one, they thought it a speciall token of some fortune as they tearme it. So that among the Iewes ex∣communication was worse then fiue deaths: so much was reuerenced the censures of the Church. This did the Church, but when men began to be idle they put off this dutie. But

what is this excommunication? A giuing vp to Satan. There was a great partition wall be∣tween God and vs, vntil Christ came and made a breach, & entered into the place wherein God was shut vp from vs. Christ himselfe became the dore, but the keye of the dore hath he committed to his faithful Minister. They that are without this wall, they are among the Ziims, and Iims, among the Owles, and Dragons, they are as in hell, and in exile from the congregation of Christ. Eliah made the heauens brasse three yeere, so as they gaue no raine: but what a thing is it to make God as brasse, so that all the spoutes of his mercy be stopped, and all conduites of compassion should be dammed vp against vs?

4 In the case of discipline we haue to deale with the Lord of heauen and earth: It is to good purpose to know with whom we haue to deale, for it causeth vs to bestirre our selues in dealing with worldly men: then how much more now must it cause vs so to doe? This discipline did Christ himselfe put in practise, who oft taketh the trouble of his members to himselfe, as appeareth in his speech to Paul; Paul why persecutest thou me? and in the say∣ing 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 deepe a sinne, as if we had contemned God himselfe: which may appeare in Dathan, Corah and Abiram. And surely God thinketh wee should honour his Church aboue all: and yet men say, Come l••t vs kill the heire. Wherefore the Lord will come and note out these husbandmen. Howsoeuer men please themselues in doing thus, yet God that sitteth in heauen shall laugh them to scorne, and vexe them with his sore displeasure in the end.

5 The discipline which Christ hath instituted is cōmitted to the Church. Behold, and heare a miracle, heauen placed vnder the earth: where as in all other things heauen is a∣boue earth, God made heauen and earth; Thy will be done in earth, as it is in heauen: so now with Dauid we must say, What is man that thou art so mindfull of him? not onely to giue him the rule of earth, but euen of heauen, yea of Angels, yea of God himselfe: so that now God cannot loose them whom the Church hath bound: so that although he doth many things without vs, yet when we haue done this, he doth not otherwise, &c. Else there are many bound in heauen, which are not bound in earth, especially in these daies when the leaues are fallen from the tree, the beautie is gone, and the discipline is taken away: yet the An∣gels haue chaines though we cannot see them: so that they watch ouer the wicked to bind them, and to cast them into hell. Thus we see the high dignitie of the Church, and yet this is not giuen to euery one, but to the Church, who though they be base, and contemptible, yet the Lord cōmitted vnto them the apple of his eye. In the Epistle to the Hebr. he saith, That the earth the ayre, & the heauen are not worthie to giue them breath, he hath made the Angels to be their seruants, to them he hath giuen such authoritie. And no marueile, for he hath made them more excellent than the Angels, he hath made them the bodie of his Sonne, yea and the friends of his owne selfe. To them he committed his treasures. And what be his treasures? Surely when Dauid commeth to value it, he saith, that it is bet∣ter than gold, yea than much gold, than much finde gold, than all pretious stones. Yea and that* 1.2129 he might leaue nothing out, he saith, it is better than all things else. Yea the Kings of the earth doe, and ought to fetch the law at the hands of the Leuites, although they now being corrupted, seeke counsellers like vnto Achitophel. Thus we see how the Lord esteemed his Church, whom he maketh thus his treasurer. We know that Kings make great account of those men, whom they make their Lord Chancellers.

The second note of the dignitie of the Church is, in that the Lord hath committed his broad Seales vnto them. What, hath the Lord seales? Yea, and therefore the Lord said to Ieconiah▪ though he were the signet of his hand, yet he would put him off. And what seales be these? Surely it is the Sacrament of Baptisme, and of the Supper, and these are the seales which the Lord hath giuen to his Church.

The third note of this dignitie of the Church is, that the execution of iudgemēt is giuen vnto them: and this maketh men esteemed when they are put in such high places. Well then, the Lord hath committed into the hands of the Ministers the execution of life & of death, and therefore they are said to iudge the world; and if they be Iudges of the world, they will not reuerse their sentence: and therefore they shall surely be condemned whom

the Church bindeth. And though that they may not boast of their power to destroy but to edificate (for al venemous beasts can they destroy, &c. and so can the halter) yet they haue great glorie thereby: for the censure of the Church (as one saith) was, and is the day of iudgement, before the great day of iudgement come. So that by this we see to what digni∣tie the Lord hath in all points aduanced his Church.

6 It is said that the Diuels dispossessed thought not so highly of themselues, but they* 1.2130 could be content, and desired to be cast into a heard of swine: so that this is the estate of this vile fiend, that so he may be in some, neither dogge nor hogge is misliked of him, he refuseth not the very she, but he will haue it. It is farre otherwise with our Sauiour Christ, he will not communicate, nor haue communicated his holinesse and his sacrifice to such soules, as haue not clensed themselues from the corruptiō of nature as swine, or from cor∣ruption of custome as dogges: hee himselfe denies his pretious things to such vile crea∣tures, Matth 7. 5. Therefore if Christ denie these things, who dares graunt them? For as in the beginning of his workes, he separated the light from darknes, and in the end shall se∣parate the sheepe from the goates; so will hee haue vs to make a separation betweene his Saints, and swine: and therefore he hath not onely charged his Ministers, who are in office next to him, to take order for the separation of the pretious from the vile, but also euery particular man, according to the measure of his calling. But in our common course we of∣fend, as not giuing where wee should giue, so by giuing where wee should not giue; as by not casting where wee should cast, so by not casting to them wee should cast. Indeede in particular to iudge of a man to be a swine, or a dogge, as Paul did Hymeneus, Philetus, and the Copper-smith, we cannot. If we see euident signes of a scorner, of a foole, that is, of one vtterly destitute of the grace of God, of a reuiler of the word, of one couered with the le∣prosie of sinne, and pleasing himselfe in the wallow of his filth: when hee is thus, that is, while he is such a one, that whatsoeuer is bestowed on him is lost, we must stay the casting of pearles, or giuing of pretious things to such, vntill the Lord by the touch of his finger hath turned him, vntill (I say) the Lord hath taken order for a way to bee made for the ap∣plying of that which wisely is to be administred. But if we neglect to giue pretious things, when and where we should giue them, and then after giue when & where wee should not, by rebuking a man in his rage, wee should rather driue into a further blaspheming, than take away his former sinne.

CHAP. XI. Of Meanes.

ALthough God haue appointed ordinarie causes, yet hee hath reserued in his owne soueraigntie and iurisdiction the staffe of them, and the vertue, infusion and heate of them. For as the Physition prescribing a medicine made with wine, it is not the bare wine that nourisheth, but it is the thing steeped in the wine that worketh: so although wee haue things ministred vnto vs by the best meanes, vnlesse the Lord put to his staffe all is but in vaine. For as wee may see some continu∣ally fedde with cordiall and nutritiue meates, notwithstanding labour of a consumption▪ so we shall see others fedde with water-gruell, and yet to be very well nourished. On this manner GOD can worke with meanes, and this he can worke without the meanes, be∣cause the Lord would shewe that he reserueth a power beyond meanes: although hee esta∣blished all things in a naturall course, yet he brought foorth euery thing without meanes: so the light was created the first day, the Sunne the foorth day. Men seeing their corne not to grow, crie for raine: but her bes and fruits grew before raine. True it is that we looke for things ordinarily now by meanes, but they began without meanes: as God making man at first without seede, now will increase them with seede, his blessing being with his ordi∣nance, and not else. But behold a further thing, God worketh not onely by meanes, and without meanes, but contrarie to meanes also. Christ when hee would restore sight to the blinde man, doth it with that meanes which wee thinke would put out a mans eyes, and

blinde the sight of him that can see; whereby he sheweth that euen contrary things obey him. Eliah, 2. King. 4. to make salt waters sweete, putteth salt in them: such is the power of our God which bringeth light out of darknes, which is the destruction of light.

The meanes to reape profit by the word of God, are 1. reading, 2. hearing, 3. praying, 4. conference, 5. meditation, 6. practising. By meditation we disgest things, & meditation maketh vs haue vse of that we reade or heare. Knowledge is gotten first by hearing, else one may go mumbling a long time, vnlesse he haue one to direct him: and it is a prouerbe among men, that the doctrine of the Maister is the learning of the scholler. Secondly, be∣cause it is not good to hang our knowledge on other mēs sleeues, therfore we must reade. Thirdly, many reade bookes, but they are but book-learned, as we say such a man is book-learned: these haue nothing else of their owne, therefore is meditation necessarie, it ma∣keth learning our owne. Fourthly, we may be deceiued, we may thinke we haue know∣ledge when we haue none, there it is good to make many doubts, and hence commeth conference: all these meanes are to be vsed, for God sometime blesseth one, and not ano∣ther, we must vse all least we should tempt God: some heare, and not reade; some reade, and not meditate; some keepe their studie, and neuer conferre. Faith is a knowledge, it is called a demonstration, it hath alwaies relation vnto the word, as the schollers learning is the Maisters doctrine. Wicked men know the Scriptures as it is a knowledge, but they cannot applie it, and haue the true vse, men of God speake as if they were moued, therfore the interpretation of the scripture must be of the same spirit, no man knoweth the minde of God but Gods spirit.

CHAP. XII. Daemonis appellationes, or the diuers names giuen to the Diuell in scripture.

THE Diuell is called Daimôn of his great knowledge, and great experience, Diábo∣los of his slaundering, and false accusing: peir ázan of sifting, boring, and broching the faithfull to see what is in them: skoloposarkòs of making vs subiect to the re∣bellion of the flesh, the Diuell of doing euill, or à diuellendo, or else as in the old english monuments, the diuels fetched from the Greeke Diábolos, for his authoritie the Prince of this world, that is, of the corrupt estate of the world; for his forme and vgly shape, the Prince of darkenes; for his vntruth, a lying spirit; for his filthines, an vncleane spirit: for his hurting, a serpent: for his experience in hurting, an old serpent: for his strength, a Lion: for his greedines, a ramping, or roaring Lion: for his poyson, a Dragon: for his alluring, a tempter: for his constraining, an armed man, hauing store of darts: sometimes he ramps and roares in one sharpe, with hornes and clawes full of terrour in a Lions skinne, which is especially in the euill day at the houre of death. Sometimes he transformes himselfe into an Angels shape, in bright apparell, full of compassion in the mantle of Samuel; in a religious habit, full of scripture, euery other word is scriptum est, setting an ambush of Diuels to inuade vs; holding the crosse, and this is his craft: If he be able to change himselfe into an Angell of light, much more is he into a shadow of the night, for he setteth his nets, and diggeth his pits in euery thing to take vs in our flesh by ease, or pleasure, or pride of the eyes, suis mimis, by death, and the feare of it. In our soule he hath his forge, and bellowes, euill motions, lusts, suggestions to kindle the fire of concu∣piscence, in our affections bending our feare, and our loue, and such like to that which they should not be imployed vnto, in our reason by casting doubts, and planting the roote of bitternes in vs, which is infidelitie: in the creatures by abusing of them, or by vnthankfull receiuing of them: in the world by hauing his nets in riches, preferments, euill examples, customes, and euill companie: in melancholie humors, perswading des∣paire to be true sorrow; in cholericke bodies, perswading wrath to be good zeale; in ci∣uill wisedome, by mingling policie with Christianitie; in our best motions, by mingling with repentance distrust in Gods mercies, with faith securitie; in making vs measure Gods loue or hatred by blessings, or afflictions, of this life; in preuenting vs of good by bree∣ding

in our hearts a loathsomnes of the word, and wearines in the meaner; in stripping Christ of his high Priests garments, and true office of mediatorship; vrging sometime these sayings, Except ye also repent, ye shall all likewise perish: which kinde of sentences are not so properly his, as belonging to his office, which is a Mediator and true Sauiour.

2 Sathan is inuisible, changeth himselfe into an Angell of light, that he cannot be dis∣cerned by the eye, no nor by reason, he windeth himselfe into our reason. Peter thought Christ should not dye, what reason was it that the sonne of man should dye?

CHAP. XIII. Of the contempt of the Ministerie.

1 IEhu being threatned, called the Prophet a madbraine, (for so they iudged of them* 1.2131 that digressed any whit from the set composition of words, and orderly precepts of their arte) which no doubt therefore hath, and will come to passe, because men can no longer either lend eye, or eare, than either they can see by reason, or discerne by arte,* 1.2132 or whiles the speaker keepeth himselfe within this ordinarie course of stile, or carieth him∣selfe euen in an orderly and oratorious period, so long as wittie inuention, comely com∣passing of matter, proportionable measure of words are afforded: but if a man come to cut vp the conscience, and in some vehemencie of spirit dealeth more roughly, and lesse orderly with their speciall sinnes, then he is brainesicke, and runneth, as they say, besides the text. Neither are these complainers sillie soules, but learned Parthians, and wise Ara∣bians, men elaborate in arte, skilfull in precepts, and proud Babylonians, who cannot dis∣cerne betweene a godly vehemencie of spirit for the Lord of hosts sake, and a rayling au∣steritie of speech for malice, or vaine glorie sake. If then Paul be misconstrued wrongfully, he must recompence such sinnes with meekenes patiently, whereby often the Lord hath brought to passe, that the proudest heart of most obstinate gainesayers haue beene more broken, seeing the mild sufferance of the Ministers of Christ, than if they had beene pur∣sued with most hote reuengement; which then especially experience hath proued true, when the Lord with some crosse and humilation sealing the truth of his faithfull and zealous seruants, hath caused many to thinke themselues to haue resisted the graces of God, and persecuted the gifts of God in them, whom they thought before to be curious, precise, and seekers of singularitie.

2 Grieuous enough it is when our corne, our cattell, our goods and treasure shall come to the tables of our enemies, but what though we be yet freed from such Chaldaeans, yet is there a great famine in the land, which they little thinke of that are the Church-robbers, whom we falsely call Patrons of the Church. Little thinke they of it, who in stead of fee∣ding* 1.2133 to saluation, starue many thousands to destruction, in whom if there were any loue of God from their hearts, I dare say, and say it boldly, that for all the promotions vnder heauen, they would not offer that iniurie to one soule, that now they offer to many hun∣dred soules. But Lord how do they thinke to giue vp their reckning to thee, who in most strict account wilt take the answere of euery soule committed vnto them one by one?* 1.2134 Or with what eares doe they often heare that vehement speech of our Sauiour Christ feede, feede, feede? With what eyes doe they so often reade that pearcing speech of the Apostles feede the flocke, whereof you are ouerseers, looke vnto the flock committed vnto you? But if none of this will mooue them, then the Lord open their eares to heare the grieuous grones of many soules lying vnder the grislie altars of destruction, and complai∣ning against them: O Lord the reuenger of bloud, behold these men whom thou hast set ouer vs to giue vs the bread of life, but they haue not giuen it vs, our tongues, and the tongues of our children haue sticken to the roofe of our mouthes, for calling, and crying, and they would not take pitie on vs: we haue giuen them the tenths which thou hast ap∣pointed vs, but they haue not giuen vs thy truth which thou hast commanded them: reward them ô Lord as they haue rewarded vs, let the bread betweene their teeth turne vnto rottennes 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, bee swept away by their executors, and vpon their golde and siluer which they haue falsely treasured vp, let conti∣nually be written, The price of bloud, The price of bloud; For it is the value of our bloud: O LORD, if thou didst heare the bloud of Abell (being but one man) forget not the bloud of manie, when thou goest into iudgement.

CHAP. XIIII. Of shame, and shamefastnes. Rom. 6. 12. 21. 22.

THere is is a shame that is two-fold: First, naturall, as in Paradice, (that is) an affection* 1.2135 of Nature, and this was good: Secondly, after the fall was shame; but that was euill: but that shame is of the beginning of that godly shame, as temporall losse, & world∣ly sorrowe, oft brings a partie to that godly sorrowe: of which is spoken, 2. Cor. 7. So this shame brings men often to that godly shame.

2 Wee say in a Prouerbe, hee is not past grace, he blusheth: that is true partly, for some good and conscience remaineth in such. A heathen Philosopher seeing a yong man come by him blushing, saide vnto him, Young man be not dismayed, be of good comfort, there is hope in thee, this is the very colour of vertue; meaning that blushing is a good signe. It is an euill signe, when men are past shame. As in this Age of ours, young men are bold, and* 1.2136 not afraid of anie. Iob chapter 28. saith, that young men ran from him for shame; ours are impudent, of fore-heads of steele, out-facing matters with swearing, &c. I care not say they for them all, let them speake what they will, it is the saying of the heathen Orator, to neg∣lect what euery man saith of him. This a point not onely of one that is negligent, but of such a one as is altogether dissolute.

3 There be manie other fruites of sinne, beside shame, Gen. 1. at the Creation all was* 1.2137 good, GOD saw it so, therefore all the euill which we see, is of sinne, as confusion in the World, distemperature in the Bodie, maladics in the Soule; all disorders of the House, Towne, Common-wealth, come hence: why then doth not the Apostle say, sinne brin∣geth these?

The reason is, for that these doe not follow the sinner euer presently: the Lord doth not* 1.2138 euer cast the sinner into prison, exile, sicknes, &c. yet this shame euer followeth him, if hee run beyond the Seas, saile, ride, goe into darknes, yet the Lord is there, and thy shame pur∣sues thee. Here note the goodnes of GOD, and his wisdome, after sinne he only giues this* 1.2139 shame to vs, that we should enter into our selues. This, first is a most mercifull way for vs:* 1.2140 if he should either prison vs, plague vs with sicknes, &c. when we sinne, it would consume vs, we were neuer able to abide it; so that this monitor is best. Secondly, it is a most wise way: all haue this in them, shame, a conscience at all times, and places: but not so of other punishments, we haue them not. Againe, many a man in prison, exile, and other plagues haue a stout heart and stomacke, but shame makes him hang downe his head and repent,* 1.2141 none of the other doe 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, goe from chamber to chamber and mourne, &c. They are ashamed to come before God, yet they come vn∣to him, and pray vnto him, as Luc. 25. the prodigall sonne. Luc. 7. Magdalen, that came be∣hinde Christ. Ierem. 13. Ephraims repentance is set downe, hee saith, I smote on my thigh as one in griefe, I was ashamed. Dauid, Psalm. 51. shames himselfe.

5 There is a secret hiding of sinne, that argues shame in men, as in Adam, Gen. 3. Da∣uid,* 1.2142 2. Sam. 11. colours his sinne. So we finde many excuses and clokes, but the fruite of an euill life is shame: and this must be voluntarie in Gods children ere they die. What fruite hast thou had of a wicked life, when as of foure and twenty houres in a day, thou hast not* 1.2143 bestowed two of them in the Lords seruice? Of two and fiftie Sabbaths in the yeare, thou hast spent these worse then anie day in the yeare? what will become of it? ere thou dye, shame. Sixe dayes the Lord giues to worke in, yet serue him on those dayes, begin with

prayer, and end with it. Worldly busines distracts men, therefore the Lords day is giuen to recouer vs from distraction, and wholy on that day to serue the Lord.

CHAP. XV. Of Iustification.

WHen wee speake of growing vp in the feare of God, the word so translated see∣meth to bee a word of quarrell and controuersie, betweene the maintainers of mans iustification by workes and vs, who either doe, or would seeme to emptie men of all opinion of inherent righteousnesse, that there might be nothing left in vs, but the glory wholy be giuen to God. For they would haue it, that we should perfect our holi∣nes,* 1.2144 and so they ground, that wee by holines might come to perfection. Now concerning* 1.2145 this their perfection, which like proctours they so patronage, if wee aske any of them, if he be that perfect man or no, there hath not been any found that would take it vpon him, they cannot finde vs among their manifold orders; one that is so perfect, nay they denie them this perfection: which thing if they doe in ciuill modestie, thinking they can doe it, and will not acknowledge it, they lye both to God and the world. All the quarrell is this, I doe not dispute saith the defendant, whether I bee perfit or not perfit, but I affirme that some haue attained this perfection: who be they? Here they bring especially their two old fathers, Zacharie and Simeon, who were men fearing God, holy, and iust, and therefore perfit: and thus they thinke men are not so much to be abased as we thinke they are. Now to beare out this point, if we might stand in it, I meane of growing vp to perfection, the very opinion of the Catharoi (such as were indeede the Puritanes in the Primitiue Church)* 1.2146 would not challenge this so arrogantly as they doe. Many reasons may be made against them, but we will vse that one of the holy Ghost himselfe, euen in that place, where they stand vpon their guarde, 2. Cor. 7. 1. where we be taught that such men as they would haue perfit, must haue also promises: wee knowe to whom a promise doth appertaine, being of free grace, not to men of perfection, for grace is not needfull to such. I would know there∣fore what perfit man needeth promises, for a promise is of free grace. This seemeth to bee enough to ouerthrow this perfection of holines, for euen such men, saith Paul, neede pro∣mises. We will come to their owne example, take Zacharie and marke his song, Blessed bee the Lord God of Israel, not because hee hath inabled vs to perfection, but because hee hath redeemed vs being vnperfit, for his mercy promised, and his oath sworne, and that hee would send vs deliuerance. So that their very perfit man is glad to be redeemed, and to be deliuered. Now come to Simeon his song, Lord let thy seruant depart in peace: Why? because thou hast made vs perfit? Nay because mine eyes haue seene thy saluation: so that this man also needeth saluation. If then these holy paterns of perfection needed the promises of God, and saluation by Christ, wee dare conclude against them, that they were not perfit as Papists teach they were.

CHAP. XVI. Of Parables, and Similitudes.

* 1.2147

IT pleaseth God in speaking to men of their saluation, to vse the tearmes of their vocati∣on, to whom he speaketh. And there is no sort of men, but God speaketh vnto them on manner. Therefore to Kings he speaketh, likening the kingdome of heauen to a King, making a mariage: to Merchants, likening the kingdome of heauen to a Pearle: and euen to the baser sort, and them that are in the kitchin, when he likeneth it to Leauen, and Mu∣stard seede: and when hee speaketh to Husbandmen, he frameth his parable of the Sower; as Ierem. 4. when the Lord might haue said plainly, Prepare your hearts, yee men of Iudah and Ierusalem: but hee rather speaketh vnto them in the tearmes of their calling, that as

they are diligent and painfull in matters of this life, so they might be painfull in matters of their saluation, and that men might trie themselues, whether their care of eternall life bee answerable to their care of things concerning this life. And wee must thinke that of what vocation he vseth the termes to men, vnto that vocation he specially speaketh. For example in many places of the Scripture, he speaketh of husbandrie, that men by it might bee drawne to thinke of better things. For when wee goe into our fielde, and behold our grounds, and finde them that they are fruitfull, and plentifull, and that euen the vallyes doe so exceed with corne, that men sing for mirth, then euery man must think thus with him∣selfe:* 1.2148 Surely my Haruest is very plentifull, and my corne which I haue sowne yeeldeth her increase with very great measure; Now am I as plentifull & fruitfull an haruest vnto God? Am not I rather a barren and drie ground, yeelding no fruite? Surely, if our Haruest be fruitfull vnto vs, and we which are Gods Haruest are not fruitful vnto him, then our haruest shall condemne vs. For the meanes of Husbandrie, as Plough, Cart, &c. we are carefull to haue them, wee bestow cost to repaire them, and then must we thus thinke: See, I haue all the instruments of my Haruest in very good order, haue I the meanes of my saluation as well? If I haue not, the very Harrowe, and horses harnesse will accuse mee. Thirdly, if we haue a Tree, whereas we bestow cost to cut it, and to prune it, and because it bringeth forth no fruite, we say, if thou wilt not serue me for my taste, thou shalt serue me for building: or if thou wilt not answere me for building, thou shalt serue me for the fire. Let vs remember that seeing GOD hath beene at great cost and charge to dresse vs, and wee bring forth no* 1.2149 fruit, God shall not neede to condemne vs, wee our selues, and our owne iudgement of our tree will condeme vs: and cetainely, if wee be not good for fruite, wee shall bee put to the* 1.2150 fire. Now as there is fruitfulnes of the ground, so there is fruitfulnes of the soule, and as there is fallownes of the land, so there is a fallownes of the heart. But how shall we knowe* 1.2151 whether we be fallow or no? For this is a point worthie to be stood vpon, considering the direct exhortation of the Prophet Ieremie, chapt. 4. Among many signes, I will content my selfe with foure. First, we know that all fallow grounds be common, and euery thing hath free passage thorow them, without any stop or let: so if our eares be common, that we can* 1.2152 heare any talke, be it neuer so prophane, without any chill colde, as it were comming vpon* 1.2153 vs, then doubtlesse our eares are fallow, and we had neede to be broken vp: and so of other parts. Secondly, in Fallow-grounds there is great quietnes; in grounds broken vp to be sowne, there are many fowles busie, ready to picke vp the good graine being sowne; but in the Fallow men neede take no care nor thought to driue them away. Now if wee finde all* 1.2154 husht and quiet in our hearts, if wee doe not busie our selues with driuing away corrupt af∣fections,* 1.2155 it is a token wee lie fallow, and had neede of breaking vp. Thirdly, the showers falling vpon Tilled ground make it fertill, and fruitfull: but all the raine comming on Fal∣low ground is lost, in respect of any fruite, vnles it be for increase of weeds, and of thistles: Then if the blessing of GOD dropping as fast as raine on vs, raise vp no fruite in vs, vnles it be that we are made more proude and vaine; we are yet fallow, and the Lord must breake* 1.2156 vs vp. Fourthly, common passengers going by good corne bestow a prayer to blesse it,* 1.2157 which none doe to the drie fallow, being fitter for children to play vpon, than for men to reape fruite on: so whosoeuer 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 peraduenture say of* 1.2158 him, He is a quiet man, and doth no man harme: yet if the skilfull plowman passing by (I* 1.2159 meane the Prophet, or Preacher of God, which can discerne better of the soile) say not so much as we wish you prosperitie in the name of the Lord; no doubt that man is fallow. But besides this, the diuell the enuious man & sower of Tares, vseth many policies that we may not be broken vp. Against whose wisedome, because I would haue you wise, I will be∣wray his wisedome. One point of his policie is this, he would keepe vs from the plow, and the plow from vs, and therefore when we should goe to heare the word, he casteth before* 1.2160 vs other businesses, perswading vs that we may leaue the word, & meete the plow some o∣ther* 1.2161 time; whē it may be that iourney might haue turned vs vp, that time might haue bin the acceptable time of our calling. If pretence of businesse will not keepe vs away, but we will needes be plowed, he tries another point, and prooueth vs by pastime, by playes, by

drowsinesse, and brings a great vnlustines vpon vs, that we haue no stomacke in the world to heare the Lord. Well, if so be that he cannot fadge, but wee will spite of his teeth come* 1.2162 vnto the plough, then hee will labour to make the plow passe ouer vs, and so it shall not breake vp, that is, he will so deceiue vs with vaine and wandring conceits, that we shal one∣ly heare, and hearing wee shall be as though wee did not heare, and so Pauls doctrine is in∣uerted by Sathan. Paul bids vs vse the world, as though we vsed it not; the diuell bids vs vse* 1.2163 the world, as though we vsed it not: which if wee doe, wee shall deale prouidently for the diuell, but vnwisely for the Lord, and for our owne saluation. If neither of these haue that* 1.2164 successe that he looketh for, but we come vnder the hand of the Sower, and somewhat fal∣leth* 1.2165 on vs, then he goeth about to plucke out that which is sowne from vs, and so will bee sure to hinder the taking of roote in vs, and by this hee preuaileth mightily in many. And because not onely fallow ground, but sandie and stonie be vnfruitful, if he cannot haue vs* 1.2166 fallow, he will haue vs sandie, or stonie. Wee knowe if seede be cast into sandie ground, it is easie to bee carried away with euery winde, and if the plow goe on stones, it will not profit the stones, but the stones wil hurt it. Christ biddeth vs not to giue holy things to dogs, and* 1.2167 not to cast pearles before swine, least these tread them vnder their feete, and the other re∣turne and al•• to rent vs. Wherein wee vnderstand, that if the word of God be spoken vnto them; they blow it from them like swine, and they receiue no more good than sandie ground. And another sort there is worse than this, who hearing the word, resist, and be∣come enemies to the Preachers, as did that wicked man Ieroboam, who being reproued of his Idolatry, 1. King▪ ••. 34 stretched out his hands to haue striken the Prophet, wherin they are like to dogges, and these are the stonie gounds. But to come to breaking of fallow grounds▪ euery man must be carefull, first to vse the plow, which is the word of God, which he must come to heare; then he must heare it as he ought, that is he must pray before hee come.

CHAP. XVII. Of Gods prouidence.

GOD his prouidence is great towards man, Psalm. 8. when as men see the Lord pas∣sing by the Sunne, the Moone, and Starres which are very beautifull, and fasting his loue in a lumpe of clay, wherein hee putteth a soule, which afterward hee purposeth to glorifie: hee passeth by creatures ingendring Muske, to vs which in∣gender lice, and stinch; yea the Lord hath hid the gifts of creatures from themselues, and made them to feare vs, whereas if they knew the things wherin they excel vs, they would not bee so obedient, and yet the very life of all those thing are giuen vs to our comfort. God hath yet a more particular care of vs: for whereas all things naturally are delighted* 1.2168 with their like, the Lord being delighted euen with his first worke in vs, much more is de∣lighted with the second worke in vs by regeneration; as when hee seeth we hate our selues to loue him, wee heare not our selues, but heare him. But most wonderfull is it, that God careth for euery particular, & singular persō yea for euery haire of euery person. He called and knew the Saints by their names, as Abel, Abraham, Moses, Samuel, Paul, Christ did not onely know Nathaniel, but a little accident about him, that he was vnder the figge tree. By this care the Lord knew to draw Lot out of Sodome, he singled out Caleb and Iosuah, yea he knoweth vs among twentie thousand.

CHAP. XVIII. Of seeking of God.

THere are none almost but at one time or at another they seeke God, though the com∣mon sort doe it at the last cast in their extreame agonies, and when health and friends faile, they goe to him. But Malachy saith, God is a King, and will haue his senioritie, and in this order of seeking, many good men are deceiued: for so they cousin not, nor deale falsely, they thinke they may scratch worldly riches; but the Lord will not haue vs to take the siluer of worldly things, before the gold of godlines, neither must the seruant first waite some houres on himselfe, and then on his maister, but contrarie. As there is a seeking, so in seeking there is an order. This is Gods prerogatiue to be sought first, Matth. 29. He is a foole that thinketh that the gold of the Temple, that is riches, is better than the pietie in the Temple, which sanctifieth the gold. Salomons choise must be our direction. Abraham sought obedience before his owne countrie: Ioseph and Moses sought God rather than Pharaoh. But we seeke preposterously, giuing youth to pleasure, old age to God, wee make our eldest children Lawyers, the second or yongest Diuines, where as our fathers made the first borne to serue the Priesthood. In our contracts we first seeke wealth, and then religion, a cursed match. Well, because we can see no impietie, but a contrarietie, wee may so seeke God, that wee shall not finde God. Wherefore let vs seeke God in his word, and that not in a piece of the word, but in all the word, not making a conscience of some sinne, and yet retaining some other sinne. God will not be halfed, and quartered in quan∣titie, because he is indiuisible in substance. Many will vse a restrained obedience, and the world would haue a placard still for some sinne. Such a one was he that would haue a dis∣pensation for kneeling in the house of R••mmon with his maister. Ananias would keep some part to himselfe. God will be sought totally in respect of his word, as also he requireth an vniuersalitie in seeking of himselfe. Wee must not seeke God and the world together, wee must not haue two strings to our bow, hauing one eye on the word, and an other on the world. Wee must not thinke if wee haue God it is well, if wee haue him not it is no great harme, proposing pietie to our selues so long as wee be in the Church, and promising im∣munitie to our selues being out of the Church.

CHAP. XIX. Of sinne.

VIolent good things and constrained deserue no prayse, and therefore the Lord suffered Adam to bee able to sinne, that not sinning when hee might haue sin∣ned, hee might truly bee rewarded; and not to haue sinned when there was in him none abilitie to sinne, was worth no commendation. And therefore the Papists doe euill in charging God, that he might haue giuen him such gifts, and right vse of his gifts as he should not haue sinned, as also that hee might haue hindred this euill. But the Lord was no more the cause of sinning, than the soule is the cause of halting in a man. For as in a lame man the soule is onely the cause of mouing, and the shrinking of some veine, or crookednes of the legge is the cause of vnperfect mouing; likewise God is the cause of euery action in man, but our owne corruption is the cause of the sinne of the action: and yet for all this the Lord draweth out good euen from the vilest actions. Wherfore neither doth the Lord euill himselfe, nor suffereth euill to be done, but as hee driueth out a more good than there is ill in the action it selfe.

2 Some men leaue sinne, as adultery, theft, or murther, for open shame, or for punish∣ment; but in other cases which offend God as much, as negligence in their calling, pro∣phanation of the Sabbath, neglect of hearing the word, they make no conscience at all.

Therefore we must haue a labouring against all sinne. Others leaue sinne, but it is for age, or fayling in pleasure, or some such thing which hindreth them, of which diuers will tell* 1.2169 of their sinnes 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 leaue sinne, and to repent of sinne. Others haue a purpose to do good, and are attentiue in hearing of the word, but to winne credit by it, but not to credit it: whereupon it is that many doe not profit by hea∣ring,* 1.2170 nay they doe not desire to profit, nor are not sorie when they doe not profit. This is plaine poperie, they get the worke done they care not how. Some others haue done good, but their doing of good doth work in them such a pride that they take some glory of it to themselues, they are made more carelesse, which is abhomination before God. Sinne, shame, and death, came in together, liue together, and shall dye 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 diuiding the times, 1. Tim. 4 and 2. Tim. 3. into the latter dayes, and the last dayes, telleth in the spirit of prophecie of them both, that in the one there should bee much superstition, which are gone; and in the other, into which wee are fallen, and they are fallen on vs, that men shall bee louers of pleasures more than of God, and account gaine godlinesse: so the one esteeme our life as a pastime, the other thinke of it as of a market, to be getting at all hands. Although Marthaes part be the worse, and Christ hath saide so, be∣cause it shall bee taken away from her, yet all choose her part, and yet this otherwise hath often a great scourge of God ioyned vnto it. It is the errour of the world in these dayes to thinke all is well, so we get not our riches by euill meanes: but I say, though wee vse no euill meanes at all to get them, euen in louing the bare things themselues too much wee offend: For not onely things corrupt are impure, but also things mingled with such things as are corrupt, are made vnpure: so things impure mingled with the soule corrupt it, because the soule is onely for the Lord.

CHAP. XXI. Of Christs power.

THe Sonne of God taketh care of that thing which wee thinke no pitle needes to be bee taken of, that is, of the peace of conscience. When men heare of their neighbours to come vnder this new Lord, they thanke GOD they are not so, and when they themselues are a little waked out of sleepe, and feele their head not well, but thinke the chamber goeth round about, they quietly can lye downe and fall to sleepe againe. Well then, seeing Christ taketh care of vs, wee must not feare a strong e∣nemie, because wee haue a more valiant Captaine. The Diuell indeede is a Lion, but so is Christ a Lion, & that of the tribe of Iudah; there is a Lion for a Lion, courage for courage. The Diuell is a Serpent, so Christ calleth himselfe a brasen Serpent; there is a Serpent for a Serpent, and wisedome for wisedome; yea a Serpent of brasse, to sting all the fierie Ser∣pents of the wildernes. But thou saiest, Christ is called a Lambe, and a worme. Be not discouraged, that is in respect of his Father, who found him as meeke as a Lambe, who might haue troden on him as on a worme; but the Diuell neuer found him a Lambe▪ but a Lion. So that though before God hee was as a Lambe or a worme, yet before the Diuell,

a Lion for a Lion, a Serpent for a Serpent. The weakenes of Christ is stronger than all the power of hell, Iohn. 18. when the Diuell seemed to be in his ruffe, when hee had a proud shew, he sends a great crue to take a sillie man; when hee told them it was hee whom they sought, this little word cast them downe; a word of a man, humbled and readie to be iudged, by the breath of his mouth, cast downe legions. What shall this Christ doe now in glorie! nay what shall he doe when it commeth with thousands of Angels? This then is the estimation, the Diuell is strong, but Christ stronger; the Diuell is wise, but Christ is wiser.

CHAP. XXII. Of Temptation.

OF all punishments this is the sorest, to be suffered to walke as we list. Ps 78. the people would needes haue Quailes: Almightie God saith, Let them haue Quailes: but he destroyed them euen when the meate was in their ••••outhes, for with their morsels they swallowed wrath. Oh, saith the Lord, that the people would walke in my way, and Israel obey me: but because ••hey would not, God gaue them ouer to their hearts lust. Rom. 1. 24. Ido∣l••trie the greatest sinne that can be, God punished with this: whereby we see how heauie a sinne it is in God his sight, how light soeuer wee make of it, to be giuen ouer to our owne hearts lust. In the booke of Numbers there is mention made of a place where the children of Israel were plagued, called the graues of lust, wherof a learned Father saith: In these daies there are many graues of lust, for his bodie that liues in pleasure is a graue of lust. And this is that which I desire we may see, that we might once haue a feeling of thornes in plea∣sure, and that God punish vs not by suffering vs still to goe on. I reade in the Scriptures of deliuering a man to Sathan, and of deliuering a man to himselfe: the first there may follow saluation, as wee see to the man in the Epistle to the Corinthians: but if wee fall into the second, it is dangerous. For it were better to be deliuered ouer to the diuell, than to his owne lust: for thither it will bring him, and that so, as he shall not see it nor respect it.

FINIS.

More speciall directions to be obserued, for the comfort of afflicted Consciences.

* 1.2171

ACcording to the measure of Temptations, GOD is accustomed to giue graces after∣ward.* 1.2172

Belieue that GOD the FATHER doth gouerne your Temptations; that the HOLIE GHOST shall, and doth assist you; that IESVS CHRIST was tempted to o∣uercome in you; that the Saints on earth doe pray for you, euen those which neuer knew you, but doe pray for the tempted ones.

Vse the Word, Prayer, and Sacraments, Psalmes, Conference, Fasting, Vowing.* 1.2173

Nothing must trouble you, but God his Word truely vnderstood, nor comfort you, but the same.* 1.2174

A false feare doth often trouble and vexe one more, then that which is a true one.* 1.2175

None can iudge of the worke of the Spirit, but by the light of the Spirit: as none can* 1.2176 iudge the light of the Sunne, but by it selfe.

None can say they are asleepe, which are so indeede: So none can say they are secure,* 1.2177 which in heart confesse their securitie.

Leaue off reasoning and complaining of your owne corruption: but aboue all things* 1.2178 beware you complaine not of God.

Dispute not with GOD, least you be confounded; nor with Sathan, least you bee o∣uercome.* 1.2179

Be still perswaded that your punishment is farre beneath your sinne.* 1.2180

Beware to say you cannot be helped; this is to hinder the worke of God: if you haue so said, repent you heartily thereof, aske God forgiuenes therefore for Christ his sake.* 1.2181

Thinke not, nor speake not that secretly (vnlesse it be complaining of your selfe) which you would not openly thinke or speake.

Enuie not the gifts of God in anie, neither thinke too hardly of anie for their infirmi∣ties:* 1.2182 fret not your selfe for the prosperity of the wicked. Iudge not too hardly of your selfe, because you see so manie of Gods graces in others, which you cannot finde in your selfe.

Take not pleasure in hearing or seeing euill in anie, or of anie, but be grieued rather: re∣ioyce* 1.2183 in the good of others.* 1.2184

In such multitude of God his mercies as you enioy, maruell not you haue some cros∣ses: God sends blessings with crosses, least wee should despaire: likewise crosses with bles∣sings, least we should presume.

In any outward blessing which you see you cannot haue, beseech God you may neuer* 1.2185 be vexed for it. Any spirituall or corporall, inward or outward blessing which you trust God will giue you in time, beseech God you may not couet them too much, but ••arie his* 1.2186 good houre vntill you doe enioy them. If you will haue an outward blessing, be well con∣tent to want it: If you would haue a crosse remoued, be content to goe vnder it, and beare it vntill the Lord remoue it: If too greedily you couet any such things, it is longer, or ere you shall enioy them, and more danger to abuse them when you haue them.* 1.2187

A wi••e walking in your calling is a meanes to auoyde Temptations.* 1.2188

1. Our neede, &c. 2. God his goodnes to his creatures. 3. His commandements. 4. His promises 5. Examples of others. 6. The benefits receiued before vnasked. 7. The assistance* 1.2189 of the holy Ghost. 8. The mediation of Iesus Christ. 9. The ministerie of the holy Angels.* 1.2190

10. The communion of the Saints. 11. Psalmes and prayers, made of others, read of vs.

Thinke nothing so vile as sinne: Nothing so precious as Gods mercie.

Water and bloud were especially vsed in sacrifices; water signifieth clensing, bloud re∣conciliation: therefore there gushed out of Christs side both water and bloud, to declare* 1.2191 that by him we haue both sanctification and iustification.

The bloud of the beasts which were sacrificed was not onely shead, but also sprinkled vpon the holy vessels, vpon the booke, vpon the Tabernacle, & vpon the Altar; to signifie that the shedding of Christs bloud is vnprofitable to vs, vnles our harts be sprinkled with

it by the holy Ghost; and that God accepteth no sacrifice at our hands, except his spirit come vpon it to sprinkle it with the blood of Christ.

Our Lord Iesus Christ fasting and praying at the entrance of his calling, is our instru∣ction: first, in respect of the greatnes of the calling: secondly, of gifts needfull: thirdly, of* 1.2192 the grieuous perils which may insue: fourthly, of the losse of our labours at the least. Hee prayed in his own ministerie often: and when he sent foorth others, Matth 9▪ and Luke 21.

As Abraham feared more, so likewise Iob, the neerer they came to the presence of God. Iob 39. 37. and 42. 5. Gen. 18. 27.

Circumcision was neglected in the wildernesse fourtie yeers, likewise the Paschal Lamb more; yet the Church of God was among them.

Certaine rules for an afflicted minde, concerning seuerall temptations.

THose temptations shall be laid to your charge, whereunto you yeeld, &c. No motion* 1.2193 shall hurt you, whereunto you giue not consent in heart. You haue no sin, Whilest in heart you long to be free from it: you want no goodnes, which in heart you couet to haue. Rom. 7.

Where sicknes is at the highest, there is hope of diminishing: so likewise in tempta∣tion.

It is a great mercie of God to discerne a temptation, in time of temptation.* 1.2194

When you would doe any good, or receiue any good, offer vp your endeuours, actions* 1.2195 and meanes, in a sacrifice to God in Christ, beseeching God to giue his holy spirit to san∣ctifie his owne sacrifice.

As you pitie your childe in the fit of an ague, so the Lord will pitie you in a temptation.* 1.2196

If you haue receiued but a little release of temptation, giue thankes, and you shall haue* 1.2197 more.

It is a sinne as well to denie God his gifts, as to presume of them.* 1.2198

Temptations smothered, as fire burne more inwardly.* 1.2199

Be perswaded alwaies you are in the presence of God, and of his Christ.* 1.2200

Be more afraid of secret sinnes, than of open shame.* 1.2201

Lay this foundation sure, that there is mercie with Christ Iesus.* 1.2202

Remember the former mercies you haue receiued; and thinke your present estate to be* 1.2203 none other, than the estate of Gods children. If you bee grieued, pray to God; if relieued, praise him: there is a vicissitude of griefe, and comfort, as of light and darknes.

Beware of a discontented minde in any case, yea be contented to haue your desires de∣nied* 1.2204 you of God; and if your prayer be not heard, vexe not your selfe too much: neither vehemently couet, nor be grieued for any thing, sauing the hauing or losse of the fauour of God.

Let nothing pearce your heart deepe, either in griefe or feare, but sinne and vnbeliefe.* 1.2205 Labour for meeknes and patience, bee readie to kisse the rod, and to offer vp all to him, of whom you haue receiued your selfe: for if you struggle, it will fare with you, as with a bird in a grinne; the more she striueth, the faster she is, and more twitched. Wee must vse the word in troubles and temptations, as a sicke man doth meate; which though he eate a∣gainst his stomacke, and presently feeleth no benefite of it, yet we knowe by experience it doth him good, and himselfe afterward shall receiue the same.

In our great feare, we are lesse to be feared; those are to feare, which feare not.* 1.2206

Sometimes the Lord doth bring vnbeleeuers that wander from him by crooked waies,* 1.2207 vnto himselfe.

Reuerence those words and workes of God, which you vnderstand not.* 1.2208

As the sense of an aguish man is corrupt; so is the iudgement of one that is in tempta∣tion,* 1.2209 (Muscul.) so that things that are, either seeme not to be, or not such as they are.

The patient bearing of miserie, is an acceptable sacrifice vnto God. When the Gold∣smith* 1.2210 putteth a peece of gold into the fire to make better vse of it; it seemeth to the vn∣skilfull that he vtterly marreth it: so the children of God in affliction seeme to the iudge∣ment

of the naturall man vndone and brought to nothing: but spirituall things are spiri∣tually discerned.

As none can discerne of the Sunne, but by his owne light: so neither of the Spirit. Here∣of* 1.2211 arise the diuers iudgements of the tempted, of themselues; because sometime the good* 1.2212 spirit doth inlighten them, and other times they are left in their naturall blindnes, and Sa∣tan also easily deluded them.

Beleeue alwaies your estate to be the worke of God, and varie not therein, for your hu∣miliation,* 1.2213 your consolation, the glorie of God, and the good of others.

Beware that you doe not often alter your iudgement of your estate, as saying, some∣times* 1.2214 it is God his worke, sometimes Melancholie, sometimes your weaknes and simpli∣citie, sometimes witcherie, sometimes Satan, for these diuers thoughts will much trouble you: you may thinke Melancholie may bee an occasion, but no cause, and so of the rest. Looke stedfastly to the hand of God, surely resting on this, that hee not onely knoweth thereof, but that whatsoeuer is done, directly, or indirectly, by meanes or immediatly, al is done and gouerned by him.

Beware of reasoning, of musing, of solitarines, of impatiencie of spirit, of murmuring, of* 1.2215 anger, enuie, wishes suspitions, ielousies, too often eating, &c. or fastings, much medling with wordly businesse, or much idlenes, lying musing in bed, vaine mirth.

Say not you cannot be helped: for that may hinder the worke of God. Say not if I were* 1.2216 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* 1.2217 and graces of the new birth, you feare you shall not perseuere to the end: your medita∣tion and collection is good so long as it preserues you from the carelesnesse of your flesh: but it is euill, when it would dissolue the assurednes of your faith. Indeede so long as you looke vpon your selfe you haue cause of feare, because you are vnable to prolong, as you are to begin new birth: but if you looke to God, you haue nothing but matter of faith, for that whom he once loueth, he loueth for euer. Againe, as a man swimming in deepe waters is* 1.2218 neuer in danger of drowning, so long as his head continueth aboue the waters: so, though you swimme in deepe feare of dangerous temptations, yet you are sure and secure, because Christ Iesus your head is still aboue all your troubles, and therefore is able to draw you his member to the shore of saluation, without all perill of perishing.

It is hard to take vp and beare the yoke of Christ: but much harder it is to continue,* 1.2219 drawing and panting in it vnto the end. This caused a godly father to pronounce, that in godlines not so much the beginnings as the endings are to be looked to. Iudas began glo∣riously, but he ended shamefully: Paul began ill, but he ended well. Then let vs say to our owne soules, Good Lord, what if our first loue be growne cold, how fearfull is it to come a great way out of Sodome; and in the end to become a pillar of salt? Oh, let vs neuer put* 1.2220 our hand to the plough, and looke backe: keepe vs deare God, from the beginning in the spirit, and ending in the flesh. Oh, suffer vs not to be the first in outward vocation, and the last in inward sanctification: let vs feare, hauing beene once lightned, to be darkened.

Remember how sometime thy heart hath wrought and trauelled in prayer, how the* 1.2221 springs of your ioy haue beene in the Lord, and his Christ: how all thy delights haue been in his Saints: how it hath beene thy glorie in singing and praising to be familiar with thy God. These former fruites make me looke for after fruites.

A streight course of religion is somewhat an vncomfortable companion: but blessed* 1.2222 be that mortificatiō which so farre estrangeth vs from the world, that it chāgeth vs to the similitude of Christ, to whom we must be cōformed in sufferings, that we may be like him in glorie. Suffer not your heat to bee straight, narrow, and vncomfortable in heauenly things: this draweth away both the breath and bud, and the life of true godlinesse. The Lord keepe you from euill, and the Lord satisfie you with gladnesse, the Lord giue you the spirit of prayer, and heare your prayers, the Lord bee 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 loth to put you in minde of these things, you haue many carefull for you in other things; O pardō me if I be bold in this one thing, I trust I reioyce more in

the good of your soule, than euer I should reioyce in the fruite of mine owne bodie: it would be a thousand deaths to me, as tenne thousand hels to see your soule misca••ie. O let me be accepted more than a ciuill friend, more than a friend of the world, giue me this be∣nefit to be thought further than a friend in the flesh.

No griefe, shame, or sorrow pleaseth the Lord, which goeth altogether separated from* 1.2223 a sweete perswasion of his fauour. Againe, no pleasing our selues in the assurance of par∣don is acceptable to God, which altogether reiecteth the care of espying, bewailing, and auoiding of sinne. Wherefore let this be the barre and bound of your affections in these cases: so long as Christ goeth with you, so long as the mercies of God accompanie you, so* 1.2224 long as the grace of the Spirit shineth vpon you, be dealing with your sinnes, and con∣demne them to death: likewise while you are tender of conscience, afraide of sinne, reue∣rently prepared to walke holily with your God, laugh at Sathans accusations, despise de∣struction, and set at nought the terrors of hell. You neuer erre one way or other, but by fai∣ling of one or both of these: that is, either in your griefes you are grieued without com∣fort, or in your ioyes you reioyce without reuerence: whereby it falles out in the end, that as in vnnecessarie griefes you can finde no spirituall pleasure, so in vnaduised ioyes you can find no spirituall profit.

He was not so much moued at the reproches of his enemies, as at the not profiting of* 1.2225 his friends. Yet herein he had this comfort: first, if all profited not by his speeches, yet so* 1.2226 that one among tenne profited, he thought he had the winnings that Christ had: second∣ly, if they profited not which he spake to presently, yet they might profit hereafter: third∣ly, if none of them profited, yet he knew the word should not be in vaine.

It is the policie of Satan, as to blinde, and beset the world with a quiet possession of an* 1.2227 vniust mirth, thereby to keepe them from the true sight of their sinnes: so to oppresse the sillie flocke of Christ with false and causelesse feares, thereby to keepe them from the glo∣rious* 1.2228 feeling of their redemption. He knoweth to his griefe that your ioy may temporally be interrupted, but not finally or eternally be denied you: therefore he plieth himselfe, though he cannot extinguish it, yet to diminish your iust and royall right in your Christ: in regard wherof, you stād guiltie of not maintayning the Lords royaltie giuē to his elect, if in the least measure you yeeld to these slauish feares of the aduersarie. This subtill Ser∣pent is not ignorant, that by these pensiue practises, he doth weare to a dulnes the edge of your prayers: and that he draweth from you with an vncomfortable tediousnes the fruits of your faith: and consequently by these meanes, you are depriued of the fruit of a more comfortable seruice to your God: the weake ones fearing also by your example the pro∣fession of Christ to be strict and comfortlesse.

Of the power and priuiledges of Gods word.

THhe Word of GOD is mightie, & liuely in operation, Heb. 4 12. 13. This place commen∣deth vnto vs the Word, by it effects shewing, that it is not a sound in the aire to tickle mens eares, & please their conceits, but it worketh with further power like a two ed∣ged sword to humble men, and being humbled, to raise them vp againe. Hereunto there∣fore is due a speciall prerogatiue and honor, because the worke of it shal be ratified in mens consciences, whether they be good or euill, elect or reprobates. For the word is the power of GOD to all, that an Anatomie of our corruptions laide before vs, wee might be driuen out of our selues to IESVS CHRIST.

First, of the words, then of obseruations out of the doctrine.

The word is liuely. Therefore not dead, as the wisdome of Philosophie. It is sharper then a two edged sword. This Metaphor is vsed Esay. 48. 2. where the Word is compared to a sword or an arrow, wherewith men are shot at. Also Ephes. 6. it is compared to a sword.

And entreth to the deuiding asunder of the soule and the spirit, &c. This declareth, how the word reuealeth inward hypocrisie, and telleth vs that all our holines is but dissimulation, all our wisedome foolishnes, all our righteousnes as a defiled cloth.

And of the ioynts, and of the marrow. This is added to shewe, that though wee hide our hy∣pocrisie,

and would ••urie it in the most secret parts, yet euen the bones shall tremble, and the marrow in the bones shall turne to rottennes: as Iob. 33. 19. Psal. 51▪ 8 Psal 32.

And is a di••cerner of the thoughts and intents of the heart. Here we see, that where no law of man can take hold of vs, there the Lord will finde our intents by his word, and will gage vs to the bottome.

Hence arise three questions. First, how the word doth thus worke in men? It is when we vse good meanes, and God his Spirit worketh vpon the meanes. The vsuall meanes are hearing, reading, conferring, and meditating, and praying. This we may see 1. Corinth 10. Pro••. 29. Ephes 4. 1. Thess. 5. by the vertue of the word preached. To preaching we must ioyne reading of it, Act. 17. As for conference and meditation, we must know, that neuer any shall come to the marrow of knowledge without this meane. For meditation is the life of learning, the want where of causeth, that the greatest Clerkes are not the wisest men, Of prayer, Matth. 6. and 11. 1. Cor. 2. how needfull this is so many must acknowledge, as confesse the word to be a mysterie, and therfore not to be conceiued without the working of God his Spirit, which we must pray for. 2 Cor. 4.

Secondly, it is asked of what part of the word this is meant? I answere of both, that is of the Law, and of the Gospell. 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 seene. Secondly, this power is not alwaies presently felt, but it worketh in God his appointed time. We shall see the word will often strike the vngod∣ly, though they be loth to heare; and although when they haue heard, they would shake it off, by inglutting their hearts with eating, drinking, and sleeping, yet it will wring them on their beds, at their tables, in their chambers, when they are with their companions. And al∣though God his deare children do not alwaies feele this power to saluation, yet they haue it in greater measure at one time or at another.

Hence obserue three vses. First, we must come to know the word. For the diuell mo∣ueth this fearefull question vnto many: How knowest thou this is the word, rather than any other doctrine? To leaue grosse heresies, I answere by an interrogatorie. Whose words, if he were but a man, and spake as a man alone, did euer driue thee to hell? whose words, did euer rip vp thy secret and close sinnes? who hath drawne teares out of thine eyes and sorrow out of thy heart with a conscience of thy sinne, at which thou wert wont to laugh? Whose words haue taken thee from the hell of thy conscience, to heauen? who hath gi∣uen thee ioy in sorrow, comfort in trouble? What words of Philosophers can make of a Leopard a Lambe, of a viper a childe, of a leacher a chast person, of a couetous carle a libe∣rall man? All eloquent Oratours without the word, are bare Physitions to a troubled minde.

Secondly, the word needeth none other helpes. 1. Cor. ••. and 2, and 3. 2. Cor. 2. and 3. and 4. Howbeit we may vse other words besides the bare phrase of the Scripture: but we must beware of humane inuētions, & take heed we vse not vncertain phrases for certaine. If we vse the authoritie of Heathen men, we doe ill. We may alleadge them, but most spa∣ringly, and not naming them, but by way of an argument we may shew, that the Heathen saw this and that, and therefore we should not be ignorant of it. Similitudes may be vs••d, if they be naturall, and not constrained. We must vse them as sauce to prepare vs for better things. We must not straine them, least we presse out corruption. The milke in the breast not strained is pure, too hard pressed it is corrupt.

Thirdly, the word worketh by diuers meanes. And I hope with Eliah that there be ••oe profit by the word, than I see. Iohn Baptist came mourning, Iesus Christ came piping, but few profited. For many would follow Iohn, vntill he required repentance. They would heare Christ, vntill he spake of the crosse. Great is the wisedome of God in vsing the vehe∣mencie of one, the mildnes of another, the zeale of another. But some will neither profit by Iohn nor by Iesus 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 HARDNES OF HEART.

I Beseech GOD the Father of IESVS CHRIST giue me his good Spirit in writing to giue aduice, and you in reading to receiue it, Amen. Since the time that I receiued Master S. letter, wherin he declared his carefull compassion ouer your estate: I haue been not a little grieued, because, partly for want of a conuenient messenger, and partly because of my manifolde distractions, with the like occurrences, and other weightie affaires, I haue bene hindered from writing hitherto vnto you. And albeit euen still I am in the same case; yet conscience towards God, and compassion, and loue towards you forceth me to ouercome lets, which hardly I could otherwaies preuaile against. And albeit I cannot write as I would, yet of that which I shall write, proceeding from the forenamed grounds, I looke for some blessing from God through Iesus Christ, if you will not too much faint in faith, and yeeld to the aduersarie: yea, if you will but hope so well of yourselfe, as (in the feare of God I write it) I hope of you. First, whereas it see∣meth you are sometimes grieued, because you taryed not still at Cambridge, according to my aduice: you must know that I aduised it not as a thing necessary, but more conuenient (as I then supposed:) but yet that I aduised you to obey your father, if his pleasure still con∣tinued to haue you home: whereunto you yeelding, I cannot see how you offended: it be∣ing your fathers pleasure you should so doe. And who knowes whether being heere, you might not haue bene as much troubled, there being no priuiledge for persons and places, in such cases? And who knowes whether it be the Lords pleasure, for the ensample and in∣struction, and I hope the consolation of others in the end? And albeit you wil now thinke, that here you were neerer the more and stronger meanes: yet know you and hee perswa∣ded, that GOD can, and doth in such cases worke by fewer and weaker, according to his good pleasure. Besides, it is in our corrupted nature, to make much of such meanes as we cannot haue, and not so to esteeme those which God doth offer vs, as we should. I be∣seech you therefore in the Name of Iesus Christ, humblie to praise God for those meanes which hee offereth in mercie vnto you, and to vse them in faith accordingly: and so God shall blesse you by them; and then by such conference as you may haue from hence by letters. Wherein if I may stand you in any stead (rather for the good opinion you haue of me, then for any great matter I am able to performe) I shall be readie to offer any office of loue vnto you, as God shall enable mee, and so farre foorth as I shall be instructed in your particular estate, by some letters sent from you by conuenient messengers. That which I presently perceiue by M. S. letters, is, that you are afflicted with the blindnes of your minde, and hardnes of your heart, which cannot be moued either with the promises of God his mercies, or feare of his iudgements; nor affected with loue and delight of the things which bee good, or with hatred and lothing of the euill. Great cause you haue of griefe I confesse; but no cause of dispaire dare I graunt, because I am perswaded, that your perswasion is somewhat false, partly for want of a sound iudgement of your estate, and partly for some defect of faith, somwhat through your owne default. First therefore know you for a certaintie, that this is no other temptation, than such as diuers of Gods children haue for a time bin humbled with, & afterwards haue had good issue out of. And if it please God to moue you to credit me, I myselfe haue knowne others as deeply this way plunged,

as you can be. Remember therefore that God is faithfull, and will not suffer you to be tempted aboue that which you shall be able to beare, &c. 1. Cor. 10. 13. And yet further to confirme you herein, the holy Scriptures doe record that this way God heretofore hath humbled his owne people: In whose person the Prophet Esay lamentably thus complai∣ned, chap. 63. vers. 15. O Lord looke downe from heauen, and behol•• from the dwelling place of thy holines, and of thy glorie. Where is thy zeale, 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 vs to erre from thy waies, and hardened our heart from thy feare? And in the next chapter, vers. 6. We haue beene all as an vncleane thing, and all our righteousnes is as filthie cloutes, and we all doe fade like a leafe, and our iniquitie like the winde doth take vs away; and there is none that calleth vpon thy name, neither that stirreth vp himselfe to take hold of thee: for thou hast hid thy face from vs, and hast consumed vs, because of our iniquities. And afore in the 59. chapter, vers. 10. We grope for the wall like the blinde, and we grope as one without eyes: we stumble at the noone day as in the twilight: we are in solitarie places like dead men: we roare like beares and mourne like doues. So complaines Ezechias in the bitternes of his soule: Esay. 38 14 Like a cr••ne or a swallow, so did I chatter: I did mourne as a doue. And Psal. 51. 10. &c. when Dauid crieth, Create in me, O God, a cleane heart, renue in me a right spirit, restore to me the ioy of thy salua∣tion, establish me with thy free spirit: doth he not declare, that his heart was vncleane, his spi∣rit crooked, the ioy of his saluation lost, and himselfe subiect to the spirit of bondage; so that wanting the spirit of libertie, or adoption, he could neither crie Abba father, nor ••••ue any power against sinne? Thus you see how God his children may be blinded in minde, and hardened in hart for a time, so that they feele in themselues the graces of the holy spi∣rit to be as it were perished and dead. Further, to relieue the infirmitie of your iudgement in this point (because I know it may much distresse you) you must vnderstand that there be two kindes of hardnes of heart: the one, which is not felt nor perceiued: the other, which is perceiued and felt: and of the former, that there be two sorts: the first, which is most fearefull, when any doe purposely resist the motions of God his spirit, and wilfully refuse the meanes of their saluation. Of the which the Prophet Zacharie speaketh, chap. 7. vers. 11 &c. They refused to hearken, and pulled away the shoulder, and stopped their eares that they should not heare: yea they made their heart as an Adamant stone, least they should heare the Law and the words which the Lord of hostes sent in his spirit by the ministerie of the former Pro∣phets. The outragious sinne of these men, the Prophet Esay expresseth in these their owne fearefull tearmes, chap. 28. 15. We haue made a couenant with death, and with hell are we at a∣greement: though a scourge runne ouer, and passe through, it shall not come at vs: for we haue made falsehood our refuge, and vnder vanitie are we hid. This was a fearefull estate indeede: yet for all that, no man can say, but some of those hauing so hardened their hearts, might be, and were afterwards conuerted. The other kinde of hardnes of heart, which is not felt nor perceiued, or if perceiued, yet not felt (which albeit it is lesse fearefull, yet it is dange∣rous enough) is in such, as, although they wilfully resist not God his spirit in good means, yet securely, carelesly & willingly they lie in sinne without any remorse of it, or true taste of good things. Such was Dauids state, by the space of a yeere, before Nathan the Prophet came to proue him, and rouse him from his lulled sleepe. Both these kindes I am perswa∣ded you are free from, otherwaies than in temptation Sathan may sometimes moue you thereunto. The other kinde and hardnes of heart, which is perceiued and felt, is of two sorts; the one in them which are desirous of meanes whereby they may be relieued, al∣though they do finde small or no ease in themselues for a time. Of this kinde the Prophet Esay, in the name of some of God his people complained, Esay. 63. 15. And such was Da∣uids state after that Nathan had reprooued him, and God his spirit began •••• worke with him: yet crieth he out (as you heard before) of the losse of God his graces: and when he saith that God will accept of no sacrifices, be they neuer so many or pretious, without a contrite heart and broken spirit; he sheweth that for a time (euen after the Prophet had reproued him) he wanted both. This is your case, and therefore you are in the state of sal∣uation: for Dauid was in this case, euen after he had confessed his sinne, and had receiued absolution & pardon from God, by the ministerie of Nathan, although he neither felt ioy

thereof, nor true griefe for the other: yet because in truth of heart he confessed his sinne (as my trust is you doe) and was certainely perswaded of the pardonablenes: of it by God his mercie, as you must be if you will haue mercie (although he was far off from feeling it, or applying it to his wofull conscience) his state was good and very well to bee hoped of. And you must knowe and bee perswaded; that those things which are written of God his Saints; and namely of Dauid, and Peter, and such others, are ensamples for vs, if wee will stay our selues vpon the word of God in the ministerie of his seruants; and waite vpon the Lords good time, vntill he come neerer vnto vs by his spirite: neerer, I say, for he is come already vnto you (or it may be he neuer went from you) because to be grieued and hum∣bled with blindnes of minde and hardnes of heart, to belieue certainely the truth of God his promises in generall, and to reuerence the seruants of God, which bring the glad ti∣dings of saluation, and to long after comfort, vsing the meanes of the Word and Prayer, the Sacrament of the Supper, and the company of God his children, contrarie to hope vn∣der hope, yea, without any present feeling; all this is a certaine argument that God his spi∣rit is with such, and therefore with you. This estate though it may be very grieuous, yet it is neuer dangerous, much lesse is it fearfull, vnlesse any be so wilfull that they doe per∣seuere and continue in desperate refusing all good meanes: vnlesse they perseuere, I say, for that through the subtill sleight of the spirituall aduersarie, and his forcible power, whereby God suffereth him sometimes for a season to winnowe them as Wheate, they are so bewitched and intoxicated, that they are carried by violent force of temptation to waxe wearie of, or to refuse all meanes of comfort by fits: yea almost to haue no desire at all vn∣to them: yea sometimes, euen to speake euill of them. But all this is but in temptation, and therefore God will be mercifull vnto them for Christ his sake. Thus Iob cursed the day of his birth, and wished to be strangled: Ieremie also repented that euer he preached in the Name of the Lord: both scarcely abstained from blasphemy. Dauid moued with the spirit of ambition, thogh dutifully admonished, wilfully went on in numbring the people. Peter also vaingloriously presuming of his owne strength, being most wisely and effectually pre∣monished of his weaknes euen by our Lord Iesus, yet wittingly rusheth, as an horse into the battell, and then very cowardly yeeldeth, yea, doubly denieth, yea, strengtheneth his sinne, with a threefold corde, and fasteneth it with banning and cursing. And yet all these obtai∣ned mercie most bountifully. For why? as Sat••ā had desired to winnow them; so our Lord IESVS CHRIST prayed for them, that their Faith thogh it were vehemētly assaulted, yet should not be ouercome, although it was battered, yet that it should not be destroyed, and though it were sore oppressed, that it should not be extinguished. And heere be you fully perswaded, that though (Luk. 22. 32.) the words seeme to runne as belonging but to Peter, (viz. I haue prayed for thee, that thy Faith should not faile) yet that hee prayed as well for the rest of the Apostles, yea, for all the faithfull. For first he saith not, Simon, Sathan hath desired to winnow thee, but you. Why then (saith he) I haue prayed for thee? Verily, because he should more grieuously offend then the rest (although their offence was very great) therefore his and our most blessed Sauiour applyed to him the promise, but did not impropriate it to him onely, and restraine it from the rest. Compare with this place, Ioh. 17. 20. and you shall see that the heauenly veritie affirmeth, that he prayed not only for the Apostles, but for all those which should belieue through their word. Yea further, our Lord Iesus Christ was ye∣sterday; is to day, and shall be for euer. And as the fore-fathers were baptized into him, and did eate his Flesh and drinke his bloud, so was his prayer effectuall euen vnto them vnder the law, much more vnto vs vnder grace. And whē you can finde testimony of your heart, that when you would doe well, euill is present with you, and that when you do the euill you would not, then do you not it, but sinne in you, when it leadeth you captiue, Rom. 7. much more then whē Sathan worketh withall, buffeting you, assure your selfe that God hath pitie on you, that the vertue of his power shalbe perfect in your weaknes, 2. Cor. 12. 9. If you be∣lieue, according to your faith it shall be done vnto you. But you will say, you cannot be∣lieue that this vile and crooked hardnes of your heart, can bee remitted and renewed: and euen this was the second point, which in the former part of my letter I gaue you to vnder∣stand, was the cause of your excessiue distresse. I beseech you, and I charge you in the name

of our Lord Iesus Christ, that you will not willingly lie, nor offer iniurie to God his spirit, nor to your selfe who haue receiued it: tell me, what is the reason why you think you haue no faith? Verily because you haue no feeling, nor no other fruites thereof, as you thinke. 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 fruite 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 fruite, yea of sappe for a season. And as a man sore wounded, or diseased; may for a sea∣son be depriued, almost of all operations of the naturall life to the outward shew, and his owne iudgement and feeling: so may a spirituall man be so sore wounded by Sathan, and diseased by present sight and feeling of his sinfull corruptions, specially in temptation, that he may thinke, yea and may appeare to others, that the life of the spirit is not in him. Thus Peters faith did not wholy faile (as you haue heard) or else the prayer of our Sauiour preuailed not. Thus when Dauid, Psal. 51. 12. declared that his heart was vncleane, and his spirit crooked or vnstable, and vers. 14. that he had lost the ioy of his saluation, and the spi∣rit of libertie or adoption: yet vers. 13. he prayeth that God would not take his holy spirit from him, therefore hee was not depriued of the spirit of sanctification. Here seemeth re∣pugnance, but there is none. He was depriued for a season of the graces of the fanctifying spirit; but none of the holy Ghost wherewith he was sanctified Which graces as God re∣stored vnto him: so I am perswaded he will vnto you: yea I doubt whether you are depri∣ued of them, but onely, that partly melancholy, and partly Satan worketh therewith, make you doe iniurie to your selfe, and to the graces of the spirit in you, which I beseech you take heede of. But the messenger cannot stay; and therefore I cannot write as I would ei∣ther of this, or of the remedies you should vse, which hereafter I will, as God shall inable me. And I pray you let me vnderstand (as I requested in the beginning) of your estate iu particular somewhat more: and that by this bearer if you can, because hee is of your ac∣quaintance, and will bring it vnto me faithfully.

Onely I adde now, vnto that I haue written of hardnes of heart at large, that you must diligently obserue the word, Create, which Dauid vseth Psal. 51. declaring how hee had no feeling of his heart. To this ioyne that which the Prophet Esay speaketh in the person of God, chap. 57. 23. I create the fruite of the lips to be peace, peace as well to him that is fare off, as to him that is neere. Therefore in faith you may as well pray with hope to obtaine, as did Dauid Therefore say with him often, and with God his people, Esay 64 12. O Lord thou art our father: we indeede are clay but thou art our maker, and we are the worke of thy hand. &c. Know you that God can cause Wolues, Lions, Leopards, &c. dwell louingly with Lambes, Calues, Kine, Esay 11. 6. &c, and that which is vnpossible vnto men, is possible vnto God; euen to cause a cable rope to goe through a needles eye; that is, to change the hard heart of the vnbeleeuing couetous wretched man; much more yours. Yea knowe you that all things are possible to him that beleeueth: crie then, I beleeue, O Lord helpe my vnbeleefe. And I dare promise you in the name of our Lord Iesus Christ, that you shal haue your harts desire in goodnes. Thus abruptly I must make an end. I commend you vnto God, and the word of his grace, which is able to build you vp, and giue you the right of inheritance among them which are sanctified. And the very God of peace sanctifie you through∣out, that your whole spirit, and soule, and body may be kept blamelesse vntill the comming of our Lord Iesus Christ: faithfull is he which hath cal∣led you, which will doe it. Amen. I pray you pray for me; and I trust, as I haue, so I shall pray for you, and much more.

Yours in Iesus Christ to vse in any neede.

A LETTER CONSOLATORIE TO Mistris Mary Whitehead.

THe Lord Iesus Christ by whose blood you are iustified, stay and strengthen you now and for euer, Amen.

Seeing we be so miserable, blessed bee God that wee bee also mortall: seeing wee be subiect to sinne, praised bee God that wee are also subiect to corruption. It would now grieue vs to bee mortall, because wee sinne, and by sinne purchase miserie: it is sufficient that we shall then neuer die, when we shall neuer sinne, and then wee shall no more taste of corruption, when wee shall no more so much as feare condemnation. In regard whereof (good Mistris) looke not so much to your griefe for the death of your sonne (which you see to be the cōmon lot of al, and the happie lot of the godly) as vpon his freedome from misery, his libertie from sinne, and his holy change to eternall felicitie.

And albeit he was young in yeares, yet was hee come to sufficient yeares to goe to God, that hee that hitherto did grow in Christ, should now bee gathered and reaped vp to the kingdome of Christ: so that we cannot thinke him to die in his flowers, whose perfection groweth to so blessed a maturitie before the Lord. If then you reioyced 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 loue to him was right) you know did euer appertaine vnto him. Hee must not of you his earthly parents be deemed to be lost, which of his heauenly father is so surely pre∣serued. And without all question his very growing in godlines, vnder so manifold afflicti∣ons in this life, could not haue been so profitable to him, and comfortable vnto you; as the losse of a few and faint pleasures, recompenced with so infinite and vnspeakable ioyes in the life to come, are I hope, and must be vnto you.

Be not then so grieued for that you haue lost that which Christ hath found: but bee thankfull if by hope you can reioyce that Christ hath found that which you haue lost. Whose losse of yours, and gaine of Christs, as it was by the will of God, you must yeeld to of necessitie: as it was the wisedome of God, and mercie of God, so to haue it, you must resigne him willingly. The Lord God who gaue your sonne as a pledge of his goodnes, and who hath receiued your son as a pledge of your obedience, so ouer reach your griese of nature, by hope aboue nature, that you may fulfill that remnant of repentance which yet is lent you to the great praise of his holy name and endles peace of your own soule for his Christs sake.

Amen.

Maister Greenhams care for the poore Schollers of Cambridge.

RIght Honourable, although it bee a thing well knowne vnto many, and specially to your Lordshippe, that the number of students in the Vniuersitie of Cambridge is greater of late yeeres than hath beene heretofore; yet it may bee many haue not heard, neither hath your Honour vnderstood, how many of good hope for want of suffici∣ent reliefe haue beene, and are forced, or tempted to forsake the Vniuersitie.

Of the which number some haue entered into the Ministerie both vnseasonably and hurtfully, some taken vpon them to be pettie scholemaisters vnprofitably, some fallen to be seruingmen or to some other meane trades of life inconueniētly, some haue crept into popish gentlemens houses at home, or flying ouer sea haue proued traiterous and vnna∣turall Iesuites or Seminarie Priests.

Besides that which is as true as ruefull, some straining themselues for loue of learning to liue in the Vniuersitie, for want of necessaries haue either pined away there, or shortly after they haue departed from thence; or else haue liued there much discouraged to their farre lesse profit in learning. Which sore as I haue seene of some to be espyed, of some to be pitied, euen with desire of redresse; yet haue I not seene any sufficient care taken to salue and recouer the same.

True it is, that diuers men of diuers degrees, as in the citie and elsewhere, haue some∣what largely yeelded their helping hand hereunto: but by reason of the multitude of the needie, and for that by want, either of the wise care in the choise, or of a continued ouer∣sight of such as were chosen, diuers abuses haue growen in the receiuers, the hearts and the hands of the giuers hauing beene much streightned.

These things often weighed wrought much compassiō in me, so that I haue indeuored, according to my power and place, a good while to procure some exhibition from diuers, for poore learned, and godly students in the same Vniuersitie: whereunto I was and am induced, the rather by a speciall charge of caring for the poore laide vpon me (by a speci∣all occasion) at the time of mine ordination into the Ministerie; which I willingly went vnder, because the holy Apostles Paul and B••rnabas did the same before me. Whose wise* 1.2229 and worthie dispensation about the Church almes, often admonishing me of no lesse wise∣dome and discretion, than of dutie & conscience to be vsed in this behalfe. And foreseeing some offensiue inconueniences of the sole dealing of one man in so great a cause; I haue long thought of some men, most meete in many respects to ioyne with me herein. And to this end of late I resolued of Maister Whittakers and Master Chaderton; who, after diuers in∣treaties and perswasions, haue yeelded 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 Vniuersitie, so by long obseruation I haue iudged them most meete, not onely in regarde of their promise to take paines, but also for their faithfulnes and fitnes to doe good in it, being men well knowne vnto many Honourable, worshipfull, rich and mercifull persons.

And for testimonie of our more faithful seruice herein, I, in their names, do promise to your Honor our speciall care and conscience of imploying that beneuolence, without re∣spect of persons, vpon those schollers only, that either are learned or towardly in learning, and the same being religious, honest, poore, and making conscience of the right and reue∣rent vse of their almes; and that so long as they continue to be such.

Further we shall be readie each other yeere, or oftner, if your Honourable wisdome shal thinke good, to make our accounts to Maister Nowell Deane of Paules, Maister Osburne of the Exchequer, Maister Doctor Hammond, Maister Vincent Skinner, or some two of these, or any other, whom your Lordship shall thinke meete herein. Now that with some good authoritie and greater hope of successe this matter might bee performed, I come first and principally to your Honour an humble petitioner, that you would vouchsafe by your Ho∣norable word and hand, to commend and authorize vs as meete men to be imployed in this worke; and then, if so it seeme good to your Lordship, I will repaire in the same suite for like fauour to Sir Frauncis Walsingham, Maister Secretary Dauison, Sir Walter Mildmay, or others of your most Honourable societie, whom your wisedome shall aduise me vnto.

In that I haue beene so bold to mention my selfe in this action, I humbly craue your Honours fauourable construction towards me, who, hauing receiued great mercies of the Lord from the Vniuersitie, think my selfe much more indebted to seeke the good therof, especially after so long waiting for others to doe it; and so now, if any will doe it without me, or any other meanes more fit than this may be vsed, I most heartily wish the same.

Thus I commend my selfe and the whole cause to your Honours wise and mercifull consideration, as desirous of the most fruitfull successe hereof, and humbled in mine own vnabilitie to further it.

FINIS.

A LETTER AGAINST HARDNES OF HEART.

I Beseech GOD, the Father of IESVS CHRIST, to giue mee his good spirit; in writing to giue aduice, and you in reading to receiue it, Amen.

Since the time that I receiued M. S. Letter, wherein he declared his carefull compassion ouer your estate: I haue beene not a little grieued, because partly for want of a conuenient messenger, and partly because of my manifolde distractions with the like occur∣rences, and other waightie affaires, I haue beene hindred from writing hitherto vnto you. And albeit euen still I bee in the same case, yet consci∣ence towards GOD, and loue and compassion towards you, forceth mee to ouercome lets, which hardly I could otherwayes preuaile against. And albeit I cannot speake* 1.2230 as I would, yet of that which I shall write (proceeding from the forenamed grounds) I looke for some blessing of God through Iesus Christ, if you wil not too much faint in faith, and yeeld to the aduersarie: yea if you will but hope so well of your selfe as (in the feare of God I write it) I hope of you. First, whereas it seemeth you are sometimes grieued, because you taried not stil at Cambridge according to mine aduise, you must know I aduised it not as a thing necessarie, but more conuenient, as I then supposed, but I aduised you to obey your father, if his pleasure still continued to haue you home: whereunto you yeelded, I cannot see how you offend, it being your fathers pleasure you should so doe. And who knoweth whether being there you might not haue beene as much troubled, there being no priuiledge for persons and places in such cases? And who knoweth whether it bee the Lords pleasure, for the example and instruction (and I hope the consolation) of others in the end? And albeit you will now thinke that here you were neerer the moe and stronger meanes, yet knowe you and bee perswaded, that God can and doth in such* 1.2231 cases worke by fewer and weaker, according to his good pleasure. Besides, it is in our cor∣rupt nature to make much of such as we cannot haue, and not so to esteeme those which God doth offer vs, as we should. I beseech you therefore in the name of Iesus Christ, hum∣bly to praise God for those meanes he offereth in mercie vnto you, & to vse them in faith accordingly; and so God shall blesse you by them. And then by such conference as you may haue from hence by letters, wherein if I may stand you in any stead, rather for the good opinion you haue of mee, than for any great matter I am able to performe, I shall be readie to offer any office of loue vnto you, as God shall enable mee; and so farre forth* 1.2232 as I shall bee at any time instructed in your particular estate in some letters sent from you by conuenient messengers. That which I perceieue presently by M. S. Letter is, that you are afflicted with the blindnesse of your minde, and hardnes of your heart, which cannot bee moued either with the promises of Gods mercies, or feare of his iudgements; nor af∣fected with the loue and delight of the things which bee good, nor with the hatred and loathing of the euill. Great cause you haue of griefe I confesse; but no cause of despaire dare I graunt: because I am perswaded that your perswasion is somewhat false; partly for want of a sound iudgement of your estate, and partly for some defect of faith, somewhat

through your owne default▪ First, therefore knowe you for a certaintie that this is no other tentation than such as diuers of Gods children haue beene humbled with, and afterward haue had a good issue out of it: and if it please God to mooue you to credit me, I my selfe haue knowne others, as deepely this way plunged as you can be. Remember therefore,* 1.2233 that God is faithfull, and will not suffer you to be tempted aboue that which you shall be able to beare. And yet further to confirme you herein, the holie Scriptures doe record, that this way God heretofore hath humbled his owne people: in whose person the Prophet Esay lamentably complaineth: O Lord, looke downe from heauen, behold from the dwelling place* 1.2234 of thy holinesse, and of the glorie. Where is thy zeale and thy strength, the multitude of thy mer∣cies, and of thy compassions? They are restrained from mee. And afterwards: O Lord, why hast thou made vs to erre from thy wayes, and hardened our hearts from thy feare? And in the next Chapter, verse 6. Wee haue beene all as an vncleane thing, and all our righteousnesse is as filthie clouts: and we all doe fade as a leafe, and our iniquities as the winde doe take vs away: and there is none that calleth vpon thy name, neither that stirreth vp himselfe to take hold on thee: for thou hast hid thy face from vs, and hast consumed vs, because of our iniquities. And before: Wee grope for the wall like the blinde, and we grope as one without eyes, we roare like Beares, and mourne* 1.2235 like Doues. So complaineth Ezechias in the bitternes of his soule. Like a Crane or a Swal∣low so did I chatter. I did mourne as a Doue. And when Dauid crieth: Create in m••e, O God, a cleane heart, renue in me a right spirit: Restore to me the ioy of thy saluation, establish mee with thy free spirit: Doth he not declare that his heart was vncleane, his spirite crooked, the ioy of* 1.2236 his saluation lost, and himselfe subiect to the spirit of bondage? So that wanting the spi∣rit of libertie or adoption, hee could neither crie Abba Father, nor haue any power against sinne? Thus you see how Gods children may be blinded in minde, and hardened in heart for a time, so that they feele in themselues the grace of the holie Spirit, to bee as it were perished and dead.* 1.2237

Further, to relieue the infirmitie of your iudgement in this case (because I know it may much distresse you) you must vnderstand that there be two kinds of hardnes of heart: the one, which is not felt nor perceiued; the other, perceiued and felt: and of the former, that* 1.2238 there be two sorts, the first (which is most fearfull) when anie doe purposely resist the mo∣tions of Gods spirit, and wilfully refuse the meanes of their saluation; of which the Pro∣phet* 1.2239 Zacharie speaketh, 7. 11. They refused to hearken, and pulled away their shoulder, and stop∣ped their eares, that they should not heare: yea, they made their hearts as an Adamant stone, least they* 1.2240 should heare the Lawe, and the words which the Lord of Hostes sent in his spirit, by the ministerie of* 1.2241 the former Prophets. The outragious sinne of these men, the Prophet Esay expresseth in these their owne fearefull tearmes: Wee haue made a couenant with Death, and with Hell wee are at agreement: though a scourge runne ouer and passe through, it shall not come at vs: for we haue* 1.2242 made falshood our refuge, and vnder vanitie are we hidden. This was a fearfull estate indeed, yet for all that no man can say, but some of these hauing hardened their hearts, might bee, and were afterward conuerted. The other kinde of hardnes of heart, which is not felt, nor per∣ceiued,* 1.2243 or if perceiued, yet not felt; (which albeit it is lesse fearfull, yet it is dāgerous enough)* 1.2244 is in such, as although they wilfullie resist not Gods spirite in good meanes; yet securely, carelesly, and willinglie they lie in sinne without any remorse of it, or true taste of good things. Such was Dauid his estate for the space of a yeare before Nathan the Prophet came to reprooue him, and rouze him from his lulled sleepe. Both these kindes I am perswaded* 1.2245 you are free from; otherwise then in temptations Sathan may somtimes moue you there∣unto. The other kind of hardnes of heart which is perceiued and felt, is of two sorts; the one in them which are desirous of meanes, whereby they may be relieued, although they doe finde small or no ease at all in themselues for a time.* 1.2246

Of this kinde the Prophet Esay (in the name of some of Gods people) complained. And such was Dauids state. After that Nathan had reproued him, and Gods spirit beganne to worke with him, yet hee crieth out (as yee heard before) of the losse of Gods graces: and when hee saith, that God will accept of no Sacrifices, bee they neuer so manie, nor precious without a contrite heart and broken spirit; he sheweth, that for a time (euen after* 1.2247 the Prophet had reproued him) hee wanted both. This is your case, and therefore you a

in the state of saluation. For Dauid was in this case, euen after he had confessed his sin, and had receiued absolution and pardon from God, by the ministerie of Nathan; although* 1.2248 he neuer felt ioy thereof, nor true griefe for the other: yet because in trueth of heart he confessed his sinne (as my trust is you doe) and was certainely perswaded of the pardona∣blenes of it by Gods mercy, (although he was farre off from the feeling of it, or applying it to his wofull conscience) his state was good and very well to be hoped of. And you must know to be perswaded, that those things which are written of Gods Saints, and namely of Dauid and Peter, and such others, are examples for vs, if we will stay our selues vpon the word of God in the ministerie of his seruants, and waite vpon the Lords good time, till he come neerer vnto vs by his spirit: neerer I say, for he is come alreadie vnto you; or it may be he neuer went from you: because to be grieued and humbled with blindnesse of minde and hardnesse of heart, to beleeue certainely the truth of Gods pro∣mises in generall, and to reuerence the seruants of God which bring the glad tidings of saluation, and to long after the comforts, vsing the meanes of the word and prayer, the Sacraments of the Supper, and the company of Gods children, contrarie to hope, vnder hope, yea without any present feeling: all this is a certaine argument, that Gods spirit is with such, and therefore with you. This estate although it be very grieuous, yet it is neuer dangerous, much lesse is it fearefull: vnlesse any be so wilfull, that they perseuere and con∣tinue* 1.2249 desperate refusing all good meanes: vnlesse they perseuere I say, for that through the spirituall aduersarie, and his forcible power, whereby God suffereth him sometime for a season to winnow them as wheate, they are so bewitched and intoxicated, that they are carried by violent force of temptation, to waxe wearie of, or to refuse all meanes of com∣fort by fits: yea, almost to haue no desire at all vnto them, yea sometimes to speake very euill of them: but all this is but temptation, and therefore God will be mercifull vnto them, for Christs sake.

Thus Iob cursed the day of his birth, and wished to be strangled, Ieremie almost repen∣ted that euer he preached in the name of the Lord: both scarcely abstaine from blasphe∣mie. Dauid mooued with the spirit of ambition (though dutifull admonished) wilfully went on in numbring the people. Peter also vaingloriously presuming of his owne strength, being most wisely and effectually preadmonished of his weakenes euen by our Lord Iesus, yet wittingly rushing as a horse into the battaile, euen then very co∣wardly yeeldeth, yea doubly denieth, yea strengtheneth his sinne with a threefold cord, and fasteneth it with bannings and cursings: and yet for all these he obtained mercie most bountifully. For why? as Sathan had desired to winnow them, so our Lord Iesus prayed for them, that their faith, though it was vehemently assaulted, yet should not be ouercome; 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 perswaded, that albeit Luke 22. 31. the words seeme to runne as belonging but to Peter▪ viz. I haue praied* 1.2250 for thee that thy faith should not faile; yet he prayed for the rest of the Apostles, yea, for all the faithfull. For first he saith not; Simon, Satan hath desired to winnow thee, but you: Why then saith he, I haue praied for thee? Verily because he should more grieuously offend than the rest (although their offence was very great) therefore his & our most blessed Sa∣uiour applied to him the promise, but did not appropriate it vnto him onely, and restraine it from the rest. Compare with this place, Iohn. 17. 20. and you shall see that the heauenly veritie affirmeth, that he prayed not onely for the Apostles, but for all those that should be∣leeue* 1.2251 through their word: yea further, Our Lord Iesus Christ was yesterday, is to day, and shall be for euer. And as the forefathers were baptized into him, & did eate his flesh, and did drinke his blood; so was his prayer effectuall euen to them vnder the law, much more to vs vnder grace. And when you can finde testimonie in your heart, that when you would doe well,* 1.2252 euill is present with you, and that you doe the euill you would not; then do not you it, but sinne in you, when it leadeth you captiue: much more when Sathan workes withall buffet∣ting* 1.2253 you, assure your selfe that God hath pitie on you, that the vertue of his power shall be perfect in your weakenes. If you beleeue, according to your faith it shal be done vnto you. But you will say, you cannot beleeue that this vile & crocked hardnes of your heart can be

remitted and renewed: and euen this was the second point which in the former part of my letter I gaue you to vnderstand was the cause of your excessiue distresse. I beseech you, & I charge you in the name of our Lord Iesus Christ, that you will not willingly lie nor offer iniurie to Gods spirit, or to your selfe who hath receiued it. Tell mee, what is the reason why you thinke you haue no faith? Verely because you haue no feeling, nor any other fruites thereof, as you thinke. 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 bee without the effect, and the* 1.2254 tree without any appearance of fruite, yea of sappe for a season. And as a man sore woun∣ded and diseased may for a season be depriued almost of all operations of the naturall life to the outward shew, and to his owne iudgement and feeling: so may a spirituall man bee sore wounded by Satan, and diseased by the present feeling of his sinfull corruptions, spe∣cially in temptations; that he may thinke, yea appeare to others, that the life of the spirit is not in him. Thus Peters faith did not wholy faile (as you haue heard) or else the prayer of our Sauiour preuailed not. Thus when Dauid declared that his heart was vncleane, or his* 1.2255 spirit crooked or vnstable, and that he had lost the ioy of his saluation, and the spirit of li∣bertie or adoption, yet hee prayeth, that God would not take his holy spirit from him: therefore he was not depriued of the spirit of sanctification.

Here seemeth to be repugnance, but there is not any: hee was depriued indeede for a time of the graces of the sanctifying spirit, but not of the holy Ghost wherwith he was san∣ctified: which graces, as God restored vnto him, so I am perswaded he will doe vnto you. Yea, and I doubt whether you are depriued of them; but onely that partly Melancholie,* 1.2256 partly Satan working therewith, make you doe iniurie to your selfe, and to the graces of the spirt, in you: which I beseech you to take heede of.

But the messenger cannot stay, and therefore I cannot write as I would, either of this, or of the remedie which you should vse; which hereafter I will, as God shall enable me: and I pray you let me vnderstand (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. Onely I adde now vnto that I haue written of hardnesse of heart at large, that you must diligently obserue the word Create, which Dauid vseth, de∣claring* 1.2257 that he had no feeling of hart. To this ioyne that which the Prophet Esay speaketh in the person of God: I create the fruite of the lips to be peace, peace as well to him that is farre off, as to him that is neere. Therefore in faith you may as well pray, with hope to obtaine, as did Dauid: therefore say with him often, and with Gods people; O Lord, thou art our Fa∣ther, we indeede are clay, but thou art our maker, and wee are the worke of thy hands, &c. Know also, God can cause Wolues, Lyons, Leopards, &c. to dwell louingly with Lambes,* 1.2258 Calues, and Kids, &c. and that which is vnpossible to men is possible with God, euen to cause a cable rope to goe through a needles eye; that is, to change the hard heart of the vnbeleeuing couetous wretched man, much more yours: yea, know you that all things are possible to him which beleeueth. Crie then, I beleeue, O Lord helpe mine vnbeleefe, and I dare promise you in the name of our Lord Iesus Christ, that you shal haue your hearts desire in goodnes. Thus abruptly I must ende, I commend you to God and the word of his grace, which is able to build you vp, and giue you the right of inheritance among them that are sanctified. And the very God of peace sanctifie you throughout, that your whole spirit and soule and body may bee kept blamelesse vntill the comming of our Lord Iesus Christ. Faithfull is he which hath called you, which will doe it. Amen. I pray you pray for me, and I trust as I haue, so shall I pray for you, and much more.

Yours in Christ Iesus, to vse in any neede, R. GREENHAM.

ANOTHER COMFOR∣TABLE LETTER BY MA∣STER R. G. TO MASTER M.

BRother, beloued in our LORD IESVS CHRIST, seeing you haue had heretofore not onely Knowledge, but also experience of Gods gra∣cious and mercifull goodnesse in Iesus Christ, of your owne vnbe∣liefe, and of Sathans subtlenesse; I could maruell why you should giue such place, and not keepe your ground no surer, if I were not much acquainted with such occurrences. I knowe not therefore whe∣ther with wordes of rebuke, or of comfort, I should seeke to relieue you. Because I cannot come vnto you, my counsell and desire is, that you would come vp to London the next Terme at the farthest; that so I might aske of God to frame my speech to your good. In the meane season (I beseech you) to call vnto minde that which you cannot bee ignorant of; that in the Lawe Sacrifices were of∣fered* 1.2259 for Gods people, not onely at their first entrance into couenant with the Lord, but* 1.2260 also afterwards many times: and that not onely for sinnes committed by ignorance, but* 1.2261 also by error, that is, Forgetfulnes, Frailenes, Retchlesnes, Carelesnes, &c. If you haue 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 sinne of error is there opposed against the sinne committed with an high hand, that is, a blasphemie with contempt of God: and making his Law of no effect,* 1.2262 but to be in vaine. Which sinne I am sure you are most farre off from; I would you were as farre off from vnbeliefe and distrust. That Gods children may fall after their calling, into diuers foule faults, may appeare by many proofes. First, in the Law, when the Lord speaketh in his Maiestie, and proclaimeth his glorie, yet in how manie wordes commen∣deth he his mercy, and for how many seuerall sorts of sinnes? Doth not Esay the holy* 1.2263 Prophet call the people of his dayes, the people of Gomorrah; and their Princes the Prin∣ces* 1.2264 of Sodome? Doth not hee accuse them as grieuous transgressours, both of the first and second Table? and yet doth afterwards promise them, that though their sinnes were as crim∣son,* 1.2265* 1.2266 they shall be as white as snow: though they were red like skarlet they should be as wooll. Doth* 1.2267 he not charge them that they were sunke deepe in rebellon, and yet exhorteth them to* 1.2268 returne vnto the Lord? Yea, doth he not charge them not onely with rebellion, but also with vexing the holy Spirit of God? And yet reade what is written, Pray, as there you may learne of Esay, chap. 63. vers. 7. 15. 16.

What? doth not the holy Prophet Ieremie shew, that Ephraim was as an vntamed calfe?* 1.2269 &c. yet so soone as he mourned, and was ashamed of himselfe, doth not the Lord shew that his bowels of mercy were troubled for his estate? Doth nor the Lord offer mercy vnto the prophane and forgetfull transgressours of his holie couenant? Is not this part of the couenant made with all the sonnes of Dauid in Christ Iesus, that if they not only omit∣ting* 1.2270 many good things, but also committing rebellions & iniquities, that though he may visite them, yet it shall be with the rod of his children, and that his mercy he will not take from them, nor breake off his couenant made with them in Iesus Christ? Therefore* 1.2271 remember that the holy promises, threatnings, precepts, & examples are written, that we

should not sinne: but, If any man sinne, wee haue an Aduocate with the Father, Iesus Christ* 1.2272 the iust, and hee is ••he reconciliation of our sinnes, and not for our sinnes onely, but for the sinnes of the whole world. Doth not the blessed Apostle Paul charge the Corinthians (whom hee affir∣meth* 1.2273 to be rich in Christ, and destitute of no spirituall gift) to bee more carnall than spiri∣uall, yea babes in Christ, yea to be fallen into idolatrie, committing of euill things, forni∣cation,* 1.2274 tempting not onely 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 ap∣pertaineth* 1.2275 to man, and that God will be mercifull vnto; Dauid prayeth against presump∣tuous* 1.2276 sinnes, that they should not reigne ouer him: signifying, though hee sinned pre∣sumptuously, yet if hee did not perseuer in presumption obstinately, without desire to re∣pent, that such sinne or sinnes were pardonable. Now the Lords couenant towards his in Iesus Christ, is not to deale after their sinnes, nor to reward them after their iniquities, much lesse will he not regard in wrathfull displeasure their infirmities. For if he should so marke what is saide or done amisse, who were then able to abide it? But with him is mer∣cie in Iesus Christ, that he may be feared. Therfore lift vp your hands which hang downe, and strengthen your weak knees, and say vnto your soule; Why art thou so cast down and vnquiet within mee? I will yet trust in Iesus Christ, and waite vpon the mercifull graces of God purchased by his merits. Consider that true humilitie ariseth of faith in Iesus* 1.2277 Christ, and that is true Faith that ingendreth humilitie; as we may not diminish our sins, so may we not too much aggrauate them, nor diminish Christs merits: haue euermore in your minde the example of the prodigall sonne, who saith not, I am not thy sonne: but, I am no more worthie to be called thy sonne: hee saith not, Let me be thy bond-slaue; Nay hee saith not, Let me be thy hired seruant; but Let me be as one of thy hyred seruants: his Father came, and met him, and fell on his necke, &c. So shall it come to you good brother. I need make no more application: the holy annoynting which you haue receiued, will bring the old mercies of God vpon others, and vpon your own soule, vnto remembrance, and leade you into all trueth, which shall be requisite for your saluation. Put your trust in the Lord, and be you assured, beleeue his Ministrrs and you shall prosper. The Lord Iesus came not to breake the bruisedreede, nor to quench the smoking flaxe; his grace shall bee euermore sufficient for you, and his vertue shal vnto the end manifest it selfe in your weaknesse. Now therfore I beseech him to preserue your bodie and soule, and spirit, vnto his most glorious ap∣pearing. Faithfull is hee that hath called you, and promised, who will also performe it, Amen. From my house in London, in Warwicke Lane, Ann•• 1591. Feb. 24.

Yours in Iesus Christ, as he hath bene, RICHARD GREENHAM.

A LETTER CONSOLA∣TORIE, WRITTEN TO A FRIEND AFFLICTED IN conscience for sinne.

Grace and peace in Iesus Christ.

MY very good and louing friend in the Lord Iesus, I vnderstand by M. H. who oft trauaileth into those parts, that you require of me letters of comfort for reliefe of your afflicted and distressed con∣science. Wherein I could bee glad to performe any dutie that is within the compasse of my poore abilitie. But your best and soun∣dest comfort (as I take it) lieth in those that haue themselues beene exercised with that triall: who from the comforts of Christ that* 1.2278 haue abounded in them, are best able to comfort those that are in like sort afflicted by the hand of God. Againe, I haue written vn∣to you many times of this argument: if my Letters remaine with you, they may alwaies speake for me that which I am able to say to that poynt. If you require more than I haue 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 vnwillingly, than into this labour of writing. Yet that you may vnderstand that I haue not altogether forgotten your old loue towards me, nor haue suffered mine affection towards you vtterly to decay; I will endeuour at once as briefly as I may to remember vnto you, so farre as I can cal to mind, the summe of all that I haue written vnto you heretofore. The question (as I take it) that lieth in con∣trouersie betweene your conscience and the enemie, is of the assurance of your saluation. Wherein I would haue you first to consider what is, or at any time past hath beene the te∣stimonie* 1.2279 of the spirit of God vnto your spirit, and then I doubt not, but either from pre∣sent sense of the same spirit of God, crying in your hart, Abba Father; or from the remem∣brance of the daies of old, wherein you had a comfortable assurance of Gods fauour, you shall be able to repell the force of this temptation, considering that the holy Ghost can∣not lie, that God, whom he loueth, vnto the end he loueth, and because his gifts and cal∣ling (as the Apostle saith) are such as whereof he doth not, nor cannot repent him. Then consider the nature of faith, which how weake and vnperfit soeuer it be, it cannot be de∣uided* 1.2280 euen by Sathan himselfe, to be faith: according to that which is said, I beleeue, Lord helpe thou mine vnbeleefe. And if you haue faith euen as much as a graine of mustard seede,* 1.2281 * 1.2282 &c that faith apprehendeth Christ Iesus, in whom there is all sufficiencie of saluation, and in whom we are complete: so that whatsoeuer scruple ariseth from our selues, or is en∣forced* 1.2283 of the enemie from any imperfection that is in vs, it neede not at all to dismay vs, because we saue not our selues, but are saued by him, Who is made vnto vs from God,* 1.2284 wisedome, righteousnesse, sanctification, and redemption: that who so glorieth should glorie in him. And indeed there is no surer refuge when the enemie distresseth vs, than renouncing our selues to professe the onely name of Christ Iesus, who dyed for our sinnes, and rose a∣gaine for our iustification. For if the enemie shall say, we haue sinned: our answere is,

Christ hath dyed for vs, yea is risen againe, yea is ascended into heauen, &c. If he say, we* 1.2285 want the righteousnes of the Law, we must answer, Christ hath fulfilled the Law, that we* 1.2286 by him might be made the righteousnes of Christ: If he say, we are in nature corrupt, and* 1.2287 therefore both vnworthie and vnfit for the kingdome of heauen; we must answere him with the words of Christ himselfe: For their sakes haue I sanctified my selfe. Finally, what∣soeuer shall be obiected against vs by the enemie, our answere must be, that in Christ all* 1.2288 the promises of God are Yea, and in him they are Amen. That all fulnes dwelleth in him,* 1.2289 and that in him we are perfected: so that we may boldly say with Saint Paul, There is no* 1.2290 damnation to those that are in Christ Iesus. If Sathans importunitie and impudencie will not thus be answered, we must end all disputation with him by our selues, and send him vnto Christ, who amongst other parts of his office towards vs, performeth also this for vs, both before his heauenly father, and against all our aduersaries, that he is our aduocate to plead and defend our cause, which yet is not so much ours as his owne; because the question is* 1.2291 not of our merits or satisfactions, which we freely renounce: but of the merit of his obe∣dience, and of the value of his death vnto the saluation of those that beleeue in him. So shall we at once stop vp the mouth of the enemie, when refusing to plead our owne cause, we referre our selues vnto Christ, whom we know to be the wisedome of God, and able to answere all that can possibly be obiected against vs. For seeing Sathan is a wrangling and* 1.2292 subtill Sophister, it is our surest and safest dispatch, to breake off all dispute with him, and to send him thither where he may receiue his best answere; and we need not to doubt, but he that hath answered the iustice of God, and cancelled the obligation that was against vs before his heauenly father, will easily defeate whatsoeuer the old Serpent our accuser the diuell is able to alleage against vs. But if we cannot so auoid his assault, but needs we must enter the combat with him, let vs take vnto our selues that courage that becommeth the souldiers of Christ, and in the name of the Lord Iesus manfully oppose our selues, know∣ing that he which hath brought vs into the battell, will both saue vs and deliuer vs out of all dangers. Then if the enemie shall say that we haue no faith, and therefore haue no in∣terest* 1.2293 in Christ, we may answere, that our beleeuing dependeth not vpon his testimonie, it is enough that our selues doe know, and feele by the grace of God, that we doe beleeue. As for him, we doe the rather perswade our selues of faith, because he saith that we beleeue not: knowing that he is not onely a murderer, but also a lyer from the beginning and the* 1.2294 father of lying. Now, he that was neither ashamed nor afraid to charge God himselfe with vntruth, will make lesse scruple to deale falsely with vs, and that therefore we vtterly reiect his witnes, as the witnes of a notorious and treacherous deceiuer, vnworthie all credit, and whom we cannot beleeue, euen in the truth it selfe without danger. For which cause he* 1.2295 was so oftentimes silenced by our Sauiour Christ and his Apostles, euen then when after* 1.2296 his deceiueable manner he bare witnes vnto the truth. Againe, when the question is of our faith in Christ, whether we beleeue in him or not, we must beware that we stand not here vpon perfection of knowledge, which in the best Diuines is vnperfect: or vpon the per∣fection of our perswasion, which in all flesh is mingled with imperfection: It is enough for our present comfort, and to the silencing of our aduersarie, that we haue a compe∣tent knowledge of the mysterie of our saluation by Christ; farre remoued from that ig∣norance and implicit vnderstanding, which Sathan hath planted in the kingdome of An∣tichrist. For perswasion 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 vnto the ground, but standeth inuincible against all his attempts and inuasions whatsoeuer. And finally, for that faith whereby we rest for our saluation vpon Christ Iesus, wee glorie not in our owne strength: but wee say euery one for himselfe with him in the Gospell, We beleeue, Lord helpe thou our vnbeleefe. Fo•• if faith he, as it is indeed, a repose, setling, placing, and putting of our trust and confidence* 1.2297 for our saluation in Christ whom the Father hath sealed; then we doubt not to proue against Sathan and all his instruments of infidelitie, that we doe beleeue: and that the weaknes of* 1.2298 our faith, which we willingly acknowledge, and that remnant of vnbeleefe which yet hangeth vpon vs, is so farre off from dismaying vs, that it is both a warning and motiue

vnto vs of great force to stirre vs vp, and to set a worke by all good meanes to establish and to increase our faith, when wee finde the good hand of the Lord not to bee wanting vnto vs, and his eares not to bee shut vp against our prayers; in which we alwaies say with the Apostles of Christ, Lord increase our faith. If it shall bee obiected, that because wee haue not the same sense and feeling of faith which sometime wee had, as Sathan himselfe could not then den••e, therefore we haue now no faith, but haue vtterly lost the same: wee may answere, the argument followeth not: for euen in many diseases of the bodie it is so* 1.2299 with them that haue them, that they seeme little better than dead corpses, and yet there is life in them, which hidden for a time, after is recouered and raised vp againe: so it is many times with the children of God, that being ouerborne and distressed with extremitie of af∣fliction and temptation, they seeme for the time both to themselues and others, to haue lost the life and light which once they enioyed. Yet so it is, that when the tempest is ouer∣blowne, and the gracious countenance of the Lord againe beginneth to shine vpon them, the faith which was as it were hid for the time, taketh life, and steweth foorth it selfe, and plainly proueth, that as the trees when they budde in the spring time and bring foorth* 1.2300 their fruite, were not dead in the winter as they seemed to bee: so the faith of Gods chil∣dren, springing afresh after the stormie winter of temptation, declaring manifestly that it was not dead when it seemed so to be, but was onely respited for the time, that afterward it might bring foorth more fruite: and whereas the afflicted soule desireth nothing more* 1.2301 than to beleeue, though it feele not a present operation of comfort by faith; euen that de∣sire argueth a secret sense that cannot easily be discerned, together with assurance of better estate in time to come, according to that of our Sauiour Christ: Blessed are they that hunger and thirst after righteousnes, for they shall be satisfied. And that of the blessed Virgin, He filleth the hungrie with good things, but the rich he hath sent emptie away. Also that bewailing and de∣ploring* 1.2302 of vnbeleefe which is found in the afflicted, is not onely a st••p vnto their former comfrort, but a certaine proofe and demonstration of the returne therof. For the Lord wor∣king by his spirit in the hearts of his childrens gronings that cannot be expressed, thereby assureth thē that in his good time he will heare them & grant their requests. And so much the more wee may bee perswaded hereof, because the loue of God towards vs, as it began not of vs (as S. Iohn saith) so it dependeth not vpon vs, but vpon the truth & constancie of* 1.2303 him, with whom there is no change nor shadow of change. Againe, the temptation it selfe,* 1.2304 from which our affliction doth arise, though it haue of itselfe a most bitter and sharp taste, euen vnto the wounding of our soules neere vnto death: yet hath it also in it an argument of comfort, the Lord himselfe out of darknes raising vp light vnto his childrē. For euen by this, that Satan so busily and so fiercely assaileth vs, it doth appeare, that as once he lost his possession in vs, & was cast out by one more mightie than himselfe, which is Christ: so now he findeth no peaceable entrance, but a strong and mighty resistance, & therfore there yet remaineth such part of the former worke, which he could not hitherto ouerthrow, nor shal be able for euer, which is the secret seede of faith still sustained and nourished by the spirit of God in vs, when wee would thinke it were vtterly extinguished. For as the fire when it wrastleth with the water throwne vpon it, ceaseth not till it haue ouercome: so this resi∣stance of the spirit against the flesh, will not cease vntill the full victorie be obtained, and Satan himselfe troden vnder our feet. Neither is there any more sure testimonie, either of our present deliuerance begun, or of our full & perfect victory in time to come, than this, that by the word of God we doe (though but weakly) resist the temptations of the enemy, and continue in the battaile against him: mourning indeede and trauailing vnder the bur∣then of affliction, but yet standing vpright before the enemie, so that he cannot fully pre∣uaile against vs, much lesse ouerthrow & destroy vs. But here one thing must carefully be looked vnto, that we be not so farre discouraged, either with want of feeling, or ouerborne with desire of that wee haue not, as wee forget what mercie hereto fore wee haue receiued. When Iob so earnestly, and (as one would thinke) impatiently wisheth the good things hee had sometimes enioyed, he doth not onely expresse the great affection he had to be resto∣red vnto his former estate, but also giueth the attentiue reader to vnderstand 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 euent it selfe afterward declared; which issue of his troubles S. Iames would haue vs diligently to consider when he saith: Ye haue heard of the sufferings of Iob, and haue seene the end of the Lord. But it fareth in this case with the afflicted soule ma∣ny times, as it doth with those that greedily striue for the goods of this world; their affe∣ctions* 1.2305 of hauing more is so strong, and doth so violently possesse and carrie them, as it not onely depriueth them of the vse of that they haue, 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 af∣flicted spirit, one borne for the time with present griefe and anguish of minde, not onely vseth not the comforts it hath, and cannot presently discerne; but also causeth an vtter forgetfulnes of them, and which more is, protesteth against them, as if they were not: yea (as we see often in Iob) he so complaineth of the contrarie, as if the Lord had not only for∣saken his seruant, but had armed himselfe, and did fight against him to destroy him. Here therefore we must bridle and chastice our impatient and murmuring spirit: and remem∣ber that of Iob, so farre contrarie to the other, that though the Lord should destroy him, yet hee will trust in him. Neither must we so much vexe and vnquiet our hearts for that we want, as labour to make vse of that wee haue: which though it seeme little vnto vs for the present,* 1.2306 yet in truth is more than Sathan by all his force is able to ouercome, as may appeare vnto vs by that endlesse resistance which the spirit of God dwelling in vs maketh against him. For he that so fighteth is not yet captiue: and he that standeth in face of the enemie, and endureth all his assaults, is not yet vanquished. Yea for that hee holdeth out in so great weaknes of his owne, against so strong and furious assaults of the enemie; it plainly ar∣gueth, that he standeth by a greater strength than his owne; by which, as hee is presently preserued that he falles not into the hand of his aduersarie; so neede he not doubt thereby to be finally deliuered, and crowned with victorie and triumph in despite of Sathan & all hee is able to worke against him. But the enemie, whose quarelling with vs is endlesse, as* 1.2307 his malice is vnsatiable, will not thus leaue vs and giue vs rest, then (as I saide before) it is our best and safest way, at once to end all disputation with him. And we cānot better shake* 1.2308 him off, than by exercising our selues 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 grea∣ter oportunitie nor aduantage that can bee giuen vnto the aduersarie, than if he shall finde* 1.2309 vs idle and vnoccupied. If the mind be already possessed of, and occupied in good things, it cannot so easily be transported vnto that which is euill: but if he finde the house empty and fit for him, he then entreth without difficultie. In the question of faith wee haue com∣fort* 1.2310 also from the works and effects thereof in our selues: For as the tree is known by the fruites; so faith wanteth not her fruites whereby she may be discerned. These are of diuers sorts, sorrow for sinne past, hatred of euill, care and endeuour to auoide it both in generall and particular, the loue of God and of his righteousnesse, desire and care with labour and contentation to please him, both in generall and particular duties. And here againe wee haue a lawfull and necessarie recourse vnto time past. For albeit wee haue nothing to* 1.2311 glorie in before God, when the question is of the cause of our saluation; yet the effects of the grace and fauour of God towards vs in the former fruites of our faith, may yeeld vs no small comfort in the time of our heauines and of the anguish of our spirits; hereof it is that the Prophet in the Psalmes doth so often protest his obedience vnto God▪ and care to doe* 1.2312 his commandemēts: hereof it is that Iob, vnto the comforting of his distressed conscience,* 1.2313 remembreth the course of his former life, led in the feare of God and obedience of righte∣ousnes. For although we may not attribute any merit vnto our workes, but must giue the* 1.2314 whole glorie of our saluation vnto Christ alone; yet our workes doe witnes for vs, that we are the children of God, because we are guided by his spirit, & as the Apostle saith, though* 1.2315 the bodie be dead in respect of sinne, yet the spirit is life for righteousnesse sake. Also the gracious effects of Christ himselfe dwelling in our hearts by faith, are sure & certaine testimonies that we are members of his bodie and doe belong vnto him, because as branches implan∣ted into him which is the vine, we bring foorth fruite according to the nature of the vine. It is said we doe yet sinne; our answere is, that that happeneth vnto vs not from the new* 1.2316 creature, but from that other part yet remaining in vs still subdued vnder sin, in which the

Lord of mercie doth not esteeme vs, but in that new man which is fashioned againe accor∣ding* 1.2317 vnto his own Image. In so much as S. Paul doubteth not to say, that the sinnes of the* 1.2318 faithfull proceeding from the remainder of corruption, yet abiding in them, are not their* 1.2319 works, but the works of the flesh, which being already wounded vnto death by the power of the death of CHRIST, languisheth more & more, and shal finally be abolished by death, which is the ende and accomplishment of our mortification, and fullie endeth the battaile betweene the flesh and the spirit. What shall I say of the loathing of this life, and the vani∣tie thereof, & of that desire which is in the children of God, to be dissolued, and to be with Christ? of contentment in all estates, patience in afflictions, constancie in truth, loue to∣wards* 1.2320 those that loue the Lord, pitie towards those that are in miserie, and the desiring of* 1.2321 the good (euen of their enemies) and thos that hate them? Which vertues, though they beare not an equall saile, by reason of the weaknes of the flesh, and of the malice and resi∣stance of the enemie; yet are they vndoubted testimonies of our loue towards God, which is not but in those who are first beloued of him, and haue tasted how good and gracious he is. If we shall looke vnto the exercises of pietie, & of the worship of God, though we may* 1.2322 here (a•• else-where) complaine of our wants and defects, yet we shall through Gods good∣nes finde matter of comfort. Remember therfore what mercie the Lord hath shewed you in this part; with what desire & affection you haue heard the word of God: how precious* 1.2323 it hath bene vnto you, aboue gold, euen the most fine golde: how sweet and comfortable, euen aboue the hony & the hony combe. Remember with what fruit of knowledge in the will of God, increase of Faith in his promises, purpose and endeuour of amendment of life, you haue oftentimes heard the same. Call to minde with what zeale and earnestnes of spi∣rit you haue sometimes called vpon the Name of God, both publikely and priuately, with* 1.2324 others, and alone by your selfe: with what ioy and reioycing of the soule you haue praised* 1.2325 the Lord for his mercies towards his Church, and towards your selfe. Call to minde what hath bene in you at any time, the power of those Sacraments which are annexed as seales* 1.2326 vnto the promise of saluation by Christ, and how farre they haue by the blessing of God, e∣rected your minde in hope and assurance of his goodnes towards you.

If your present discouragement resist the comfort of these meditations, it is no newe thing, that in our weaknes wee should after the manner of those that be sicke, disaduantage our selues of that which might doe vs good: yet remember how iniurious a thing it were, to esteeme the children of God by their present agonies and conflicts of conscience, ra∣ther then by the comfort of that estate wherein the grace of God shined plentifully vpon* 1.2327 them and in them. For as when men are diseased, it cannot thereof be concluded, that they were neuer in health: so the present discomforts of the children of God, though they take away the sense of his mercie for a time, yet they are no repeale of his former goodnesse* 1.2328 and fauour towardes them, nor denie them to haue bene, euen in their owne iudgement and feeling deare vnto the Lord, and still to bee, though the storme and tempest of their present affliction suffer them not so liuely and comfortablie to enioy the same, as before.* 1.2329 * 1.2330 For which cause they must with Iob and Dauid call to remembrance the comforts of times* 1.2331 past, from thence to assure themselues of the returne of the good hand of the Lord in due* 1.2332 time. I doubt not, but you can be witnes vnto God, and to your owne selfe, that the time hath beene when your comfort and assurance of Gods fauour was such, as Sathan him∣selfe could not denie the testimonie which then the spirit of God did beare vnto your spi∣rits.* 1.2333 Now the gifts and calling of God are without repentance, and whome hee loueth he* 1.2334 loueth vnto the end: neither doth our saluation depend vpon any thing of our owne, (for* 1.2335 then we should a thousand times perish and fall before the enemie) but vpon that eternall and euerlasting loue of God, wherewith he hath loued vs in IESVS CHRIST, before the* 1.2336 foundations of the world were laide: which loue of his, if it hath at anie time bene made knowne vnto vs, and apprehended of vs, we haue assurance greater then the testimonie of men and Angels. But you will say, that which sometimes I felt is now gone, and in stead thereof I am perpetually oppressed with the horror of the wrath of God, iust against me for my sinnes. It is true, that the power and sense of Faith is not alwayes alike in the children of God: yet is it a false and sophisticall conclusion, suggested from him that is a

lyar from the beginning, and the father of lying, to say, we feele not faith, therfore there is no faith in vs. For in many diseases of the body wee haue no sense of life, and yet wee liue: the Sunne shineth not in the night season, nor when it is obscured with cloudes: shall wee* 1.2337 say therfore that there is no Sunne, or that it hath vtterly no operation? Admit also (which yet may not be admitted) that the Lord had for a time vtterly giuen vs ouer: can wee con∣clude thereof, that he will neuer againe be mercifull vnto vs? Nay, hee that found vs when wee sought him not, will surely returne vnto the worke which hee hath begun, though he seemeth for a while to haue forsaken it. There is sometime as it were an eclipse of our* 1.2338 faith, and of the feeling of the grace of God towards vs: but let vs assure our selues, that as the Sunne and Moone doe not perish in their eclipses, nor loose their light for euer: so in this eclipse which happeneth for a time vnto our faith, and sense of Gods goodnesse, the same shall not perish or lose his vertue for euer: but shall in good time bee restored, or ra∣ther quickened in vs againe, vnto our further and more assured comfort. This you haue seene in many deare children of God, whose heauinesse hath beene knowne vnto you, that they haue not beene forgotten for euer, but that the Lord, who seemed for a while to frown vpon them, did in the end cause his most gracious and louing countenance to shine vpon them againe: you haue felt it in your selfe, that there hath beene an interchange∣able course of sorrow and comfort, of faith and feare, and that the one hath continually succeeded the other, that the same hand that humbled you, did raise you vp againe; that he that inflicted the wound into your soule, applied thereunto the most sweete and soue∣raigne remedie of his grace. So ancient and so experienced a souldier as you are in this spirituall battaile, should now be valiant and strong vnto the combat: and though victo∣rie be not to be hoped from the weaknesse of flesh, yet the experience we haue had of the goodnesse of God in our former troubles, ought to assure vs of the returne of his helping hand in all our necessities. Shall I put you in minde of the grace of God towards you in your comforting of others, euen then when your selfe haue been in some discouragemēt? If others haue receiued comfort from you, raise vp the same comforts vnto your selfe. Neither is there any cause you should feare, least the spirit which in you was able to erect and confirme others, should not be able to refresh and comfort your owne soule. In other things we loue our selues too much, and doe well vnto our selues rather than to others: but here many times by the fraud and deceit of the enemie, wee are made cruell vnto our* 1.2339 owne bowels, and become his abused instruments to torment our selues: Who will put a sword into the hand of his aduersarie to wound himselfe withall? And who will streng∣then his enemie that is alreadie too strong for him? Yet this is our folly, that we will con∣spire with Sathan against our selues, and arme him with weapons vnto our owne destru∣ction. Saint Peter saith, Resist the diuell being strong in faith. We must not therefore yeeld our* 1.2340 selues vnto his tyrannie, nor cast away that weapon of faith by which alone wee may bee* 1.2341 able to ouercome. But I will vrge this argument no further.* 1.2342

I know that the benefits of this life are common for the most part, both to the repro∣bate* 1.2343 and to the elect; yet both in those which are common, there is a great and large dif∣ference, and there are some so singular as carrie with them a stronger testimonie of the fa∣uour of God, than that it may without impietie be denied. In common benefits it holdeth, that as things most aduerse are yet turned vnto our good, so much more the good gifts and blessings of God doe carrie with them a testimony of his loue and fauour towards vs. For as the Lord speaketh vnto vs in the word and by his spirit; so his good and fatherly* 1.2344 prouidence towards vs, is not without voyce, but soundeth aloud vnto the declaration of his loue. But there are (as I said) some benefits so special, that the vse of them is proper only vnto his children. Remember with me the first time of this trouble & dismaying of your conscience; and remember withall how many meanes the Lord hath ministred vnto you for your comfort What shall I say of those whom the Lord hath put euen into your bo∣some, the more neerer to applie his mercie vnto you, Maister C. Maister B. Maister R. &c. all so furnished vnto your comfort, that you may well thinke, they were as so many hands stretched out from heauen to support and strengthen your weaknes withall? If I should set myselfe to remember how many other the seruants of God haue by diuine prouidence

been directed to minister cōfort vnto you, the number would be innumerable: Master S.* 1.2345 Master F. Master D. Master B. Master G. Master G. and almost who not, of those that haue been trained and brought vp in that schoole. Consider how great a mercie this hath been, that so many excellent Physitions of the soule, should at seueral times apply themselues, if not vnto the cure, at the least vnto the mitigating of your disease, I will not examine how many and great comforts you haue receiued from them by word in presence, and by let∣ters in absence: this onely I aske of you, whether you haue not knowne all these to beare vnto you the same testimonie, to speake the same comfort, and to cōfirme you in the same assurance of the loue of God towards you?

Now what spirit must that bee, that shall contradict the spirit of God in the mouthes of so many and faithfull witnesses? My good friend, marke what I will say vnto you: as the patient that is sicke in body willingly resigneth himselfe vnto the sentence and direction of his skilfull and faithfull Physition; so must the children of God in their spirituall mala∣dies, yeeld themselues vnto the Physitions of their soules, so much the more, because the Lord hath giuen vnto the ministers of his Gospell the power of binding and loosing, both* 1.2346 in the publike ministerie of his word, and also in the priuate consolation of his children. I will not speake of that which is publike, although not altogether vnfit vnto my purpose, considering that that which is publikely spoken as vnto all, hath also a particular addresse* 1.2347 vnto those that are the Lords. As whē the Lord saith by his Prophet, Blessed are all they that mourne in Sion. I will for the present rest in that vse of this power of binding and loosing* 1.2348 which is priuate and particular. Remember that of Saint Iames, who saith, that vpon the prayers of the Elders of the Church, the sins of the diseased shall be forgiuen him: which words can haue no other sense, but that by them shall bee pronounced vnto him the for∣giuenes of sins. A most excellent practise wherof, we haue in our Sauiour himselfe, Luk. 7. where first he proueth by argumēt vnto Simon the Pharisie, that the mourning sinner was* 1.2349 pardoned all her sinnes, and therefore was now no sinner and wicked one, as hee vnchari∣tably esteemed her to bee; then turning himselfe vnto the distressed soule, first saith, Thy sinnes are forgiuen thee; and afterward, Thy faith hath saued thee, goe in peace. Wherein, though there be some things extraordinary in our Sauiour Christ as the sonne of God; yet* 1.2350 is it that power which he hath communicated vnto all his seruants, saying, Whose sinnes you* 1.2351 forgiue, they are forgiuen, &c. which is nothing else, but, whose sins vpon due examination and trial of their repentance, you pronounce to be forgiuen, they are forgiuen. Here again remember (my deare friend) how many of the faithfull and expert seruants of Christ haue examined your estate by conference with your selfe, & haue found all signes vnto health and saluation. Vnlesse therefore Sathan dare contradict the spirit of God, speaking by the mouthes of so many witnesses, he cannot say but you are the Lords. Now for your selfe, I am assured that you will not, nor dare not say, but this hath beene the constant testimonie of all the seruants of God sent vnto you; and that they were such as you had no cause to suspect their partialitie or flatterie in any sort. How is it then, that the voyce of so many should not be vnto you as the voyce of God himselfe? Who, though he do not speake vn∣to vs now immediatly from heauen, as in some times past; yet he speaketh vnto vs by the mouthes of his seruants, his Prophets. When Dauid said in the horror of his soule, I haue* 1.2352 sinned against the Lord; was it (think you) a small comfort that Nathan said immediately vn∣to him, The Lord hath pardoned thy sinne? I will say nothing of the prayers of so many of the seruants of Christ as haue commended your cause vnto the Lord, which cannot be fru∣strate, the Lord himselfe directing them to pray according to his word, and vpon the assu∣rance of his promise. Reade Iob 33. 23. If there be present with him (that is, with the af∣flicted* 1.2353 soule, as verse 22.) a messenger from God, an interperter (of the will of God) such as is one of a thousand, who may signifie vnto man the equitie of the Lord, and intreating him for fauour shall say: Redeeme thou him that hee goe not downe into the pit, by that re∣demption which I haue found; when he hath humblie be sought the Lord, he doth gra∣ciously receiue him that hee may behold his face with ioy, and hee restoreth vnto man his righteousnes. In which words there are many excellēt things to be noted for the com∣fort of those that are afflicted. The first is, that the anguished soule finding no comfort at

home and in her selfe, by reason of the strength of temptation, must seeke reliefe abroad at the hands of those whom God hath appointed to make glad the sorrowfull minde, and to giue rest vnto the wearied and distressed conscience. Wherein you must consider with all thankfulnesse, how great mercie the Lord hath shewed vnto you: for I doe perswade my selfe, as before I haue said, that since the time of your affliction, there hath not been almost one, that hath any special gift in that kinde, who by conference, writing, or otherwise, hath not bestowed some part of his trauaile vnto your comfort. I could my selfe name a great number besides those aboue mentioned, but yourselfe can remember many more. Now the testimonie of many faithfull seruants of Christ witnessing the grace and goodnesse of God towards you, must bee as the voyce of God himselfe, who is not as man that hee should lie, or as the sonne of man that hee should repent, or alter that which he hath once testified. And if Iob doe acknowledge, that the comfort of one faithfull witnesse on the be∣halfe of God, is enough to the erecting & cherishing of the heauiest minde, what can Satan say vnto the testimonie, not of two or three witnesses which the law onely requireth, but vnto the testimonie of two or three score, the meanest and weakest whereof should be able to answere in your behalfe vnto all that the enemie is able to obiect against you? The se∣cond* 1.2354 thing I note, is that these haue not come vnto you by error or by chance, but by spe∣cial addresse of Gods prouidence, as sent from the throne of grace to bind vp your wound, and to minister comfort vnto your conscience. The third, that these speake not their own* 1.2355 words, nor of themselues but are the faithfull interpreters of the will of God, not indeede immediatly from himselfe, but by viewing and esteeming of the worke of God, and the fruites of his grace in those that are his. The fourth, that as they declare vnto the afflicted,* 1.2356 that fauour of God towards them, which themselues are not able for the present to dis∣cerne, so they commend them by prayer vnto the Lord, who hath promised to heare & to graunt their requests. The fift, that for cōfort in this case, we must passe out of our selues,* 1.2357 in whom there is nothing that may ease our griefe, and cast our eye and cogitation onely vpon Christ, in whom al fulnesse of saluation doth dwel, considering that this is one of the meanes whereby Sathan doth most distresse and anguish the afflicted soules, that hee hol∣deth them in the cogitation of their sinnes and transgressions against God, and suffereth them not to see that length, breadth, height, and depth, and to knowe that loue of Christ* 1.2358 that passeth all knowledge, that they might be filled with all the fulnesse of God. The sixt,* 1.2359 that the Lord both mercifully blesseth the labours of his seruants in comforting his chil∣dren, and also graciously heareth their praiers and supplications made in their behalfe vn∣to his Maiestie. And the last, that God in his good time erecteth the mindes of the afflic∣ted,* 1.2360 and openeth their mouthes to praise his name & to protect his goodnes, that he hath brought againe their soule from the pit, and hath shined vpon them with the light of life▪ Which effect of the grace of God, because you haue both seene in others, and felt in your selfe many times, you haue great cause to hope and expect the returne of his comforting hand in due season, who also shall once determine these conflicting daies, and set vs in that peace which shall neuer be interrupted, and wherein all teares shall bee wiped away from* 1.2361 our faces for euer.

The malice of the enemie, during this life, hath no end nor measure at all, and therfore we may iustly feare all extremitie of attempt against vs; but we must strengthen our selues in him, who can and will enable vs vnto all things.

The last and most grieuous assault of Sathan against the afflicted is, that he calleth into* 1.2362 doubt their election. For that saluation is onely of the elect, hee laboureth by all meanes to snake this ground and pillar of comfort, and if it bee possible to subuert and ouerthrow the same. It behooueth vs here to take heede how we carrie our selues, as in that tempta∣tion which of all others is most difficult and dangerous. First therefore, wee must beware of that gulfe wherein the enemie hopeth to deuoure vs, that wee enter not into the secret and hidden counsell of God. For the secrets of the Lord are for himselfe; but the things* 1.2363 that are reuealed, are for vs and our posteritie after vs for euer, as Moses saith. What then hath the Lord reuealed concerning our election? First, the spirit of God witnesseth vnto our spirits that we are the children of God: then it teacheth vs to cry Abba Father, and stir∣reth

vp in vs those gronings that cannot bee expressed. From these let vs descend vnto* 1.2364 faith it selfe: the voyce whereof, if it be not suppressed by the grieuousnesse of temptati∣on, soundeth cheerefully vnto vs, that wee are beloued of God, redeemed by Christ, and fellow heires with him of his fathers kingdom. If here also the enemie haue darkened our* 1.2365 senses and obscured our light, we must of necessitie with Iob, relieue our selues from the* 1.2366 fruits of our faith: These what they are hath alreadie beene said. If necessitie doe so com∣pell* 1.2367 vs, we must flie vnto the times that are past, and referre our selues vnto the testimo∣nies of the faithfull ministers of God: who as they are for their wisedome and manifold experience better able to iudge of our estate than our selues: so haue they power and au∣thoritie from God to decide the controuersie betweene vs and our enemie, and to pleade our cause against him. Also where the enemie from our present trouble and torment of* 1.2368 minde, seeketh to driue vs vnto despayre, we are to vse against him his owne weapons: for among many testimonies of our estate in grace & fauour with God, there is none more euident and sensible, than is that conflict which we find and feele in our selues of the spirit against the flesh, of faith against vnbeliefe, of a sanctified minde against that part that is vnregenerated: and finally, of the new creature against the old man, and of Christ him∣selfe* 1.2369 in vs, against the power of Sathan. If he replie that this is not so, but the contrarie; we may answere, that albeit there haue been many times, wherein we had a more present and mightie hand of the Lord vpon vs; yet euen now Satan himselfe cannot denie, but we hate sinne and loue righteousnes: that we loue God and (to our power) obey his will, and flye the baites and occasions of euill: whereof if there were for the present no manifest and apparant effects, (as yet by the grace of God there are) notwithstanding the onely affe∣ction and desire of the heart, thirsting and longing after Gods kingdome and his righte∣ousnes, are sufficient arguments of the worke of grace begun in vs, which shall so long bee continued by the good hand of our heauenly father, vntill it be consummated and perfe∣cted in the life to come. For if it be God (as the Apostle saith) that giueth both the will and* 1.2370 the deed: he that hath giuen vs to desire to obey his will, will also enable vs vnto the do∣ing of the same. And seeing the worke of sanctification beginneth in the heart, and thence floweth into our whole life, wee nothing doubt, but God, who hath giuen vs ioy in the holy Ghost, and therby a loue vnto him & vnto his law, wil further confirme & strengthen vs, that we may be vessels of honour vnto his name, and glorifie the Gospel of our profes∣sion with fruites agreeable and according thereunto. Yea the thoughts, meditations, and desires of the heart, are deeds before God, and principall parts of that obedience which he requireth at our hands. And therefore if the faithfull man should bee taken away by death before he hath done any of the outward works of the law; yet should not his faith be with∣out fruites, in that being sanctified in the inward man, hee doth now in soule & spirit serue the Lord, and desireth abilitie and oportunitie in act to doe his will, and to honour his name; as appeared in that penitent malefactor that died with our Sauiour Christ.* 1.2371

Another thing I am to admonish you of, that you bee not as the couetous men of the world, who so gape vpon that they further desire, as they consider not, but rather forget* 1.2372 that which they alreadie haue, and hauing much indeede, in their opinion haue nothing: and to all purposes and vses do as well want that which they haue, as that which they haue not. So it oftentimes happeneth to the deare children of God, that whilest they looke and breath after that which they haue not yet attained vnto, they forget and neglect that which they haue receiued, and vse it not to their comfort and reioycing, as otherwise they should. This ouerreaching & importunitie of theirs, Sathan abuseth against them, from the opinion of hauing nothing, to blind their eyes not to see the present grace and goodnes of God towards them. It is true that the Apostle saith, that in the course of godlines and* 1.2373 religion, we may not thinke we haue attained the goale, or are come vnto the ende of our race: but, forgetting that which is behind vs, and endeuouring vnto that which is before, must contend (as to a marke) vnto the reward of the most high calling of God in Christ Iesus. But he speaketh it not to this end, that wee should not in thankfulnes acknowledge the former mercies of God bestowed vpon vs, or not vse them vnto our comfort, as testi∣monies of his loue & fauour towards vs: but that we may not stay in our present profiting

but adde daily a new and fresh increase; that as from a larger and greater heape o•• benefits, we may more and more assure our selues, that we are beloued of God, and shall enioy the inheritance of his kingdome. When the Apostle saith, Worke your saluation, &c. and la∣bour* 1.2374 * 1.2375 to make your calling and election sure: though the meaning be not, that we should put confidence of saluation in workes, yet it telleth vs, that the works & fruits of our faith are testifications of Gods spirit dwelling in our hearts more euident and pregnant, than that Satan himselfe can or dare deny them. We may not suffer our selues to be so ouerborne of the enemie vnder the colour of zeale and desire to doe well, as not to remember wherein the Lord hath already giuen vs some part of wel-doing: not so to striue vnto that we haue not, as to forget that which by his grace we already haue: but rather with all thankfulnesse acknowledging the goodnes of God, from thence assure our selues of the continuance & finishing of the worke begun. In the courses of the world, as slownesse getteth nothing, so* 1.2376 preposterous haste looseth all. It is the subtiltie and malice of the enemie, when he cannot hold vs with himselfe, to hasten and push vs on so fast and so headlong, as by rashnesse we may fall into that, which by forwardnesse we had escaped. Good things to come therefore we must hold them in hope, and pursue them in peace: but the good we haue alreadie at∣tained vnto, we must so farre reioyce and comfort our selues in, as from thence we may be able to sustaine and support our cause against the enemie, and from that we haue, to let him vnderstand that we doubt not of that which remaineth: that the Lord will both continue and confirme the worke of his owne hands, and not forsake the same vntil it be accompli∣shed in his kingdome of glory. Thus I haue in great hast and confusedly set down so much as presently came vnto minde, of those things which often heretofore I haue written vnto you: humbly beseeching the Father of all mercy and God of all consolation, who hath an∣nointed you with the oyle of his grace, sealed you with the spirit of adoption, and giuen you a sure earnest and pledge of euerlasting saluation, to encrease vpon 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 enemie, & crowne you with victorie in the day of battaile, that you may praise his name in the day of your deliuerance, glorifie him in the whole course of your life; and finally enioy with the rest of his Saints, that eternall kingdome of glory, prepared for all those that loue and feare him.

Amen.

FINIS.

MAISTER GREENE∣HAMS PRAYER.

O God most mightie, glorious and righteous: O father most louing, gra∣cious, and merciful, which keepest couenant and mercy in Iesus Christ for all those which receiuing the first fruites of thy holy spirit, walke before thee in vprightnesse of their heart: wee thy vnworthy children come vnto thee in the name of thy onely begotten sonne Iesus Christ our Lord: beseeching thee to renue and encrease thy holy spirit in vs, and to purifie our hearts more and more by faith, that we may haue a clearer sight, and a surer perswasion of thy fatherly goodnesse vnto vs, and that wee may more readily performe our dutifull obedience vnto thee. For wee doe acknowledge and confesse vnto thy sacred Maiestie, that we haue yet neuer hitherto worthily esteemed thy mercies towards vs, nor sufficiently expressed the fruites of our bounden dutie towards thee: but that still we remaine ignorant, and forgetfull of many good things, which wee ought, and might know. And we confesse Lord, wee are slacke vnto those things which thy holy sp••••t offereth to our mindes, vnapt to doe them, soone wearie of wel-doing; and wherein we please thee something, we please our selues too much. Moreouer wee likewise confesse that we are ignorant of many euill things, that wee haue done, doe, or may doe: forgetfull of diuers things, which sometime wee haue hadde knowledge and remorse of. And now the things which come to our remembrance, and are in our sight, doe not ap∣peare to be so••sinfull in any measure as they are, and ought of vs to be regarded. Yea wee are beguiled ere euer we are aware with our present corruptions, and they cleane so fast vn∣to vs, that wee can hardly leaue them, but most hardly bee brought to true repentance of them. We beseech therefore thy sacred Maiestie, to worke in vs by thy holy spirit, a wise and carefull searching out of and into our sinnes, that by the lawe wee may be conuinced of them, awakened by thy threatnings, rebuked for them by thy iudgements, executed vpon the wicked, and exercised toward thy children, seruants, and friends, that so wee may feare and tremble for them. And by the serious premeditation of the vncertaine houre, of a most certaine death, of the day of thy generall, ineuitable and dreadfull iudgement, of the horrible and euerlasting paines of the wicked in the helles, and their losse of the inesti∣mable ioyes of the heauens, stirre vp our dead hearts to seeke thee O Father in thy Christ, and thy sonne our Lord and Sauiour in the Gospell. And finally, we pray that we may bee euen confounded in our selues, by the fruitfull remembrance of thy blessed sufferings, the most precious blood-sheading and death of our Lord Iesus Christ, that so we may be hum∣bled after that manner and measure thy children should bee: beseeching thee, that wee may so aforehand accuse our selues before thy blessed Maiestie, that our aduersarie may haue no power hereafter to accuse vs, so iudge our selues that we be not iudged by thee: so with shame, sorrow, feare, and trembling, acknowledge the vilenes of our sinnes wholely before the throne of thy iustice, that wee finde it to be a throne of grace and mercie vnto vs in Iesus Christ our Lord.

Now O Lord, the searcher of the hearts and reynes, thou knowing this to be the hum∣ble and single desire of our hearts, wee flye vnto thee for refuge, beseeching thee by thy holy spirit to worke in vs a clearer sight of the wisedome of our Lord Iesus Christ, wherby our minds may be further cleared from blindnes, and we haue a clearer sight of the whole ministerie of our saluation in him; and graunt vs God a fuller perswasion of the discharge

of all our sinnes in his death, and of the imputation of his righteousnesse vnto vs, in his resurrection: that the guiltinesse of our conscience may daily more and more goe away from vs, and peace of the same be confirmed in vs; especially in the time of our temptati∣on and trouble, the day of our death, and the hou••e of iudgement. And next (most mercifull Father) graunt vs a more powerfull experience of his death, killing sinne in vs, and of his resurrection, raising vs vp vnto a new life, that daily we may be lesse sinful, and more holy, righteous, and sober in this present life: that so also wee may haue a more sure and stedfast hope in his redemption, and may more strongly resist the vanities of this world, in false pleasures, profits, and glories: and more patiently endure all manner of mi∣series of the same, which may befall vs, vntill his glorious appearing when hee shall come to be glorious in his Saints, and made maruellous in al those which beleeue in him, Amen.

Furthermore O Lord, whereas we are priuie to our selues, ere it is knowne vnto others, or vnto thee, that thereby any sinne or sinnes more strange in vs through our corrupt nature or custome, or the temptation of others, or of the tempter; wee beseech thee that there we may labour to finde the precious death of our Lord Iesus Christ more powerfull in subduing the same: and whereas through vnabilitie of nature, want of meanes, or grace, we are weaker in any duties of well-doing, there we may striue to finde the vertue of his glorious resurrection more effectuall in raising vs vp in meanes of life: so that our fami∣liar corruptions being cured, and our speciall infirmities being relieued, wee may be also endued, as with generall graces meete for all Christians, so with such peculiar graces as may be meete for our callings, and inable vs to glorifie thy holy name, build vp others in well-doing, and treasure vp the fruites of a good conscience, for our selues at all times, and especially in our neede. And in this behalfe the desire of our heart is, that thy holy spirit worke in vs the renouncing of our reason so farre forth as it is blinde, and the crucifying of our affections so farre forth as they be corrupt, that so we may offer them vp with soule and bodie in sacrifice of humiliation: and that hauing receiued these graces, we may also offer them vp in sacrifice of obedience vnto thy gracious Maiestie. And wherein soeuer we haue, doe, or shall with thy graces obey thee, we desire to offer vp thy graces, our obe∣dience, and our selues in a sacrifice of thankesgiuing, and praising of thy holy and blessed name, through Iesus Christ our Lord, Amen. All thy waies O Lord, we acknowledge to bee mercie and truth; we beseech thee therfore, giue vs the holy fruites of al the good meanes thou hast heretofore wrought our good by: as thy holy and sweete promises preached vnto vs, read of vs, meditated vpon by our selues, or conferred of with others, the prayers, thankesgiuings, Psalmes & Hymnes of our selues, our friends and thy Church, thy sacred Sacraments, the ministrie of thy holy Angels, the communion of thy Saints, and admo∣nition which hath beene giuen vs for our good: most humbly entreating, that wee may haue sanctified vnto vs the remembrance of thy former mercies bestowed vppon thy Church, vpon any member therof, or vpon our selues, either in benefits, or in crosses: and albeit our nature is most impatient either of reproches offered vnto vs by our enemies, or any iniuries by our friends, yet herein we ••eruently aske of thy wise and merciful goodnes, that wee may reape a good fruite euen of such euill meanes. And because wee grow to bee acquainted with the pride of our spirits, and sloath fulnesse of our flesh, and few meanes are left vs, and many offences (by our selues conceiued; by others and Sathan offered) doe al∣readie, and are daily like more to assaile vs: O Lord, thou which hast beene our God, euen from our first birth, especially since our new birth, be thou the God of our middle age, yea of our old dayes, (if we liue so long) vntill thou finish the last worke of our new birth be∣gun and continued thus farre in vs. To this ende wee aske of thee that we may vow (and receiuing grace from thee, wee doe vowe) to vse all these forenamed good meanes of our saluation, more mercifully, than yet euer wee vsed them; in vsing of them wee aske more feare of thy Maiestie, faith of thy promises, purenesse of our hearts, loue vnto others, and withall, blessing and fruite more aboundant, that our latter workes may be better then our former.

Wofull experience (O blessed Sauiour) teacheth, and moueth vs to call vpon thee, as for these former things, so to be preserued and protected by thy almightie and mercifull

grace, from our owne corruption to come, from all Sathans temptation and accusations, from all manner of contagion of the vngodly in their iniuries, reproches, and their bene∣fits, praises, their ••orceries, inchantments, yea from any hurt of thy children (as they bee not regenerate) and from any hurt by thy creatures, so farre forth as any of these things may hurt our saluation. Former experience O mightie God and mercifull Father, ought not onely to teach, but also to enforce vs to giue thee thankes, praise, and glory, for thy former mercies vpon vs and thy Church bestowed: but wherein thou hast prouided for vs many arguments of strength, of faith: or ignorance, forgetfulnes, negligence, and want of reuerence of thy mercies receiued, minister iust cause of humiliation: and therefore in some faith in, and thankfulnesse for thy former mercifull blessings, and yet in much weak∣nesse, in the merits of Iesus Christ our Lord: with our whole heart, wee beseech thee giue vs a good portion of thy spirit, to call carefully thy benefites to our remembrance, wisely to vnderstand them, and reuerently to regard, and truly to be thankfull for them, in mind, in heart, in word, and deed, through Iesus Christ our Lord and onely Sauiour. Amen. Wee beseech thee most mightie God and mercifull Father, to make partakers of our praiers, and thankesgiuings, all the whole Church, and euery member thereof, especially where dutie most chargeth, promise bindeth, necessitie craueth, and thy glory chalengeth, &c.

FINIS.

Notes

• * 1.1

  Doct. 1. Religion is the way to happinesse. Psal. 1. 1. 2 &c. and 1 12. 1. Deut. 33. 29.
• * 1.2

  1. What mise∣ry grace freeth vs from.
• * 1.3

  Note.
• * 1.4

  Daniel. 5. 6.
• * 1.5

  2 What good things Grace maketh vs to enioy.
• * 1.6

  1 A good esti∣mation. Prou. 12. 26.
• * 1.7

  Note.
• * 1.8

  2. Safetie.
• * 1.9

  3 Consolation. Rom. 5. 3
• * 1.10

  Psalme, 4. 2. Cor. ••.
• * 1.11

  Psalme, 23.
• * 1.12

  The happines in the Life to come.
• * 1.13

  Psalme 16.
• * 1.14

  The price of Grace.
• * 1.15

  The rarenes of it.
• * 1.16

  Luke. 11. 32. Matth. 7. 13. 14.
• * 1.17

  3 The continu∣ance, of it.
• * 1.18

  Vse. 1.
• * 1.19

  Pro. 8. 10. 11.
• * 1.20

  2. Cor. 9. 21.
• * 1.21

  Obiect.
• * 1.22

  Answer. 1. Tim. 4. 8.
• * 1.23

  Note.
• * 1.24

  2. Tim. 6. 6.
• * 1.25

  Vse. 2.
• * 1.26

  Ietem. 4.
• * 1.27

  Vse. 3.
• * 1.28

  Obiect. Difficulties in Christia∣nitie.
• * 1.29

  Answer.
• * 1.30

  Note.
• * 1.31

  2. Cor. 4. 16. 17
• * 1.32

  Hebr. 10. 33. 34.
• * 1.33

  Doct. 2.
• * 1.34

  Psal. 24. 3. 4.
• * 1.35

  Reasons.
• * 1.36

  1 God hath a quarrell a∣gainst hypo∣crites.
• * 1.37

  Psal. 32. 3.
• * 1.38

  2 He loaths their serui∣ces.
• * 1.39

  Matth. 6.
• * 1.40

  Luke. 15. 16.
• * 1.41

  3 They liue in continuall danger.
• * 1.42

  Luc 8. 13.
• * 1.43

  Prou. 10. 9.
• * 1.44

  Ioh. 10. 29. Ioh 4. 4.
• * 1.45

  1. Iohn. 5. 4.
• * 1.46

  Rom. 8. 38. 39.
• * 1.47

  Use. 1.
• * 1.48

  Matth. 22.
• * 1.49

  Answer.
• * 1.50

  Prou. 23.
• * 1.51

  Ierm. 29.
• * 1.52

  Vse. 1.
• * 1.53

  Markes of an vpright heart.
• * 1.54

  1. Vniuersall obedience.
• * 1.55

  Psal. 119. 8.
• * 1.56

  2 Growth in grace.
• * 1.57

  Phil. 3. 13. 14.
• * 1.58

  Verse 15.
• * 1.59

  Rom. 15. 14.
• * 1.60

  Note.
• * 1.61

  Note.
• * 1.62

  3 A constant & consciona∣ble vse of all the meanes.
• * 1.63

  Note.
• * 1.64

  Note.
• * 1.65

  4 Respecting God in all things.
• * 1.66

  1. Cor. 4. 3. 4.
• * 1.67

  1. Thess. 2. 4.
• * 1.68

  2. Cor. 13. 7.
• * 1.69

  Iob. 31. 1.
• * 1.70

  Gen. 39. 10.
• * 1.71

  Note.
• * 1.72

  ••▪ To receiue a rebu••e wil∣lingly and pro∣fitablie.
• * 1.73

  Note.
• * 1.74

  Obser.
• * 1.75

  Vse. 3.
• * 1.76

  Note.
• * 1.77

  2. Chron. 30. 18. 19.
• * 1.78

  Doct. 3.
• * 1.79

  A preroga∣tiue to be freed from sinne.
• * 1.80

  Rom. 6. 17.
• * 1.81

  Reasons.
• * 1.82

  Ephes. 2. 2.
• * 1.83

  Sathan is the maister of all sinners. Their serui∣ces.
• * 1.84

  Note.
• * 1.85

  3 The reward.
• * 1.86

  Rom. 6.
• * 1.87

  2 Reason.
• * 1.88

  1. Ioh. 3. 8. 9.
• * 1.89

  3
• * 1.90

  Vse. 1.
• * 1.91

  Luk. 9. 21. Heb. 11. 25. 26.
• * 1.92

  Iob. 3. 2.
• * 1.93

  Vse. 2.
• * 1.94

  Obiect.
• * 1.95

  Answer.
• * 1.96

  Luk. 6 4••. Mat 7. 17. 18.
• * 1.97

  Strict obedi∣ence to ••e la∣boured for. 2. Cor. 7. 1.
• * 1.98

  Math. 5. 6. 7.
• * 1.99

  Luk. 17. 10.
• * 1.100

  Deut. 5. 28. 19.
• * 1.101

  1. Cor. 15. 58.
• * 1.102

  Vse 1.
• * 1.103

  Against Po∣pish obserua∣tions.
• * 1.104

  Colos. 2. 22.
• * 1.105

  Against workes of su∣pererogatiō.
• * 1.106

  Vse. 2.
• * 1.107

  Simile.
• * 1.108

  Augustine.
• * 1.109

  Psal. 83. 16. 17.
• * 1.110

  Psal. 35. 26.
• * 1.111

  2. Cor. 1. 12.
• * 1.112

  Prou. 10. 9.
• * 1.113

  Eccles. 10. 1.
• * 1.114

  Similies.
• * 1.115

  Why God seemeth some∣times to for∣sake his chil∣dren.
• * 1.116

  Note.
• * 1.117

  In his trea∣tise of deser∣tions.
• * 1.118

  Priuatiuae gratiae sunt p••ures quam positiuae.
• * 1.119

  Ioh. 10 27. and 6. 37.
• * 1.120

  Esa. 54. 10.
• * 1.121

  Ps. 119. 8.
• * 1.122

  2. Sam. 15 26
• * 1.123

  Esa. 57. 1. 2. Reg. 22 20
• * 1.124

  Psal. 77. 1. 2 3.
• * 1.125

  Esa. 63. 17.
• * 1.126

  Can. 2. 4. 5.
• * 1.127

  Rom. 7. 22. 23. 24.
• * 1.128

  Psal. 77. 78.
• * 1.129

  Cuncta Dei opera sunt in mediis contrariis.
• * 1.130

  2 Iob 2. 2 3▪ 4.
• a 1.131

  Iob. 13. 34.
• b 1.132

  Iob. 16. ••••.
• c 1.133

  Ps. 6. 1. 2. 3. 4.
• d 1.134

  See the book written of his death.
• a 1.135

  Math. 27. 46.
• a 1.136

  Fox. Act. Mon. 1555. Sept.
• a 1.137

  2. Chro. 32. 31. 32.
• b 1.138

  1. Cor. 1. 30. Ioh. 15. 2. Gal. 2. 20.
• * 1.139

  Iob. 13. 26.
• * 1.140

  Deut. 8. 2. & 13. 3.
• * 1.141

  Ioh. 15. 2. Cant. 5.
• * 1.142

  Act. 9. 31. Rom. 11. 20.
• * 1.143

  Iam. 3. 10. P••. 119 59. Act. 24. 16. Pia. 26. 1. 2.
• * 1.144

  2. Tim. 4. 7.
• * 1.145

  Iudgements.
• * 1.146

  Simile.
• * 1.147

  Simile.
• * 1.148

  He that be∣leeueth ma∣keth no hast.
• * 1.149

  Tim. 6▪ 10.
• * 1.150

  Psal. 62. 10. Prou. 11. 28. Matth. 19. 24. ••. Tim. 6. 9. 1. Tim. 6. 17.
• * 1.151

  ••. Cor. 4.
• * 1.152

  Or 〈…〉〈…〉
• * 1.153

  Not••▪
• * 1.154

  Note.
• * 1.155

  1
• * 1.156

  2
• * 1.157

  3
• * 1.158

  4
• * 1.159

  5
• * 1.160

  6
• * 1.161

  7
• * 1.162

  2. Cor. 3.
• * 1.163

  1
• * 1.164

  2
• * 1.165

  3
• * 1.166

  4
• * 1.167

  1
• * 1.168

  2
• * 1.169

  Simile.
• * 1.170

  1
• * 1.171

  2
• * 1.172

  3
• * 1.173

  4
• * 1.174

  5
• * 1.175

  Similie.
• * 1.176

  Note well.
• * 1.177

  Ephest. •• 18.
• * 1.178

  1
• * 1.179

  2
• * 1.180

  3
• * 1.181

  1
• * 1.182

  2
• * 1.183

  3
• * 1.184

  4
• * 1.185

  Note.
• * 1.186

  Similie.
• * 1.187

  1. Iohn 3. 1.
• * 1.188

  Hebr. 11. 1.
• * 1.189

  qui nihil de praeteritis co∣gitat, vitam perdidi••.
• * 1.190

  Mithridates Cyrus.
• * 1.191

  Ra••••ang Mali•••• Gn••shar Duies.
• * 1.192

  I am seges est vbi Troia suit.
• * 1.193

  The vse of this Psalme to a man re∣generate.
• * 1.194

  Ministeriall knowledge.
• * 1.195

  Anno Dom. 1580▪ & 1581.
• * 1.196

  Haresie.
• * 1.197

  Familie of loue.
• * 1.198

  True argu∣ments of loue to the word.
• * 1.199

  1
• * 1.200

  2
• * 1.201

  3
• * 1.202

  4
• * 1.203

  Wearines in good things.
• * 1.204

  Wearines in good things.
• * 1.205

  Loue God, loue his word. Ioh. 14. 23.
• * 1.206

  1. Argument of our true loue to God.
• * 1.207

  Vers. 113.
• * 1.208

  Vers. 163.
• * 1.209

  Naturall loue must giue place to heauenly loue.
• * 1.210

  Ciuill con∣uersation of heretikes.
• * 1.211

  Presumptu∣ous, sinnes.
• * 1.212

  Religion cor∣rupt, life cannot be vncorrupt.
• * 1.213

  Popish su∣perstition de∣scribed.
• * 1.214

  The true re∣ligious and irreligious discerned in temptations and afflicti∣ons.
• * 1.215

  Simile.
• * 1.216

  Heretikes discouered by the crosse.
• * 1.217

  A shame to Protestants to suffer Pa∣pists to be more righ∣teous than they be. Papists may not be spared for their ci∣uill honestie. Simile. The 2. argu∣ment of our true loue to God, loue to the word.
• * 1.218

  Application.
• * 1.219

  1
• * 1.220

  2
• * 1.221

  Ieroboam & Rehoboā how like one ano∣ther.
• * 1.222

  3
• * 1.223

  The third ar∣gumēt of our loue to God.
• * 1.224

  Gods word yeelds most profit, plea∣sure, & glo∣rie.
• * 1.225

  Note this of libertie.
• * 1.226

  The naturall man counts all spirituall things as pa∣radoxes. 1. Cor. 2. 14.
• * 1.227

  To lamēt the wāt of others
• * 1.228

  Application. Many grieue for their own sinnes, which are not grie∣ued for the sinnes of o∣thers.
• * 1.229

  The fourth argument of our loue to the word.
• * 1.230

  *▪ Cor▪ 1▪ 3▪ 4▪ Rom▪ 1▪ 1••▪ How sweet and comfor∣table the 〈◊〉〈◊〉 is of Gods chil∣dren.
• * 1.231

  Conference and admoni∣tion. Rom▪ 1▪ 12. 13▪ Heb 3▪ 12. •••• Iud. ver. 22▪ 23▪
• * 1.232

  2
• * 1.233

  Prayer.
• * 1.234

  Note.
• * 1.235

  3
• * 1.236

  Thankesgi∣uing.
• * 1.237

  Meditation▪
• * 1.238

  The 119▪ Ps. i••a Psalm. of experience.
• * 1.239

  More attend hearing and reading, than cōference & meditation.
• * 1.240

  A Christians life is the me∣ditatiō of the law of God, &c.
• * 1.241

  Affections dead.
• * 1.242

  Meditation must be con∣••••••••••d. Psal. 1. 2.
• * 1.243

  Meditation must 〈◊〉〈◊〉 or on the word.
• * 1.244

  We will al∣waies thinke & meditate of the things we loue.
• * 1.245

  Wherefore so many neglect the word.
• * 1.246

  Application.
• * 1.247

  Obiection. Answere.
• * 1.248

  Carnall secu∣ritie.
• * 1.249

  How ene∣mies are o∣uercome.
• * 1.250

  Not! to shoote with the di∣uell in his owne bowe.
• * 1.251

  Secret sinnes not repented of.
• * 1.252

  Note.
• * 1.253

  How to pros∣per in a good cause.
• * 1.254

  How farre the faithfull are said to be wise.
• * 1.255

  Iehosaphat punished in his posteritie.
• * 1.256

  Meditation.
• * 1.257

  Note.
• * 1.258

  The ••inde of man.
• * 1.259

  Schollers wi∣ser thā their teacher.
• * 1.260

  Note.
• * 1.261

  The diuell helpes the wicked in their medi∣tations.
• * 1.262

  Carnal Pro∣testants.
• * 1.263

  Fearefull tokens of publike ca∣lamities. Most read, not the wi∣sest men.
• * 1.264

  Wāt of faith and of a good conscience, make many barren in good things. Youth spent in vanitie, commonly ends oldage in profane∣nesse.
• * 1.265

  Good death.
• * 1.266

  Note.
• * 1.267

  Old doting and ••arnail Protestants.
• * 1.268

  Youth blessed of God.
• * 1.269

  To keepe the word in a good consci∣ence, brings a man to wise∣dome.
• * 1.270

  Two speciall things to at∣taine true godlines.
• * 1.271

  True godli∣nes, ••ow hardly come by.
• * 1.272

  Euill wa••es, how manie wayes consi∣dered.
• * 1.273

  Ambition, how euery sin n••r reaso••eth Striue a∣gainst reason.
• * 1.274

  Couetousnes, how to ouer∣come it.
• * 1.275

  Anger.
• * 1.276

  Corrupt iudgement.
• * 1.277

  Humilitie.
• * 1.278

  The first mo∣tions vnto sin must be cru∣cified. Iam. 1. 13.
• * 1.279

  Rouing ima∣ginations dā∣gerous.
• * 1.280

  Why so few heretikes are conuerted.
• * 1.281

  How to labor against our corrupt reasō
• * 1.282

  Witchcraft.
• * 1.283

  If outward liberty brings inward bon∣dage, thē out∣ward things may defile a man. Wickednesse and wanton∣nesse.
• * 1.284

  Note.
• * 1.285

  To be taught of God.
• * 1.286

  The conside∣ratiō of Gods iudgements.
• * 1.287

  Iudgements.
• * 1.288

  Whole folici∣tie in the word.
• * 1.289

  Meanes to he carefully vsed.
• * 1.290

  A good note of our loue to the word.
• * 1.291

  Note.
• * 1.292

  To redeeme the time f••r good medita∣tions.
• * 1.293

  Of our loue to the word, the true marke.
• * 1.294

  To hate sin.
• * 1.295

  Heresie.
• * 1.296

  Note.
• * 1.297

  Why we doe not more de∣te•••• heresies.
• * 1.298

  The part & branches of this portion.
• * 1.299

  Note.
• * 1.300

  Simile▪
• * 1.301

  Simile.
• * 1.302

  Wilfull igno∣rance, and voluntarie perdition.
• * 1.303

  Simile.
• * 1.304

  Light refu∣sed for dark∣nes.
• * 1.305

  Purblinde they are, that either knowe little, or, knowing ne∣uer so much, doe practise nothing.
• * 1.306

  Darknes or light, in whole or in part.
• * 1.307

  A lanterne yet may leade a man that will follow the light thereof. Simile.
• * 1.308

  Particular sight and loa∣thing of speci∣all sinnes.
• * 1.309

  Note.
• * 1.310

  Warrant one of the word.
• * 1.311

  Worke with∣out warrant is a worke of darknes. The word necessarie. Ignorance cause to hum∣ble vs. Safe when the word di∣recteth vs. Curiositie. Godly care and studie.
• * 1.312

  The second argument.
• * 1.313

  Suddē moti∣ons to good.
• * 1.314

  An oath.
• * 1.315

  The Prophet had our wāts & weakenes.
• * 1.316

  Our vow in Baptisme e∣uer to be re∣membred of vs. What a vow is.
• * 1.317

  Particular couenants.
• * 1.318

  Free-will.
• * 1.319

  How wee bee kept from ho∣ly vowes.
• * 1.320

  2
• * 1.321

  Obiection of Sathan.
• * 1.322

  Answere.
• * 1.323

  Note well.
• * 1.324

  Simile.
• * 1.325

  We renue our couenant so oft as wee come to the Sacrament.
• * 1.326

  Heb. 5. 12.
• * 1.327

  To vow a∣gainst drun∣kennes.
• * 1.328

  To vow a∣gainst whor∣dome.
• * 1.329

  Vers. 107. 110. My soule is in my hand.
• * 1.330

  Against de∣sire of re∣uenge.
• * 1.331

  The promi∣ses of God to his people vnder the Gospell.
• * 1.332

  Feeling.
• * 1.333

  This Pslame is an image of regenera∣tion.
• * 1.334

  Simile. The minde distempered.
• * 1.335

  Note. Pray that thou maist see how God procee∣deth with his children, in the worke of their sal∣uation.
• * 1.336

  Prayer and thanks giuing best sacrifices
• * 1.337

  How Papists follow Peter.
• * 1.338

  Abels offe∣ring. Heb. 11.4.5
• * 1.339

  Prayer.
• * 1.340

  ••ostirre vp ourselues in prayer.
• * 1.341

  Spirit of faith.
• * 1.342

  Zach. 12. 10.
• * 1.343

  To offer vp our prayers to God, albeit in perplexitie of spirit wee knowe not how to pray.
• * 1.344

  Rom. 8. 26. 27
• * 1.345

  Simile.
• * 1.346

  Confession of sinne.
• * 1.347

  Freedome of ioy, and free∣dome of sor∣row.
• * 1.348

  1
• * 1.349

  God with his prouidence will watch ouer vs.
• * 1.350

  2
• * 1.351

  3
• * 1.352

  Similie.
• * 1.353

  Note well: affliction soone tries godly and godlesse.
• * 1.354

  The wicked are but co∣wards vnder the crosse.
• * 1.355

  Christs tēp∣tations. Matth. 4.
• * 1.356

  Hard to trust and rest on Gods promi∣ses.
• * 1.357

  Sim•• ••.
• * 1.358

  Few men truely fea∣ring.
• * 1.359

  Simile.
• * 1.360

  To be poyso∣ned with false doctrin, or stung with an euill con∣science.
• * 1.361

  No familia∣ritie with the wicked.
• * 1.362

  How the faith of Gods children suf∣fereth from the vane i∣maginations of vnbelie∣uers. Simile.
• * 1.363

  Differēce be∣tweene per∣sons, & cal∣lings, and liues.
• * 1.364

  Note. Note well the societie of the wicked.
• * 1.365

  Note.
• * 1.366

  To loue God only as we be taught in his word.
• * 1.367

  Similie. To trust one∣ly in God.
• * 1.368

  The godly of∣ten troubled with vnbe∣liefe.
• * 1.369

  Perseuerance
• * 1.370

  Simile.
• * 1.371

  The cōsump∣tion of the soule.
• * 1.372

  How Gods saints haue many chan∣ges in this life and wherefore.
• * 1.373

  Ignorance
• * 1.374

  Rom. 6. 2.
• * 1.375

  Hope▪
• * 1.376

  Feeling and knowledge how confir∣med.
• * 1.377

  Wherfore the Lord doth no more blesse publike exercises.
• * 1.378

  Vers. ••0.
• * 1.379

  Simile. Good confer∣ence.
• * 1.380

  Note the goodnesse of the Lord to his children when hee plagueth the wicked.
• * 1.381

  Seuerall pu∣nishmēts for seuerall sins.
• * 1.382

  Scorners.
• * 1.383

  Fornication.
• * 1.384

  Prayer.
• * 1.385

  A visible iudgement of God.
• * 1.386

  All vanitie both of life and religion is but deceit.
• * 1.387

  The word of God only ne∣uer decei∣ueth vs.
• * 1.388

  Testimonies.
• * 1.389

  The rich mercy of God to the faith∣ful in opening their eyes, when so many millions are left in dark∣nesse and miserie.
• * 1.390

  Excessiue feare.
• * 1.391

  They may looke to be protected that haue a good cause, and de ohandle that cause well.
• * 1.392

  Perseue∣rance.
• * 1.393

  Prayer.
• * 1.394

  Constancie in a good cause.
• * 1.395

  Feeling of wants.
• * 1.396

  Hard to be∣lieue the word.
• * 1.397

  The triall of our faith, when God delaies to per∣form his pro∣mises.
• * 1.398

  Two things sustaine vs in troubles.
• * 1.399

  Merite.
• * 1.400

  Simile.
• * 1.401

  The Saints euer bewaile the remnants of ignorance and incredu∣litie. Perseuerance
• * 1.402

  Difference betweene the faith of Gods children, and presumption of the wicked
• * 1.403

  Decaies of faith, must make vs re∣peat our peti∣tions often. A godly iea∣lousie ouer our selues, a thing most necessarie. Hic & de∣inceps.
• * 1.404

  No super∣fluitie in this Psalme.
• * 1.405

  Coherence to be noted.
• * 1.406

  Simile. Constancie in the faith in generall backesliding.
• * 1.407

  How to pray against ene∣mies.
• * 1.408

  Note.
• * 1.409

  Rules for prayer a∣gainst ene∣mies.
• * 1.410

  1
• * 1.411

  2
• * 1.412

  3
• * 1.413

  4
• * 1.414

  5
• * 1.415

  Some prayed with the zeale of the flesh.
• * 1.416

  When men proceed to the vtter contempt of the word, God will rise against thē.
• * 1.417

  Generall plagues for the contempt of the word.
• * 1.418

  Contempt of the word in priuate per∣sons.
• * 1.419

  Vse of the doctrine.
• * 1.420

  The wise∣dom of Gods children to preuent sin.
• * 1.421

  A singular grace to loue religiō, when it is most commonly despised.
• * 1.422

  We may not loue that best which the world esteems best.
• * 1.423

  A good rule.
• * 1.424

  Depth of my∣stery in plain∣nes of words.
• * 1.425

  Heart seat of diuinitie.
• * 1.426

  Triall of heart.
• * 1.427

  Note.
• * 1.428

  Note.
• * 1.429

  Affections.
• * 1.430

  Note.
• * 1.431

  Popish doc∣tors of reasō.
• * 1.432

  A wit not hū∣bled hinders vs in godli∣nesse.
• * 1.433

  Loue.
• * 1.434

  Canticles.
• * 1.435

  Griefes.
• * 1.436

  Motions.
• * 1.437

  Mercie.
• * 1.438

  〈…〉〈…〉nts 〈…〉〈…〉 they 〈…〉〈…〉. 〈…〉〈…〉c••p▪ 7 7. 〈…〉〈…〉 true sense.
• * 1.439

  A two fold iudgement: the one in righteous∣nes, another in mercie.
• * 1.440

  We are to follow the ho∣ly Prophets &c. in their holy affecti∣ons.
• * 1.441

  Note.
• * 1.442

  Note.
• * 1.443

  The name of the Lord.
• * 1.444

  The word, the onely glasse to see and know the Lord.
• * 1.445

  Iohn. 14. 23.
• * 1.446

  Psalm. 119. A mirrour of godlinesse.
• * 1.447

  Freewill.
• * 1.448

  Albeit wee haue the light of the word, yet the Lord must opē our eyes before we can see.
• * 1.449

  Affection.
• * 1.450

  Anger.
• * 1.451

  Watchfulnes
• * 1.452

  Simile.
• * 1.453

  To meet with tēptations be∣fore sinne be perfected.
• * 1.454

  Simile.
• * 1.455

  Godly feare.
• * 1.456

  The domini∣on of sinne.
• * 1.457

  Rom. 6. 12.
• * 1.458

  Not to bee tempted.
• * 1.459

  Heretikes.
• * 1.460

  〈…〉〈…〉 ••0.
• * 1.461

  Note.
• * 1.462

  Simile.
• * 1.463

  The blindnes of sinnes.
• * 1.464

  Simile.
• * 1.465

  Note the lo∣uing mercie of the Lord couering our manifold in∣firmities.
• * 1.466

  Simile.
• * 1.467

  The Christiā warfare.
• * 1.468

  The end of all deliuerances.
• * 1.469

  Thankfulnes
• * 1.470

  Two princi∣pall props in trouble.
• * 1.471

  Esay 5.
• * 1.472

  Godlinesse.
• * 1.473

  Afflictions.
• * 1.474

  Gods coun∣tenance.
• * 1.475

  Godly sor∣row.
• * 1.476

  Loue to Gods word. Simile.
• * 1.477

  God iust in his proui∣dence.
• * 1.478

  Note.
• * 1.479

  Diues and Lazarus.
• * 1.480

  Matth. 5.
• * 1.481

  Incredulitie in Gods chil∣dren.
• * 1.482

  Beleeuing the word.
• * 1.483

  That the 119. Psalme concernes all the rege∣nerate.
• * 1.484

  Iobs sinnes.
• * 1.485

  Note.
• * 1.486

  A true pro∣pertie of zeale. Galath. 6. 1.
• * 1.487

  Zeale for the contempt of the Word.
• * 1.488

  Of Zeale.
• * 1.489

  Diuers kinds of zeale.
• * 1.490

  1
• * 1.491

  2
• * 1.492

  3
• * 1.493

  The first pro∣pertie of true zeale.
• * 1.494

  The first rule of true zeale
• * 1.495

  Toleration of many things for the peace of the church
• * 1.496

  The second rule of true zeale.
• * 1.497

  Two obser∣uations.
• * 1.498

  The second▪ obseruation.
• * 1.499

  Simile.
• * 1.500

  Conscience of thoughts.
• * 1.501

  The third rule of zeale.
• * 1.502

  The fourth rule of zeale.
• * 1.503

  Triall of our obedience.
• * 1.504

  To heare with the frailties of Gods chil∣dren.
• * 1.505

  Duties of loue euen to Gods chil∣dren.
• * 1.506

  The fift rule of zeale.
• * 1.507

  Sufficiencie for the mini∣stery.
• * 1.508

  The sixt rule •••• zeale.
• * 1.509

  Difference betweene fretting an∣ger and pi∣ning zeale.
• * 1.510

  Admonition.
• * 1.511

  Our vnbe∣leefe, and wherefore we see it not. Triall of our zeale.
• * 1.512

  Our vnbe∣leefe is shew∣ed vs in the often repeti∣tions of the commenda∣tious of the word.
• * 1.513

  No idle re∣petitions in this Psalme.
• * 1.514

  M. Brad∣ford and ho∣ly Martyrs much la∣menting e∣uer f••r their vnbeleefe.
• * 1.515

  The word of God a tried friend in troubles. Simile.
• * 1.516

  Dauid a∣gainst Goliah
• * 1.517

  Triall of our loue to the word.
• * 1.518

  Triall of our loue to the word.
• * 1.519

  How Chri∣stians differ much from heretikes.
• * 1.520

  Heretikes cannot abide the word.
• * 1.521

  Good notes for prayer.
• * 1.522

  1. Importu∣nate in praier with God. Luk. 1••. 1. 2
• * 1.523

  Wherfore God delayes to graunt our requests.
• * 1.524

  2. Wisedome of he spirit in prayer.
• * 1.525

  Our times for prayer.
• * 1.526

  Sabbath.
• * 1.527

  Luk. 10. 41. 42
• * 1.528

  Callings.
• * 1.529

  Diligence in hearing and prayer.
• * 1.530

  Note.
• * 1.531

  Sabbath two Sermons.
• * 1.532

  the mornings 〈…〉〈…〉 e••es.
• * 1.533

  Note.
• * 1.534

  Preparation and medita∣tion.
• * 1.535

  Preparation.
• * 1.536

  The min••s••e••▪
• * 1.537

  Balaams witchcrafe. Num▪ 23. 22. 23.
• * 1.538

  Meditation.
• * 1.539

  The mor∣ning: medi∣tation.
• * 1.540

  1
• * 1.541

  2
• * 1.542

  3
• * 1.543

  Note.
• * 1.544

  1. Cor. 7.
• * 1.545

  Ierem. 7. 13. Iob. 8. 2. Matth. 21. 18.
• * 1.546

  The third point, cheere∣fulnes in prayer. Spirite of cheerfulnes a singular grace.
• * 1.547

  Note.
• * 1.548

  The fourth propertie in prayer, is Faith.
• * 1.549

  Faith and patience.
• * 1.550

  A iudgement of mercy and of seueritie.
• * 1.551

  Note.
• * 1.552

  Note.
• * 1.553

  Note.
• * 1.554

  Secret sinnes.
• * 1.555

  Note.
• * 1.556

  Witchcraft.
• * 1.557

  Zeale.
• * 1.558

  Anger▪
• * 1.559

  Hypocrisie.
• * 1.560

  Note.
• * 1.561

  Note.
• * 1.562

  Rom. ••. 3. 4. 5. Luk. 7. 47.
• * 1.563

  Dulnes.
• * 1.564

  Esay. 25. ••.
• * 1.565

  Feare.
• * 1.566

  Consulting with witches
• * 1.567

  Is Gods feare be wanting, there is no temptation so great, but we fa•••• in••o it
• * 1.568

  Triall of our feare of God.
• * 1.569

  False feare. Simile.
• * 1.570

  Witchcraft.
• * 1.571

  A true note of Gods child
• * 1.572

  The true ioy of the faith∣full, howfor it ex••••••des all carnall ioy.
• * 1.573

  Triall of our ioy.
• * 1.574

  Simile.
• * 1.575

  Sabbath.
• * 1.576

  Dulnesse in prayer and other holy exercises.
• * 1.577

  Feare and ioy tempered together.
• * 1.578

  Loue to good things and hatred of e∣uill things may not slak•• in vs.
• * 1.579

  Prayer.
• * 1.580

  Admonitiō.
• * 1.581

  Relapse.
• * 1.582

  Polygamie.
• * 1.583

  Heresie or prof••••••nesse like to follow our securitie.
• * 1.584

  The true faith worketh by loue
• * 1.585

  Iohn. 17.
• * 1.586

  Furies.
• * 1.587

  Application.
• * 1.588

  Waiting an effect of faith Asoūd faith breedeth a good consci∣ence.
• * 1.589

  Incredulitie hastie.
• * 1.590

  A patient faith. Impatience.
• * 1.591

  True faith not without good workes.
• * 1.592

  To iustifie diuersly ta∣ken.
• * 1.593

  How we are iustified by workes.
• * 1.594

  Simile.
• * 1.595

  Simile.
• * 1.596

  Simile.
• * 1.597

  Repetitiōs in prayer how reprooued.
• * 1.598

  Simile.
• * 1.599

  Promises are generall.
• * 1.600

  Prayer must bee ioyned with faith & knowledge.
• * 1.601

  Ripenes of iudgement, and quicknes of affections, whence.
• * 1.602

  Thankesgi∣uing the end of Gods blessings.
• * 1.603

  Many thinke they loue God his word, & religion, whē indeed they doe not.
• * 1.604

  Simile. How to holde fast true Wisedome,
• * 1.605

  The cause of forgetfulnes, is carelesnes.
• * 1.606

  Two things to be auoided; first, vanitie of minde: se∣cōdly, world∣linesse, if wee will entertain and possesse wisedome.
• * 1.607

  What to be auoided.
• * 1.608

  Simile. To auoyd the societie of the wicked. Citò, longè, tardè.
• * 1.609

  Psalm. 119. and 1••0.
• * 1.610

  1 The practi∣ses of the wic∣ked against the godly. 2
• * 1.611

  3
• * 1.612

  What euill examples doe
• * 1.613

  No hope of Lucre or pre∣ferment must linke vs in a∣ny league with wicked men.
• * 1.614

  Reasons of the former precept.
• * 1.615

  The delight of the wicked
• * 1.616

  A true marke of the wicked.
• * 1.617

  How we must endeuour to s••irre vp o∣t••ers ••o ••••ad ne••: •••••• be 〈…〉〈…〉 we haue not per∣formed any such autie.
• * 1.618

  Psal. 119. It is not suffi∣ciēt to flie the counsells an•• companies of the wicked. Wee must ha∣ste•• to the societie of the godly.
• * 1.619

  〈…〉〈…〉.
• * 1.620

  〈◊〉〈◊〉.
• * 1.621

  ••••al. ••. 1. 2.
• * 1.622

  〈◊〉〈◊〉. 16. ••.
• * 1.623

  Gen. 16. 8.
• * 1.624

  Vaine and vnprofitable changes, of places & of callings, &c.
• * 1.625

  Two marks of a righte∣ous man. 1
• * 1.626

  2
• * 1.627

  Notes of a good consci∣ence. 1 2
• * 1.628

  3
• * 1.629

  Simile.
• * 1.630

  Simile.
• * 1.631

  Simile.
• * 1.632

  Good cautiōs to keepe vs from sinne.
• * 1.633

  How the wic∣ked walke in sinne & know it not.
• * 1.634

  Profit by rea∣ding, prea∣ching, & con∣ferring of the word.
• * 1.635

  We must store vp the word in our heart, by prayer & meditations.
• * 1.636

  We must not rest in the vse of one good meanes.
• * 1.637

  1 Two causes of watching ouer our hearts.
• * 1.638

  2 The second cause of wat∣ching ouer our hearts.
• * 1.639

  In what re∣spects the worldlings leaue sinne.
• * 1.640

  The triall of our hearts, whether in sinceritie wee loue the Gos∣pell for the Truths sake, or because we get some gaine & glo∣rie by it.
• * 1.641

  Cause of all sinne in our owne selues.
• * 1.642

  Satā is made a chirurgion, to cure the corruption•• of the Saints.
• * 1.643

  How the pure heart stadeth fast in temp∣tations.
• * 1.644

  Our hearts tried two waies. The first by afflictions.
• * 1.645

  The second triall of the hart by our ioy and griefe in good and euill.
• * 1.646

  Desire of sal∣uation.
• * 1.647

  How to dis∣couer a coue∣tous heart.
• * 1.648

  Care for the prosperitie of the Church, a speciall note of Gods chil∣dren. Psal. 122.
• * 1.649

  True triall of our ioy and sorrow.
• * 1.650

  Paul afflic∣ted, yet great ly comforted, whē he heard of the peace of the church and prosperi∣tie of the gos∣pell,
• * 1.651

  Triall of the heart in pro∣speritie.
• * 1.652

  To loue and speake the trueth in the least matters.
• * 1.653

  How God chasteneth his children for lying.
• * 1.654

  To speake the trueth in iudgement.
• * 1.655

  Scorne.
• * 1.656

  True know∣ledge, where and how to finde it.
• * 1.657

  Triall of our hearts whe∣ther we prin∣cipally re∣spect Gods fauour in all our actions.
• * 1.658

  Contempt of the word, what causes breed it.
• * 1.659

  1 We say the rich and the mightie e∣st••eme it not. 1. Cor. 1.
• * 1.660

  2 We say it is too hard. Psalm. 19. 7.
• * 1.661

  Hebr. 3. 12. 13.
• * 1.662

  3. Cause. Some secret or open sins, cause the word to seeme hard vnto vs.
• * 1.663

  1
• * 1.664

  2
• * 1.665

  Friendship.
• * 1.666

  Common duties with godlesse men.
• * 1.667

  True wise∣dome.
• * 1.668

  Greatest fooles. Matth, 5.
• * 1.669

  Fearefull to make a sporte of sinne.
• * 1.670

  Psal, 73.
• * 1.671

  Rom. 2. 4. 5.
• * 1.672

  2. Pet▪ 3.
• * 1.673

  Light sinnes with men, great with God.
• * 1.674

  Light and small sins in appearance in Gods chil∣dren seuerely punished in this world.
• * 1.675

  Note.
• * 1.676

  True sorrow for sinne.
• * 1.677

  Salomō how qualified in his youth.
• * 1.678

  Practicall & reall syllogis∣mes far aboue imaginarie.
• * 1.679

  1. Sam. 25. 31. 32.
• * 1.680

  Gal. 2. 11. 12. 13.
• * 1.681

  All sins are not equall.
• * 1.682

  qui me tradi∣••it maius pec∣catum habet.
• * 1.683

  Turbare ocu∣lum & excae∣care.
• * 1.684

  Nihil leue quod praepon∣d••ratu•• m••do▪
• * 1.685

  Note. Leuit 16. 6. 15. Heb. 7. 27.
• * 1.686

  A man may shun a be••me in the darke, but we can∣not see motes but in the Sunne light. Multiplex peccatum. Saint le∣rome saith: Si citò remo∣uetur festuca est, si durauerit trabs est. Simile. Accusat, ag∣grau••t, quaerit remedium. Sathan.
• * 1.687

  Tit 1. élenche apo∣tómos. Redargue praecisè B. Cortipiendo corripies.
• * 1.688

  Examples practising this dutie.
• * 1.689

  Note.
• * 1.690

  Venit quidam è Prophetis: where a Fa∣ther saith, H••ù quid est quòd venit ni∣••i vnus.

  How we must suffer reprehension, A Father saith:

  Ostendo illi lutum, & a∣spergit me ••u∣to; ostendo ill•• speculum, & ••llidit parieti. Exiu••e gen∣••i••m.

  Ex iure mem∣brorum.

  Pr••••••be ••cr∣rectio••em di∣uinam frater∣na correctio. Mutua app••o∣batio.

  Mutua laus. Nam non pu∣tat se pecca••e qui à nemine corripitur.

  Est peccatum tuum quic∣quid non dis∣••l••ce•• ubi.
• * 1.691

  Who ought to be repre∣hended.
• * 1.692

  Absti••••endum metu charita∣••••s non metu ••upiditatis.
• * 1.693

  Munus pro∣portionatur dono. Per oculum mentem, per∣visum cogni∣••••onem.
• * 1.694

  Ginóskeis, a∣naginóskeis, Cataginóskeis Sapiunt ex a∣••••••no pectore.
• * 1.695

  Note.
• * 1.696

  A rule. Deceptus in minoribus nō debet de ma∣ioribus iudi∣care. Mensura enim prior mensu∣rato. Potes ne ali∣um melius no∣scere quam ••••?
• * 1.697

  Feare.
• * 1.698

  Griefe for sin Remedies a∣gainst vn∣cleane lusts.
• * 1.699

  Note.
• * 1.700

  1 2
• * 1.701

  The reason of our corrupti∣on for sinne.
• * 1.702

  Against the vnbrideled affection of youth. Simile.
• * 1.703

  Simile.
• * 1.704

  Youth how dangerous an age.
• * 1.705

  Pheûge tàs neo••erikàs epi thumias. h••n phil••i Theòs, apothnés kei néos.
• * 1.706

  Ne••phyta.
• * 1.707

  Youth.
• * 1.708

  ••••••um••a••es ••••••••te••.
• * 1.709

  Take heed of lusts of youth
• * 1.710

  Sins of youth Dauid and Salomon no Proctors for sinnes. Youth disso∣lute. Salomons example.
• * 1.711

  Tria bono∣rum genera.
• * 1.712

  Adulterie▪ She called to the men of her house. Gen. 39. 14. Carnall loue
• * 1.713

  2. Sam. 13. 15.
• * 1.714

  Perseuerāce
• * 1.715

  1. Sam. 24.
• * 1.716

  Da••. 3. 16.
• * 1.717

  Act. 5.
• * 1.718

  Note.
• * 1.719

  Good affecti∣ons.
• * 1.720

  Headstrong affections.
• * 1.721

  Pray for good affections.
• * 1.722

  2. Chor. 19. 3.
• * 1.723

  How to consi∣der of Gods hand in affli∣ction.
• * 1.724

  2. Chro. 19. 2,
• * 1.725

  The consci∣ence in af∣flictions.
• * 1.726

  1. Pet. 5. 9.
• * 1.727

  The crosse needfull.
• * 1.728

  Faith. Note. Patience.
• * 1.729

  Headie af∣fections.
• * 1.730

  To seeke vn∣lawful means in affliction.
• * 1.731

  The Crosse of Christ.
• * 1.732

  Health▪
• * 1.733

  The Lord hath holpen the vnwor∣thie often in afflictions. Curse••.
• * 1.734

  Simile.
• * 1.735

  Triall of faith.
• * 1.736

  Sicknesse.
• * 1.737

  Patience. For what causes the Lord chasti∣seth his elect in this life. 1 Heb. 12. 3. 4. 5 2 3 4 5 6
• * 1.738

  The tryall of anger.
• * 1.739

  Patience.
• * 1.740

  1
• * 1.741

  2
• * 1.742

  3
• * 1.743

  4
• * 1.744

  Baptisme, how effectu∣all in the faithfull.
• * 1.745

  Baptisme in Poperie.
• * 1.746

  Baptisme of women vn∣lawfull. 2. Cor. 5. 18. 19. 20.
• * 1.747

  Contempt of Baptisme, dangerous: not the omis∣sion.
• * 1.748

  Godfathers in Baptisme.
• * 1.749

  Catechising.
• * 1.750

  Couetousnes.
• * 1.751

  Mans desire how satisfied.
• * 1.752

  Simile.
• * 1.753

  Simile. Note. Desire of riches.
• * 1.754

  Many rich men are emp∣tie of all good∣nes.
• * 1.755

  The nature of riches.
• * 1.756

  Many rich poore.
• * 1.757

  Simile.
• * 1.758

  Riches Thornes.
• * 1.759

  How some rich men die.
• * 1.760

  Vse of riches.
• * 1.761

  Note.
• * 1.762

  The heathen poore man at the first, would haue of his God but 1000. sheepe, but af∣ter he desired more saying: Pauperis est numerate pe∣cus. Riches cānot fill the soule, Simile.
• * 1.763

  Parēts to rest ••n Gods pre∣uidence.
• * 1.764

  Triall of our faith in Gods prouidence.
• * 1.765

  Couetousnes, how dange∣rous.
• * 1.766

  The readyest way to obtain temporall blessings.
• * 1.767

  Carking care
• * 1.768

  Carking care. Earthly bles∣sings no signs of Gods fa∣uour.
• * 1.769

  Wee must take heec•••••••• & to what end we vse things law∣full in them∣selues.
• * 1.770

  How Christ calleth vs.
• * 1.771

  Our loadstar to Paradise.
• * 1.772

  Carnall rea∣son. How to obey Christ when he calleth.
• * 1.773

  Decay of Gods gifts.
• * 1.774

  Idlenesse. Angels.
• * 1.775

  Not to enter into any cal∣ling rashly.
• * 1.776

  Our infirmi∣ties in our calling. Ministerie.
• * 1.777

  Truth of our calling.
• * 1.778

  Triall of our selues before we enter into any calling.
• * 1.779

  Reason to Christ is an euill seruing∣man.
• * 1.780

  Christs two crownes.
• * 1.781

  Conference.
• * 1.782

  Not to be too strict and si∣lent, whē oc∣casion of good speech is of∣fered.
• * 1.783

  Note.
• * 1.784

  Good spee∣ches.
• * 1.785

  Our speech is insigne poten∣tiae diuinae, vinculum so∣cietatis huma∣nae.
• * 1.786

  Tenera, mollis & ex••gua.
• * 1.787

  Iam. 3. 6.
• * 1.788

  Schisma∣tickes, and heretickes. Who forsake the Church, Protestants or Papists.
• * 1.789

  Matth. 18. Binding and loosing in the Church.
• * 1.790

  Rom. 3. 1. 2. The dignitie of the church The Church deer to christ
• * 1.791

  Note. 2 Cor. 11. Means wan∣ting, or su∣perstition set vp, howe much they differ. Church of the Iewes. Church of the Gentiles. The day of iudgement.
• * 1.792

  2. Pet. 3. Tolle hanc & ipsa Angelc••ū gloria claudi∣cabit.
• * 1.793

  O magnnm vinculum cha∣ritatis! quo & ipse Deus alli∣gari voluit. Diligis me plus his? Pasce oues meas, cō∣firma Fratres ••ous: symbolū amoris, cura Ecclesiae.
• * 1.794

  Primitiae mundi. Municipe•• coelorum. Phil. 3. 20. Ho••tus con∣clusus. Fo••s signatu••.
• * 1.795

  To acknow∣ledge our faults one to another.
• * 1.796

  Grace.
• * 1.797

  Gods word.
• * 1.798

  Hiding sinne;
• * 1.799

  How to rise when we fall into any sin. Note.
• * 1.800

  Conscience is tender.
• * 1.801

  Desire all good. Luk. 16.
• * 1.802

  Shipwrack of good consci∣••nce how dā∣••••rous.
• * 1.803

  Examinati∣on of the con∣science.
• * 1.804

  The watch∣word of the conscience. True peace of conscience. The state of man before grace, and in grace.
• * 1.805

  The peace of the wicked. Mo••e.
• * 1.806

  Psal 37. 37. Note.
• * 1.807

  To be iealous ouer our own corrupt affec∣tions.
• * 1.808

  The eye and conscience tender. Schir••us ocuii.
• * 1.809

  Schir••hosis conscientiae. How the con∣sciēce is har∣dened.
• * 1.810

  What sinne brings wrath
• * 1.811

  Note: Simile.
• * 1.812

  Simile.
• * 1.813

  qui non corri∣git seipsum, a∣lij corrigent s•• per ipsum. Simile. Melius est vt pereat vnus quàm vnitas.
• * 1.814

  We can see clearly intel∣lectu direc∣to but with bleare eyes i••••ellectu re∣fle••o.
• * 1.815

  Admonition how profita∣ble.
• * 1.816

  Euil reports.
• * 1.817

  Simile.
• * 1.818

  A good cere∣monie.
• * 1.819

  What cere∣monies are receiued and retained in the Church with profit.
• * 1.820

  Col. 2. 17. What cere∣monies bee abrogated.
• * 1.821

  Sabbath.
• * 1.822

  Last times.
• * 1.823

  Last dayes.
• * 1.824

  Eschátais hemérais. Christian li∣berty, turned into vnchri∣stian licenti∣ousnes.
• * 1.825

  Ecclesiast. 11.
• * 1.826

  Bonum iu∣uenile.
• * 1.827

  Youth.
• * 1.828

  Zeale tried.
• * 1.829

  Pleasures.
• * 1.830

  1. Cor. 10.
• * 1.831

  Basil & Ie∣r••••ns austeri∣tie in fasting.
• * 1.832

  Pleasures.
• * 1.833

  Christ is our Captaine.
• * 1.834

  Christ a Lambe.
• * 1.835

  Affliction of minde.
• * 1.836

  Christ is our wisedome.
• * 1.837

  Seeke not for great things in the flesh.
• * 1.838

  Righteous∣nes.
• * 1.839

  3 Sanctificatiō.
• * 1.840

  Mary Mag∣dalen.
• * 1.841

  Matthew.
• * 1.842

  Cretians.
• * 1.843

  Naturall corruption.
• * 1.844

  Promises.
• * 1.845

  4 Redemption.
• * 1.846

  The most ho∣lie haue need of Christs righteousnes: and the most righteous of his holines.
• * 1.847

  Note.
• * 1.848

  Christ hol∣deth his king∣dome by two titles.
• * 1.849

  Feeling.
• * 1.850

  Simile.
• * 1.851

  Faith with∣out feeling.
• * 1.852

  The death of the soule.
• * 1.853

  Simile.
• * 1.854

  Simile.
• * 1.855

  Meditation of Iudgemēt.
• * 1.856

  Simile.
• * 1.857

  Meditation of death.
• * 1.858

  Loth to die.
• * 1.859

  Wherefore some desire to die.
• * 1.860

  Iudgement. Morbus mag∣nus magnum remedium. P••dor, Dolor, Timor, Augustine. Maxima est poena timo∣rem amisisse iudicij.
• * 1.861

  Fac, fac, vel ti∣more poenae, si nondum po∣tes amore iu∣stitiae. Simile. Cùm dicis ti∣meo quid dic∣turus sum, ma∣lè times, vanè times.
• * 1.862

  Dominus a∣blato timore su••jcit timo∣••••••, dicturus sum ••lanè time.
• * 1.863

  Primum ti∣mo••ne facias, de••n amor, •••• ve••••s face••e, ••••••••••si possis.
• * 1.864

  Of the day of iudgement.
• * 1.865

  Verbum hoc iudicij vtinam nemo transi••er siue iudicio.
• * 1.866

  Si i•• nobis ea ess••t cura quae coram terreno iudice sisten∣dorum, s••••••ici∣ter age••••m••s.
• * 1.867

  1. Iudgemēt of man.
• * 1.868

  2. The iudg∣ment seate within vs.
• * 1.869

  Iudgement of the consci∣ence.
• * 1.870

  The strokes of mans con∣science.
• * 1.871

  Young mens consciences.
• * 1.872

  Simile.
• * 1.873

  ••. Iudgemēt. Losse of grace.
• * 1.874

  What men are beside their wits.
• * 1.875

  Iudgement▪
• * 1.876

  Vert••s ille iu∣dic j••dies, in quo omni•• causa ca••it.
• * 1.877

  Ven••er, veni•••• ille dies, in quo malè i••∣dicatus re••ud••∣cabitur.
• * 1.878

  Three things in iudgemēt▪ ••. Action▪
• * 1.879

  * Qu••rks in Ia••: Apex iuris pro iure ••••m••••e & ••••b∣t••li, ••pinola{que} di putatione. V••pian.
• * 1.880

  Note.
• * 1.881

  2. Sentence.
• * 1.882

  3. Executiō.
• * 1.883

  No flying from Gods iudgement.
• * 1.884

  Simile.
• * 1.885

  Luk. 16. A descrip∣tion of the torments of hell.
• * 1.886

  Against thē that are ei∣ther carelesse or curious in things con∣cerning the day of Iudg∣ment.
• * 1.887

  A worthy meditation of the day of iudgement.
• * 1.888

  The ancients erred concer∣ning the day of iudgemēt.
• * 1.889

  How the day of iudgement is said to be ••eer••.
• * 1.890

  Lying.
• * 1.891

  Swearing.
• * 1.892

  Securitie.
• * 1.893

  The shortnes of life.
• * 1.894

  Anerh eméra••
• * 1.895

  Psal. 90. 9.
• * 1.896

  Simile.
• * 1.897

  Space short, and motion swift,
• * 1.898

  Life▪ howe short.
• * 1.899

  To number our daies.
• * 1.900

  To number our daies, a rare kind of Arithme∣ticke.
• * 1.901

  Psalme 90. 70. yeeres.
• * 1.902

  How to num ber our daies
• * 1.903

  Sodain death
• * 1.904

  Our life is but the pre∣sent time.
• * 1.905

  Wisedome.
• * 1.906

  Death.
• * 1.907

  The readiest way to pro∣long life.
• * 1.908

  How the me∣ditation of death is pro∣fitable.
• * 1.909

  1 Simile.
• * 1.910

  2 Fainting of heart in affli∣ction, the me∣ditation of death a pre∣seruation a∣gainst it.
• * 1.911

  3 Against the vaine loue of this present life.
• * 1.912

  Marie and Marthaes wisedome.
• * 1.913

  Dulnes when God hath in∣ru••hed vs with his graces.
• * 1.914

  Good speech∣es in confe∣rence.
• * 1.915

  A spirituall blessing.
• * 1.916

  A secret curse.
• * 1.917

  To see and feele the shi∣ning counte∣nance of the Lord.
• * 1.918

  To beleeue the word be∣fore feeling.
• * 1.919

  Faith vnder the crosse without fee∣ling.
• * 1.920

  Note.
• * 1.921

  Education of children.
• * 1.922

  Ho neo•• ou•• estin ••••koto•• aki òaaes ton etkikon.
• * 1.923

  See Clement Alexand. pe∣dagog. 3. booke.
• * 1.924

  Porphyr. prin∣cipio quaest. Homer.
• * 1.925

  Cyril. wri•• 24. Catechis. Aristotles meaning of this: Inuends hon est idon•••••• auditer mo∣ralis Philoso∣phiae.
• * 1.926

  Note.
• * 1.927

  Children pu∣nished for sin. Note.
• * 1.928

  Christsyouth
• * 1.929

  Childrē must not be lost for teaching.
• * 1.930

  Children apt to vice.
• * 1.931

  Deut ••. The office of a Catechist.
• * 1.932

  Preaching and Catechi∣zing, how di∣stinguished. Summes or Epitomes.
• * 1.933

  Hupotúpo∣si ••eche gugi∣a••••ontôn lo∣gôn.
• * 1.934

  〈…〉〈…〉n di∣dac••es.
• * 1.935

  We may not be secure af∣ter we sipped a litle know∣ledge in the Catechisme. Catechizing before the flood.
• * 1.936

  Catechizing after the flood Sibils bookes
• * 1.937

  Catechizing ••nder the lawe.
• * 1.938

  400. Houses of catechising in Ierusalem.
• * 1.939

  Katechoú∣menos ek tou nomon.
• * 1.940

  Who cate∣chized.
• * 1.941

  De catechi∣zandis rudi∣bus▪
• * 1.942

  No kingdom if not but by catechizing receiued the Gospel with∣in forty yeers after Christs passion. Coloss. 2. 23.
• * 1.943

  Reasons for Catechizing
• * 1.944

  1
• * 1.945

  2
• * 1.946

  3
• * 1.947

  4
• * 1.948

  Esay 28.
• * 1.949

  See the first part.
• * 1.950

  Note.
• * 1.951

  Education ef children.
• * 1.952

  See the Ser∣mon of edu∣cation, in the third part.
• * 1.953

  Antichrist.
• * 1.954

  De raris non praecipitur.
• * 1.955

  Note.
• * 1.956

  How far we may follow o∣thers.
• * 1.957

  De vita bea∣ta. Pecora campi.
• * 1.958

  Hard to iudge, but we soone cre∣dit.
• * 1.959

  Nemo sic de∣narios suos.
• * 1.960

  To consent to sinne is cosen to the com∣mitting of sinne.
• * 1.961

  How this word vul∣gus is to be taken.
• * 1.962

  Great things are not al∣waies good, and the grea∣test number is not alwaies best.
• * 1.963

  Vict•• est pro∣uocare ad po∣pulum.
• * 1.964

  Circumcisiō by Zipporah. Exod. 4.
• * 1.965

  Examples in Scripture how to be fol∣lowed.
• * 1.966

  1
• * 1.967

  2
• * 1.968

  3 4.
• * 1.969

  The defence of sinne. qui laudant peccatores.
• * 1.970

  1
• * 1.971

  2
• * 1.972

  3
• * 1.973

  4
• * 1.974

  5
• * 1.975

  6
• * 1.976

  Res ipsa lo∣quitur.
• * 1.977

  Prefermēts.
• * 1.978

  Simile.
• * 1.979

  Impedire qui potest, si non v••tat iubet. Alicna pecca∣ta si feras, facis tua Seneca. Ambros. ad Rom. 1. Sunt quidam qui se reos non putant, si non operen∣tur quae mala sunt, assenti∣unt autem fa∣cientibus, (as∣sentire enim est si cum pos∣sint reprehen∣dere taceant) qui quia fomi∣tem praebent illorum pec∣catis, digni sunt vt pari crimine cen∣seantur.
• * 1.980

  Multi peren∣tiunt vt gra••∣dines.
• * 1.981

  Potentes vt fulmina.
• * 1.982

  Mal•• errate cum Pla••one quàm verum dicere cum alio.
• * 1.983

  Authorem magnum se∣qui est penè sape••e. A. It is rather desipere quod exemplo fit i•• iure fieri vi∣detur. A. The Lawyers answere videtur sed stultis.
• * 1.984

  Patres, princi∣pes & prophe∣iae.
• * 1.985

  1. Sam. 29 6.
• * 1.986

  We haue two reasōs for sin, and we often bolsterit with authoritie of great men, or example of the learned which wee must not doe.
• * 1.987

  It is not good to smother sin whiles it is young.
• * 1.988

  Heart.
• * 1.989

  Affection.
• * 1.990

  Sinne must haue iudge∣ment.
• * 1.991

  Gregor.
• * 1.992

  Moral.
• * 1.993

  O Iob bene enumerasti vi∣tam impr••bo∣rum: dic finem quaeso.
• * 1.994

  T••••minum ad quem.
• * 1.995

  Simile.
• * 1.996

  Non qua sed quo.
• * 1.997

  Iudgement.
• * 1.998

  How we must order our eyes.
• * 1.999

  Noli mihi di∣cere pudicum oculum impu∣dicum cor.
• * 1.1000

  Oculus videns non videt.
• * 1.1001

  1. Impera, 2. Caue. 3. Tutus eris. 4. Tutior si lignum non aspexeris.
• * 1.1002

  Rom. 13. 13.
• * 1.1003

  Note.
• * 1.1004

  Heb. 3 12. 13.
• * 1.1005

  Villa.
• * 1.1006

  He meanes for religious fasts: & not gainsaying a∣ny thing the ciuill fasts commanded by law for na∣uigation sake
• * 1.1007

  Simile.
• * 1.1008

  Meanes.
• * 1.1009

  The apish i∣mitation of poperie in the coniuring of holy water with salt is ridiculous.
• * 1.1010

  Vse the exer∣cises of religi∣on for spiritu∣all cofort. &c not for osten∣tation, &c.
• * 1.1011

  Totēpt God in neglecting the vse of meanes.
• * 1.1012

  A good medi∣tation against impatience.
• * 1.1013

  Being truly hūbled in a religious fast
• * 1.1014

  Gnain Oculum & fontem signi∣ficat.
• * 1.1015

  The eyes springs of lust As of the a∣bundance of the heart the mouth spea∣keth, so of the abundance of the senses the heart thinketh.
• * 1.1016

  Note.
• * 1.1017

  Ampliare praecepta.
• * 1.1018

  Simile.
• * 1.1019

  Vna gutta, limbus tan∣tum. Matth. 17.
• * 1.1020

  More dan∣gerous to see than to heare euil.
• * 1.1021

  Simile.
• * 1.1022

  Tinder.
• * 1.1023

  The coue∣tous eye.
• * 1.1024

  The adulte∣rous eye.
• * 1.1025

  The eye of idlenes.
• * 1.1026

  The eye of pride.
• * 1.1027

  Simile.
• * 1.1028

  Innocens in∣tuitu••, aspectu fit nocens, quicquid pla∣cet sensui non potest non placere.
• * 1.1029

  Vbi dolor, ibi manus.
• * 1.1030

  or sound.
• * 1.1031

  Vbi amor ibi oculus.
• * 1.1032

  Of apparell.
• * 1.1033

  Bernard, omnia pulche∣rima ipsi cum sint turpissi∣mi.
• * 1.1034

  Himatismòs.
• * 1.1035

  Poluteles.
• * 1.1036

  Costly appa∣rell.
• * 1.1037

  Oi••on••∣m••••.
• * 1.1038

  Prayer.
• * 1.1039

  Imo non cu∣pio ••ffe idem, cupio n•• iis contrarius.
• * 1.1040

  Prophets.
• * 1.1041

  Matth. 6. 20.
• * 1.1042

  Praeterita & praesentia sunt vmbrae futu∣rorum.
• * 1.1043

  Prophets.
• * 1.1044

  The ordina∣ri•• workes of Gods proui∣dence most admirable, if we would cōsider them daily. Psalm. Malach. 3. 16.
• * 1.1045

  The eye the sense of cer∣taintie.
• * 1.1046

  Plus mihi profuit dubi∣tatio Thomae, quàm credu∣litas Mariae.
• * 1.1047

  Prudentia & certitudo.
• * 1.1048

  Faith actiue and passiue.
• * 1.1049

  Cause of vn∣thankeful∣nes.
• * 1.1050

  Contenta∣tion.
• * 1.1051

  Experimen∣all faith.
• * 1.1052

  Faith and feeling.
• * 1.1053

  Ius cēsorium. Ius praetoriū.
• * 1.1054

  Two courts of iustice.
• * 1.1055

  Persecution▪
• * 1.1056

  To see by faith the se∣cret blessings and curses of God on man in this life.
• * 1.1057

  Decay of fath.
• * 1.1058

  In aduer∣sitie.
• * 1.1059

  Note.
• * 1.1060

  Doubts.
• * 1.1061

  1
• * 1.1062

  Three notes of Gods fa∣uour.
• * 1.1063

  2
• * 1.1064

  Note.
• * 1.1065

  Affection.
• * 1.1066

  3
• * 1.1067

  Desire.
• * 1.1068

  Loue.
• * 1.1069

  The hunger after righte∣ousnes. Mat.
• * 1.1070

  5.
• * 1.1071

  Comfort to Gods chil∣dren in fee∣ling their se∣cret corrup∣tions.
• * 1.1072

  Note.
• * 1.1073

  Hardnes of heart.
• * 1.1074

  A sweete consolation for a trou∣bled spirit.
• * 1.1075

  The godly are not free from euill motions.
• * 1.1076

  The feeling of Gods pro∣mises and fa∣uour written in our heart.
• * 1.1077

  Christ free∣ing vs from the condem∣nation of sin, will also free vs from the corruption and power of sinne.
• * 1.1078

  The death of sinnne in vs.
• * 1.1079

  Simile.
• * 1.1080

  1
• * 1.1081

  Three kinds or causes of feare.
• * 1.1082

  2
• * 1.1083

  3
• * 1.1084

  Properties of feare.
• * 1.1085

  Esay 5. 3.
• * 1.1086

  Feare Gods threatnings.
• * 1.1087

  Note.
• * 1.1088

  1. Pet. 1. 23.
• * 1.1089

  Feare Gods promises.
• * 1.1090

  Pietie in ad∣uersitie.
• * 1.1091

  Note▪
• * 1.1092

  Feare mixt with faith.
• * 1.1093

  Friendship.
• * 1.1094

  Note▪
• * 1.1095

  Familie.
• * 1.1096

  Seruants.
• * 1.1097

  Note.
• * 1.1098

  Presumption
• * 1.1099

  Note▪
• * 1.1100

  Exod. 17. ••2▪ 24 14.
• * 1.1101

  The loue of brethren.
• * 1.1102

  Simile.
• * 1.1103

  Affection. 2. Tim. 3. 3.
• * 1.1104

  Of Fathers▪ Ioh••.
• * 1.1105

  Simile.
• * 1.1106

  Ignorance of old age.
• * 1.1107

  The vse of Affliction. 1. 2. 3. 4. 5. 6. 7.
• * 1.1108

  To seek mens fauour more then the fa∣uour of God.
• * 1.1109

  Sweet ioyes and feelings vnder the crosse.
• * 1.1110

  Gods fauour and co••••te∣nance in af∣fliction.
• * 1.1111

  Sacraments.
• * 1.1112

  The afflicti∣ons of the Church in Egypt were Gods rod to driue them forth to the promised land.
• * 1.1113

  Notes of bro∣therhood.
• * 1.1114

  Coloss. 1. 14.
• * 1.1115

  Deceit in contracts.
• * 1.1116

  Matth. 18 3.
• * 1.1117

  Reuenge.
• * 1.1118

  Note.
• * 1.1119

  Note Gods iudgement.
• * 1.1120

  Simile.
• * 1.1121

  Prayer.
• * 1.1122

  Papists rest in the worke wrought.
• * 1.1123

  By what meanes we must draw neere to God.
• * 1.1124

  Non gressib. sed precib••itur ad Deum. Oratio est Deo sacrifici∣um, homini subsidium, Daemoni fla∣gellum.
• * 1.1125

  That we can neither suffer the wrath of God, nor flie from it, the best is to yeeld vnto it.
• * 1.1126

  Confession.
• * 1.1127

  Knowledge.
• * 1.1128

  Psal. 32. 45.
• * 1.1129

  We may not indent with God.
• * 1.1130

  We pause to passe in hea∣uenly things though we be guided, but wee runne fast enough in earthly things thogh no man guide vs.
• * 1.1131

  Simile.
• * 1.1132

  Faith.
• * 1.1133

  We cannot serue two cō∣trary mai∣sters.
• * 1.1134

  How we must follow Christ
• * 1.1135

  Certaine in∣dices or notes to know whe∣ther we iour∣ney to heauen
• * 1.1136

  1
• * 1.1137

  2
• * 1.1138

  3
• * 1.1139

  Simile.
• * 1.1140

  Seeing wee must follow Christ, we had better follow to sal∣uation than to destructi∣on.
• * 1.1141

  Simile.
• * 1.1142

  Simile. Simile. Simile.
• * 1.1143

  Fruits of the spirit.
• * 1.1144

  Mercie and Iustice.
• * 1.1145

  Th•• theefe on the Crosse
• * 1.1146

  Simile.
• * 1.1147

  Notes and markes of faith in the theefe on the crosse.
• * 1.1148

  The ioy of a good consci∣ence vnder the crosse. 2. Cor. 1. 12.
• * 1.1149

  Sorrow.
• * 1.1150

  How to pre∣pare our selues against the day of death and iudgement.
• * 1.1151

  To appeare before God without a m••diator how feare∣full.
• * 1.1152

  Gods mercie.
• * 1.1153

  Psalm. 103.
• * 1.1154

  Christ suffe∣red in soule.
• * 1.1155

  Grace.
• * 1.1156

  The couetous desire of ri∣ches.
• * 1.1157

  2. Pet. 3. 18.
• * 1.1158

  Simile.
• * 1.1159

  Preseuerāce. Gifts of the spirit.
• * 1.1160

  Rom. 2. 4.
• * 1.1161

  Gods patiēce.
• * 1.1162

  How we may trie our loue 1 to God, or rather to the world.
• * 1.1163

  2
• * 1.1164

  3
• * 1.1165

  4
• * 1.1166

  5
• * 1.1167

  Psal. 144.
• * 1.1168

  6
• * 1.1169

  7
• * 1.1170

  Zich. 13. 1.
• * 1.1171

  The paines of hell are endlesse, cas••∣lesse, and hopelesse.
• * 1.1172

  Tere••t.
• * 1.1173

  Note.
• * 1.1174

  Of the wrath of God.
• * 1.1175

  If any thing cause the lord to be angrie, it is sinne.
• * 1.1176

  Why the an∣ger of God is oft set downe by fire.
• * 1.1177

  Of three things which may keepe vs from sinne. 1 Shame. 2. Griefe. 3. Feare.
• * 1.1178

  Simile.
• * 1.1179

  Why mercy is to be loued.
• * 1.1180

  Mercy is ei∣ther in giuing or forgiuing.
• * 1.1181

  Pension of mercie to be shewed and paid to our brethren.
• * 1.1182

  Simile.
• * 1.1183

  Note.
• * 1.1184

  Giuing.
• * 1.1185

  Mercy to the poore.
• * 1.1186

  Psalm. 16.
• * 1.1187

  A talent of riches.
• * 1.1188

  A talent of knowledge.
• * 1.1189

  That which goes for cur∣rant & good payment in this world is not currant in another.
• * 1.1190

  Of the punish ment of the wicked.
• * 1.1191

  Simile.
• * 1.1192

  Albeit this meditation concerning the keeping of the heart, be past in the fourth part, Tit. Of medi∣tatiōs on Pro. 4. v. 23. yet for that here we haue some amplificatiō, and some dif∣ference in his manner of handling this argument, I thought it lesse offēce to giue thee both (good Reader) than to depriue thee of either of thim.
• * 1.1193

  Fabula vulgi.
• * 1.1194

  Causam pro non causa.
• * 1.1195

  Conscience of sinne.
• * 1.1196

  Note.
• * 1.1197

  To laugh at sinne what it argueth.
• * 1.1198

  Carnall Pro∣testants.
• * 1.1199

  Note.
• * 1.1200

  Of good af∣fections and desires.
• * 1.1201

  Rom. 7.
• * 1.1202

  Looke most of all tempta∣tions and griefes on thy Corruption naturall.
• * 1.1203

  Temptatiōs.
• * 1.1204

  Simile.
• * 1.1205

  Dauids a∣dulterie.
• * 1.1206

  Note.
• * 1.1207

  Temptatiōs.
• * 1.1208

  How we may trie our selues by our afflictions and affecti∣ons.
• * 1.1209

  We must watch ouer euery motion of the heart, and occasion of the eye.
• * 1.1210

  Est quaedam cog••tare vo∣luptas.
• * 1.1211

  Spatiaba•• in clausti•• cor∣dis m••••.
• * 1.1212

  qui cum lu∣cerna splen∣de•• videt te: cùm lucerna extincta e•••• videt ••e, ipsum time.
• * 1.1213

  Immistae co∣g••ationes.
• * 1.1214

  Two heads of many sinnes.
• * 1.1215

  Bernard, quid est cortuum, nisi voluntas tua?
• * 1.1216

  Ni••••l itaque punit Deus nisi volunta∣tem, t••lle ha••c & ••nter∣num non erit.
• * 1.1217

  Two waies. The first way of Gods Commande∣ments. The second, way of our owne hearts.
• * 1.1218

  Three thīgs to be conside∣red concer∣ning our way
• * 1.1219

  1
• * 1.1220

  2
• * 1.1221

  Heb. 6. 12. 12. 1.
• * 1.1222

  To follow the multitude.
• * 1.1223

  Note.
• * 1.1224

  To follow our owne lusts.
• * 1.1225

  Lutum Deo, sed cera Dae∣moni.
• * 1.1226

  2. Pet. 3. 14. 15. 16.
• * 1.1227

  Simile.
• * 1.1228

  Note.
• * 1.1229

  Immissae & a∣scendentes.
• * 1.1230

  Two kinds of thoughts. Iohn. 13.
• * 1.1231

  Simile.
• * 1.1232

  The rauens will not goe farre from a dead car∣casse.
• * 1.1233

  But delight still to be in the sent of it, euen so doe we with sin.
• * 1.1234

  6
• * 1.1235

  7
• * 1.1236

  Scala Inferni.
• * 1.1237

  Simile.
• * 1.1238

  A contro∣uersie con∣cerning an I∣land between Scotland and Ireland.
• * 1.1239

  Faith con∣trarie to rea∣son.
• * 1.1240

  Hope contra∣rie to experi∣ence.
• * 1.1241

  Many will say, If I can fetch it with∣in the com∣passe of my braine, I will beleeue it.
• * 1.1242

  This man may cast the Bible in the fire for any profit he reapes by it.
• * 1.1243

  Of the cir∣cumcision of the heart.
• * 1.1244

  How we must circumcise the foreskin of our hearts.
• * 1.1245

  Vers. 9.
• * 1.1246

  Thoughts not free.
• * 1.1247

  The tenth cōmandemēt.
• * 1.1248

  The spa••ne of finis is in e∣uery man.
• * 1.1249

  1. Creation.
• * 1.1250

  2. Prouidēcs
• * 1.1251

  3. Redemptiō
• * 1.1252

  A sound.
• * 1.1253

  A voyce▪
• * 1.1254

  A word▪
• * 1.1255

  The word of God.
• * 1.1256

  Simile.
• * 1.1257

  Hearing the word of God, is the best hearing.
• * 1.1258

  1. Cor. 1.
• * 1.1259

  Preaching.
• * 1.1260

  How we must heare the word.
• * 1.1261

  Note these foure things.
• * 1.1262

  1. Preparatiō
• * 1.1263

  2. To heare all that is taught vs, & not parcels▪
• * 1.1264

  3. Constancie in hearing.
• * 1.1265

  4. A desire to practise the thing we heare.
• * 1.1266

  Hebr. 4. 12.
• * 1.1267

  Wee must heare the word as Gods word, while it is daye
• * 1.1268

  It is good to heare of the threatnings as well as of the promises.
• * 1.1269

  Simile.
• * 1.1270

  That is in Prosperitie▪
• * 1.1271

  Why the Lord oft threatneth in his owne person.
• * 1.1272

  As in pub∣like calami∣ties.
• * 1.1273

  Preachers.
• * 1.1274

  Great graces
• * 1.1275

  Simile.
• * 1.1276

  1. Pride.
• * 1.1277

  3
• * 1.1278

  4
• * 1.1279

  Ripenes in sin Gen. 5.
• * 1.1280

  Rules for the right vsage of the creatures and of Gods blessings and graces recei∣ued.
• * 1.1281

  1 Arguments for humilia∣tion.
• * 1.1282

  2
• * 1.1283

  2. Cor 11.
• * 1.1284

  Numb. 12. 1.
• * 1.1285

  3 Meanes to cure pride.
• * 1.1286

  Rom. 7.
• * 1.1287

  2. Cor. 12.
• * 1.1288

  Simile.
• * 1.1289

  Humilitie.
• * 1.1290

  See 1. p. counsels.
• * 1.1291

  Hypocrisie.
• * 1.1292

  Of two sorts of pride.
• * 1.1293

  Mater herae∣seôn, Vermis diuiti∣arum.
• * 1.1294

  Pride in ap∣parell and strange attire
• * 1.1295

  Pride of wo∣men which set vp signes in their fore∣heads.
• * 1.1296

  Iob. 39. 37. 38.
• * 1.1297

  1. ta mora tò•• ••osmou. 2. tà as ther è 3. tà ag•• ••. 4▪ tà exou∣th••••••m••••a. 5. tà mè ••••ta
• * 1.1298

  How hypo∣crisie diffe∣reth from true godli∣nes.
• * 1.1299

  Simile.
• * 1.1300

  Hypocrites like banke∣rupts.
• * 1.1301

  Triall of our ioy after af∣fliction.
• * 1.1302

  Sicknes.
• * 1.1303

  Note well.
• * 1.1304

  They that s••e their secret hypocrisie with griefe, shall doe well.
• * 1.1305

  Godly sim∣plicitie.
• * 1.1306

  Hardnes of heart.
• * 1.1307

  Psalm. 95. Rom. 1. Heb. 3. Peccatum paena peccati. Psal. 69. 27.
• * 1.1308

  Note.
• * 1.1309

  1
• * 1.1310

  2
• * 1.1311

  4
• * 1.1312

  Markes of hypocrisie.
• * 1.1313

  5
• * 1.1314

  6
• * 1.1315

  7
• * 1.1316

  8
• * 1.1317

  9
• * 1.1318

  De agris po∣pulo diuiden∣d••s, Liui••s l. 2.
• * 1.1319

  10
• * 1.1320

  11
• * 1.1321

  12
• * 1.1322

  Simile.
• * 1.1323

  1
• * 1.1324

  How natural men measure others by thē∣selues.
• * 1.1325

  2
• * 1.1326

  3
• * 1.1327

  Deut. 28. Leuit. 26. Prou. ••8. To feare mē.
• * 1.1328

  Feare & the remedie of it.
• * 1.1329

  A hardened heart, a grea∣ter plague than any of the plagues of Aegypt.
• * 1.1330

  Psal. 119.
• * 1.1331

  Gen. 41. 56.
• * 1.1332

  2. Pet. 3. 1••.
• * 1.1333

  Psal. 77.
• * 1.1334

  If we applie▪ we must ap∣plie to the heart.
• * 1.1335

  Mark. 6.
• * 1.1336

  Heresie.
• * 1.1337

  Note.
• * 1.1338

  In what thīg and how far the diuel may be sai•• to be strong.
• * 1.1339

  Omnia facit diabolus non tam potentia sua quàm neg∣ligentia nostra.
• * 1.1340

  Simile.
• * 1.1341

  Examples see before. Ther•• bee foure speciall companions of sinne.
• * 1.1342

  1. Ignorance.
• * 1.1343

  2. Errour.
• * 1.1344

  3. Worldli∣nesse.
• * 1.1345

  4. Hypocrisie
• * 1.1346

  Of many cor∣rupt ki••d•• of knowledg▪ & what is the right know∣ledge.
• * 1.1347

  1
• * 1.1348

  2
• * 1.1349

  3
• * 1.1350

  4
• * 1.1351

  1
• * 1.1352

  2
• * 1.1353

  3 Example.
• * 1.1354

  4 Preseuerāce.
• * 1.1355

  Note.
• * 1.1356

  Knowledge.
• * 1.1357

  Conferre Zach. 12. 10. Ioel. 2. 28. with Esay.
• * 1.1358

  2. Cor. 4. 3. 4.
• * 1.1359

  The diuel pe∣stereth the Church with ill teachers and blinde guides.
• * 1.1360

  The flocke of Christ is bought with Christs blood
• * 1.1361

  See death and iudge∣ment.
• * 1.1362

  Micah. 6. 1. Esai. 1. 1.
• * 1.1363

  The Lord is iust when he doth iudge.
• * 1.1364

  How God is an accuser and an acqui∣ter.
• * 1.1365

  The promises or threat∣nings of Isra∣el appertaine to vs.
• * 1.1366

  Sorrow.
• * 1.1367

  Mirth.
• * 1.1368

  Melancholy.
• * 1.1369

  Chairein ano charas bios ou bios.
• * 1.1370

  To adde drunkennes to thirst. Vers. 19 Non noti su∣mus ad lud••
• * 1.1371

  1
• * 1.1372

  2
• * 1.1373

  3
• * 1.1374

  4
• * 1.1375

  The second kinde of ioyes Petti•• ioyes Bitter sweet ioyes.
• * 1.1376

  Seeming ioyes.
• * 1.1377

  A mouldie soule, and a drie heart.
• * 1.1378

  Simile.
• * 1.1379

  1. Aischró∣tes.
• * 1.1380

  ••▪ Morologia Eutra••eleia.
• * 1.1381

  Si pudeat audire, pudeat dice••e
• * 1.1382

  1
• * 1.1383

  á••••gos.
• * 1.1384

  2
• * 1.1385

  Eucharistiā. Tauerne∣mirth.
• * 1.1386

  It is his Ca∣tastrophe.
• * 1.1387

  3
• * 1.1388

  Ducunt in bo∣nis dies suos, & to puncto temporisibunt in infernum.
• * 1.1389

  4
• * 1.1390

  quum debes assistere iudi∣cio, quomodo sic rides?
• * 1.1391

  Take no plea∣sure in plea∣sure.
• * 1.1392

  How far wee may reioyce.
• * 1.1393

  Note well.
• * 1.1394

  Yoūg age is a dāgerous age
• * 1.1395

  We may vse pleasure, but with restraīt Affections.
• * 1.1396

  Verecunda initia suntom∣nis peccati.
• * 1.1397

  Wantonnesse ends in wic∣kednesse.
• * 1.1398

  Iniurie.
• * 1.1399

  Helpe.
• * 1.1400

  Reuenge.
• * 1.1401

  Offēces small sinnes.
• * 1.1402

  Matth. 5. Num. 20.
• * 1.1403

  How far con∣trouersies are permitted in the Church o•• God Fia•• pax as fiat lux.
• * 1.1404

  Wherefore controuersies and heresies be in the Church.
• * 1.1405

  1
• * 1.1406

  2
• * 1.1407

  3
• * 1.1408

  Truth and peace goe to∣gether.
• * 1.1409

  See chap. 71.
• * 1.1410

  Flabellum.
• * 1.1411

  Sedition.
• * 1.1412

  In dissention, what we must obserue.
• * 1.1413

  1 2
• * 1.1414

  3
• * 1.1415

  4 5
• * 1.1416

  Vtilius scand••∣lum nascitr, quàm veritas deseritur.
• * 1.1417

  We will ei∣ther doe as we list, or not doe any thing at all.
• * 1.1418

  Of giuing voyces in ci∣uill, or Eccle∣siasticall as∣semblies.
• * 1.1419

  Who they be that preuent, and what it is to preuent o∣thers.
• * 1.1420

  Anger.
• * 1.1421

  What iniu∣ries are to be borne.
• * 1.1422

  To win with loue.
• * 1.1423

  Worldlings know not the God of proui∣dence.
• * 1.1424

  Simile.
• * 1.1425

  Iudgement.
• * 1.1426

  Iudging.
• * 1.1427

  Learne wise∣ly to consider of Gods works
• * 1.1428

  Of folly di∣uers kinds.
• * 1.1429

  1
• * 1.1430

  2
• * 1.1431

  3
• * 1.1432

  Praestat nasci iumentum, quam compa∣r••r. ••ume••t••.
• * 1.1433

  Iudging and reprouing.
• * 1.1434

  Against Li∣bertines.
• * 1.1435

  We are too censorious in the sinne of o∣ther, and too remisse in our owne.
• * 1.1436

  Enuie whē it dispraiseth.
• * 1.1437

  ana flattery when it prai∣seth must bee ••ad in iea∣••ousie.
• * 1.1438

  The best kind of praise is not in word but in deede to commend.
• * 1.1439

  Lauda vt videam.
• * 1.1440

  How wee ought to seeke God and how many seeke him peruersly
• * 1.1441

  1. Sam. 19. 18. Schooles.
• * 1.1442

  The Diuels sophistrie dis∣ioyneth things conioy∣ned by the Lord.
• * 1.1443

  Pleasures.
• * 1.1444

  The wisdome of God is ap∣parent in all the ••••rd and yet in some place more then in aen∣other.
• * 1.1445

  Diáph∣thalma.
• * 1.1446

  It is a fool••, choise to chuse earthl•• things before, and rather then heauen•••• things, & to make God the last, & least part in our desires.
• * 1.1447

  Caelarum Arge••••um.
• * 1.1448

  Priùs & plus.
• * 1.1449

  Couetousnes, in the mini∣sterie.
• * 1.1450

  Riches haue two endes. 1. Either to leaue thee, 2. or thou shalt leaue them.
• * 1.1451

  Obiection of the multi∣tude against knowledge answered.
• * 1.1452

  Howsoeuer o••r fathers were merci∣full, iust, &c. yet they were guiltie of ig∣norance, and the people of our time con∣trary want mercie and iustice.
• * 1.1453

  1. King. 13. 5. 6 His hand was dried vp, and restored to him againe. Signes which drawe men from the true God and his word.
• * 1.1454

  2. Thess. 2. 10. 11.
• * 1.1455

  Manna mi∣raculous.
• * 1.1456

  Manna.
• * 1.1457

  Meanes to keepe vs from sinne.
• * 1.1458

  Confer Exod. 11. 21. with Deut. 1. 13.
• * 1.1459

  1 Magistrates must bee men of wisedome.
• * 1.1460

  How wisdom & prouidēce differ.
• * 1.1461

  2 Magistrates must be pru∣dent men.
• * 1.1462

  3 The Magi∣strate must be a man of a good heart & courage.
• * 1.1463

  4 The Magi∣strate must be a man fea∣ring God.
• * 1.1464

  The Magi∣strate must be one that to •••••• to de•••••• truely and to walke vp∣rightly. The Magi∣strate may not respect persons.
• * 1.1465

  6 The Magi∣strate must hate filthy gaine. The diffe∣rēce between oppression and extortiō. Gifts.
• * 1.1466

  7 The Magi∣strate must be a man well knowne, and well repor∣ted of.
• * 1.1467

  Vse of the former doc∣trine.
• * 1.1468

  The Magi∣strate must temper loue, mercie, and iustice toge∣ther.
• * 1.1469

  Discipline.
• * 1.1470

  The Magi∣strate is spe∣cially to care for Gods glo∣rie, and the safetie of Gods people.
• * 1.1471

  Psalm. 16. 3.
• * 1.1472

  Contempt of Magistrates
• * 1.1473

  Note.
• * 1.1474

  The sinnes of the people imputed to the Magi∣strates and Ministers.
• * 1.1475

  Affections a∣greeing in good things.
• * 1.1476

  Chosen in mariage.
• * 1.1477

  1. Pet. 3. ••. 7. How far the husband is to honour his wife. 2. Sam. 6. Iob. 2.
• * 1.1478

  God giues the blessing of ho∣ly marriage to make men more seruice∣able vnto him.
• * 1.1479

  The subiecti∣on of the wife to the husbād how God re∣quireth it.
• * 1.1480

  1. Pet 3. 1. 2. 3
• * 1.1481

  The loue of the wise to the husband.
• * 1.1482

  Wiues must helpe their husbands in Gods affaires 1. Cor. 7. 3. 4. ••
• * 1.1483

  A good lesson for all.
• * 1.1484

  Consent of parents.
• * 1.1485

  Not to tie God to one meane for the breeding and increase of faith.
• * 1.1486

  What to breake in our Ministerie.
• * 1.1487

  Simile.
• * 1.1488

  To pray for the Ministe∣rie.
• * 1.1489

  Not to offend a godly Mi∣nister.
• * 1.1490

  Tit. 1. 11. 12. 13. Ioh. 16. The Mini∣ster must re∣proue sinnes sharpely.
• * 1.1491

  The weightie ca••ing of the Ministerie requireth a wary entring into so high a dignitie.
• * 1.1492

  Advtrumque pa•• ati.
• * 1.1493

  Semel consti∣tuendum, diù deliberandum.
• * 1.1494

  A good ad∣monition to such as pur∣pose to enter the great cal∣ling of the ministerie.
• * 1.1495

  Attendite vobis.
• * 1.1496

  In matters of great wisdom Christ vseth both grauitie & wisdom to make vs more diligent in hearing, which also teacheth vs the right kinde of hea∣ring.
• * 1.1497

  Acroas••e.
• * 1.1498

  How dull mā is in hearing the Word.
• * 1.1499

  The hearing of the heart.
• * 1.1500

  42. Hom. in Iohannē. Ca∣pit, & capitur. Sermones Dei si caniuntu 1, capiunt.
• * 1.1501

  How wee are to deale with allegories.
• * 1.1502

  Of the high dignity of the Ministerie, and of the great indig∣nitie which some put vp∣on it.
• * 1.1503

  Preachers must bee pre∣pared for trouble.
• * 1.1504

  If wee will profes Christ wee must beare the cros of Christ though•• bee an heauie yoke to flesh and blood.
• * 1.1505

  What thoughts Sathan doth suggest into men to dis∣like their callings.
• * 1.1506

  Outreaching & raging cō∣mendations must learne modestie and measure of the holy Ghost.
• * 1.1507

  A description of God his worke.
• * 1.1508

  Light.
• * 1.1509

  Darknes.
• * 1.1510

  A pithie praise of the calling of the Ministerie.
• * 1.1511

  Labralactu∣cas.
• * 1.1512

  The sacri∣ledge of our time in Church robberies, oh that the learned wold more preach it, and write against it.
• * 1.1513

  Psalm▪ 42. Ecclesiastes.
• * 1.1514

  Heb. 1. ver. last▪
• * 1.1515

  Diuers kinds of good.
• * 1.1516

  Speake plea∣sing things and serue the time.
• * 1.1517

  A modest preoccupatiō in speaking of the Mini∣sterie.
• * 1.1518

  What care to be had in ad∣mitting any to the calling of the Mini∣stery.
• * 1.1519

  Obiection.
• * 1.1520

  O••us est vel ipsis Angelis formidandam. Bernard.
• * 1.1521

  Rarae & exi∣miae virtutis negotium est, & humana fa∣cultate superi∣us. I. Ca••u.
• * 1.1522

  How respect must be had of if •• meal∣ling to the Ministerie.
• * 1.1523

  ••iam in ipso Christo prius spiritus quam legatio▪ o••um ••••am aren••.
• * 1.1524

  Many argu∣ments of Christs ex∣cellencie in all knowledge and learning.
• * 1.1525

  Ioh. 7. ••. Mark. 3. 2••.
• * 1.1526

  Pauls lear∣ning and knowledge in humanitie.
• * 1.1527

  Nugae in or•• ••acerd▪ ••s quasi blasphe∣miae sunt: ••oe-d•• ••ou••tur ad ri••u•••• oe-dius mo••et. Bern.
• * 1.1528

  Futurus Pa∣stor Ecclesiae ••alis eligatur, cuius compa∣ratione ••aeter•• merito g••e•••• dicātur. ••••er. ad Ocean.
• * 1.1529

  Vehementer ••n••re••at▪ att∣d••t tet••c••, sin minus vehe∣menter audit frigidus.
• * 1.1530

  Gen. ••7. 22. Chrysost. in Act. 2.
• * 1.1531

  Hier ad Greg. lib. Epist. 9. quid in te mi∣ratur multitu∣do, si sua in te recog••os••at, si ••••••••••e re∣spiciat, quod vlt•••• ••e inue∣n at, •••• quae in se erube••ca••; in t•• que•••• rener••ndum ar••••tra•••••• offendat▪ Cyp••••an •••• e∣pist ad Haeret. Consulen•••• de via, si ••••am in Dieauerit, alia ipse iuerit, non indicantem sequaris sed euntem.
• * 1.1532

  Malus Mini∣ster Nisus dia∣boli.
• * 1.1533

  1. Cor. 9. 29. The euill life of Ministers how dange∣rous.
• * 1.1534

  Simile.
• * 1.1535

  Simile.
• * 1.1536

  Eloquence in preaching.
• * 1.1537

  Against such as are negli∣gent in the Ministerie, who by di∣stinctions al∣low their sin, but we must doe that which is without all controuersie, not inter∣mingling it with bastard distinctions.
• * 1.1538

  Precepts large and promises nar∣••••w.
• * 1.1539

  Interdum & per alium. Si forte.
• * 1.1540

  Senecas com∣mendation.
• * 1.1541

  That Mini∣sters must not be absent from the flock and performe duties by sub∣stitutes.
• * 1.1542

  The promise of God ought to spurre to o∣bedience.
• * 1.1543

  The promises of God are not of any de∣sert, but free.
• * 1.1544

  Two kinds of debts.
• * 1.1545

  Note.
• * 1.1546

  Against me∣rit of workes.
• * 1.1547

  Or rather t••nure.
• * 1.1548

  Hope.
• * 1.1549

  Gods childrē want often peace of con∣science.
• * 1.1550

  The promi∣ses of God are a great trea∣sure, & must make vs thāk full.
• * 1.1551

  Blessed i•• the man whō God chaste∣neth & tea∣cheth him in his law. Psalm. 94 •• 20
• * 1.1552

  Simile.
• * 1.1553

  Gods promi∣ses free.
• * 1.1554

  The Iewes or Hol••ue•• de∣scribed and how God found them.
• * 1.1555

  ••erem. 31. 1.
• * 1.1556

  Conditions annexed to promises, ei∣ther vnder∣stood or ex∣pressed.
• * 1.1557

  The Bible is Gods Libra rie; argu∣mēts to com∣mend the ex∣cellency of it.
• * 1.1558

  1
• * 1.1559

  2
• * 1.1560

  3
• * 1.1561

  4
• * 1.1562

  5
• * 1.1563

  6
• * 1.1564

  7
• * 1.1565

  8
• * 1.1566

  9
• * 1.1567

  How ••••p••••u•• m••n a••use Scripture, to their owne per••••••••n.
• * 1.1568

  1 Pater n••eus m••or me.
• * 1.1569

  Rep••••tus est in torm••ser••i.
• * 1.1570

  3 Al••um Pa••a∣cletum m••ttam vobis.
• * 1.1571

  4 Tu es Pe∣trus.
• * 1.1572

  5 Regnum Dei est m••ra vos.
• * 1.1573

  6 Sect m••n•• pa em um omnibus.
• * 1.1574

  The holy Ghost must teach v••
• * 1.1575

  Magistrates
• * 1.1576

  Numb. 12. 1. 2.
• * 1.1577

  Remedies a∣gainst a mur∣muring.
• * 1.1578

  1
• * 1.1579

  2
• * 1.1580

  3
• * 1.1581

  Conferre all this Chapter with his Ser∣mon of mur∣muring in the third part for there is but little added here which is not there, & yet I would not omit this.
• * 1.1582

  Contentation
• * 1.1583

  Patience.
• * 1.1584

  Wherefore we wāt many things which we desire.
• * 1.1585

  How we flie from God in trouble.
• * 1.1586

  Nothing can please vs whē we haue not our desires.
• * 1.1587

  Magistrates
• * 1.1588

  The sinnes of this age grea ter than of el∣der ages.
• * 1.1589

  The strōgest may fall.
• * 1.1590

  Patience.
• * 1.1591

  Psal. 62. 1▪ 3. My soule kee peth silence vnto God.
• * 1.1592

  Simile.
• * 1.1593

  His halfepe∣ni•• and let∣••ise toe.
• * 1.1594

  A•• vpright life and good consci••nce better than the fauour of men.
• * 1.1595

  Simile.
• * 1.1596

  The Lacede∣monian saide of his shield to his soul∣dier.
• * 1.1597

  Aut hanc, aut super banc Ruat mundus potiùs quàm nō fiat iustiri••.
• * 1.1598

  Aut tu, aut multi morien∣tur.
• * 1.1599

  The Crosse how needfull.
• * 1.1600

  De hoc liquo∣re, sae••la futura bibent.
• * 1.1601

  Alijs ministro meipsum con∣sumo.
• * 1.1602

  Iudicia erunt post iudicium, Propter vitam perdere viuen∣di caus••m.
• * 1.1603

  Drunkards.
• * 1.1604

  A••••t••erie.
• * 1.1605

  Insoelices bo∣ni qui non ha∣bent tantam perseueranti∣am in bono quantam ma∣li in malo.
• * 1.1606

  Nemo impu∣ne malus.
• * 1.1607

  Impietie.
• * 1.1608

  Watchful∣nes.
• * 1.1609

  Deus aeter∣nus, aeterna. quid leuitati & aeternitati. Praemium ae∣ternum aeter∣nam requirit seruitutem. Iud. 7. ••2. Christus per∣seuerauit pro te, tu ergo pro illo.
• * 1.1610

  A principle in the Ciuill law.
• * 1.1611

  Nihil praesu∣mitur fuisse actum, don•• aliquid super∣est ad agendū. Baldeminists said, Mona∣cho feruenti, abbati calido, Episcopo tepi∣do, Archiepis∣copo remisso.
• * 1.1612

  Simile.
• * 1.1613

  Non perseue∣rare cultus est mutilus.
• * 1.1614

  quatenus & tantisper.
• * 1.1615

  Erricomé∣noi. Math. 7, Vbi incipis no••le fieri me∣lior, ibi desinis esse bonus.
• * 1.1616

  Non quid ••ge∣ris sed quid su∣persit curand••, si d••xis•••• sulfi∣cit, defec••••li.
• * 1.1617

  Two wayes of presuming.
• * 1.1618

  2. Cor. 5. 21.
• * 1.1619

  Prosperitie.
• * 1.1620

  The triall of our loue to the Gospell.
• * 1.1621

  Securitie.
• * 1.1622

  Note.
• * 1.1623

  Whō to feare most.
• * 1.1624

  1
• * 1.1625

  Why some∣time the euill prosper more than doe the godly.
• * 1.1626

  2
• * 1.1627

  Note.
• * 1.1628

  The wicked sometime prosper.
• * 1.1629

  The afflicti∣ons of the godly in this life.
• * 1.1630

  Of griefe, and the temptati∣ons incident to it.
• * 1.1631

  Prayers
• * 1.1632

  An euill griefe.
• * 1.1633

  Egeritur la∣chrymis dolor.
• * 1.1634

  Griefe of pas∣sion, and of compassion.
• * 1.1635

  Griefe of in∣dignation.
• * 1.1636

  Griefe of e∣mulation.
• * 1.1637

  Griefe of con∣trition.
• * 1.1638

  Griefe of a longing ex∣pectation in prayers.
• * 1.1639

  Psalme 13. 1.
• * 1.1640

  Securitie in publike cala∣mities. Psalme. 9.
• * 1.1641

  By euery g••••••fe Sathā will take oc∣casion to l••ad vs to euill.
• * 1.1642

  1
• * 1.1643

  2
• * 1.1644

  3
• * 1.1645

  4
• * 1.1646

  Note.
• * 1.1647

  Note.
• * 1.1648

  To ouercome greate by faith and pa∣tience. A sweete c••n∣solation for afflicted mindes.
• * 1.1649

  Note.
• * 1.1650

  Matt. 7. 1. 2 3.
• * 1.1651

  Excesse con∣demned. Act. 4. 17. Austeritie.
• * 1.1652

  Sobrietie.
• * 1.1653

  Coloss. 2.
• * 1.1654

  Ioseph impri∣soning his brethren.
• * 1.1655

  Peace and prosperitie.
• * 1.1656

  Popish Pre∣destination.
• * 1.1657

  Contentatiō.
• * 1.1658

  A note vpon Gen. chap. 48. vers. 21. 22. I die but God shall be with you.
• * 1.1659

  Prosperitie.
• * 1.1660

  To glorifie God in our present estate Hebr 13. 7, Faith.
• * 1.1661

  Prophecying.
• * 1.1662

  Reuelation.
• * 1.1663

  1. Cor. 14 37.
• * 1.1664

  The dutie o a Prophet.
• * 1.1665

  Pastor.
• * 1.1666

  Three kinds of false Pro∣phets.
• * 1.1667

  The people are to pray for the Prea∣chers, as well as the Prea∣chers for the people.
• * 1.1668

  Ieremiahs preaching.
• * 1.1669

  Prophecying.
• * 1.1670

  The certain∣ty of holy Scripture.
• * 1.1671

  Note.
• * 1.1672

  Prophecies tried.
• * 1.1673

  A note be∣tweene the true & false Prophets.
• * 1.1674

  Pastors office in coforting the afflicted.
• * 1.1675

  Law and Gospel.
• * 1.1676

  Applications of Doctrine.
• * 1.1677

  Simile.
• * 1.1678

  The word of God must be charged vp∣on mens con∣sciences, and how many waies men faile in this.
• * 1.1679

  1
• * 1.1680

  2
• * 1.1681

  3
• * 1.1682

  4
• * 1.1683

  5
• * 1.1684

  6
• * 1.1685

  Thankefully to record Gods bene∣fits receiued.
• * 1.1686

  Diseases.
• * 1.1687

  Triall of our faith concer∣ning proui∣dence.
• * 1.1688

  God heares the wicked o∣therwhile.
• * 1.1689

  Note.
• * 1.1690

  God will ne∣uer faile his.
• * 1.1691

  Corrupt rea∣sons of blinde men concer∣ning religion.
• * 1.1692

  Remedies.
• * 1.1693

  1
• * 1.1694

  2
• * 1.1695

  3
• * 1.1696

  4
• * 1.1697

  How to de∣pend on Gods prouidence.
• * 1.1698

  He that be∣leeueth that Christ is his redeemer be∣leeueth also that God is his prouident ••ather.
• * 1.1699

  See of mur∣muring in the third part.
• * 1.1700

  Gods proui∣dence in the preseruation of Moses.
• * 1.1701

  God is euer the same in his prouidēce to his faith∣full children.
• * 1.1702

  Luk. 18. If we will haue God heare vs, let vs first see our wants▪ Secondly, feele them.
• * 1.1703

  Prayer.
• * 1.1704

  Prayer and the word go•• together.
• * 1.1705

  Ignorant and supersti∣tious people doe much commend prayer, but neuer call for preaching. Secondly, some respect preaching, but not pray∣er. Thirdly, some do wise∣ly respect both. Fourth∣ly, some re∣gard nei∣ther.
• * 1.1706

  Prayer and exercise most profitable.
• * 1.1707

  Simile.
• * 1.1708

  Moses infir∣mity in pray∣er.
• * 1.1709

  Triall of our faith by pray∣er.
• * 1.1710

  Iam. 1. ••.
• * 1.1711

  Prayer brīgs feeling and experience.
• * 1.1712

  The promises of God ought to stir vs vp vnto prayer.
• * 1.1713

  Prayer not vttered by voice. Simile.
• * 1.1714

  To manifest our griefe by prayer vnto God.
• * 1.1715

  Note.
• * 1.1716

  The Lord liketh of a stammering prayer, if wee speake in hea∣uines of soule and vpright∣nes of heart.
• * 1.1717

  Feeling.
• * 1.1718

  Magistrates & Ministers praying for the people.
• * 1.1719

  Lifting vp of hands.
• * 1.1720

  The feruent prayers of a righteous man.
• * 1.1721

  What exer∣cises increase knowledge most, & what feeling. Genes. 46.
• * 1.1722

  Gen. 31 3.
• * 1.1723

  Isaack.
• * 1.1724

  False cōforts.
• * 1.1725

  Verball pray∣ers how dan∣gerous.
• * 1.1726

  Temptatiōs. Barren in grace for wāt of payer.
• * 1.1727

  Singing of Psalmes.
• * 1.1728

  How we must cōuert to the Lord, & the notes of a true conuer∣sion.
• * 1.1729

  1
• * 1.1730

  All sinnes.
• * 1.1731

  2
• * 1.1732

  We must not repent only of st••ring and grosse sinnes.
• * 1.1733

  3
• * 1.1734

  Speedy re∣pentance.
• * 1.1735

  Simile.
• * 1.1736

  Non dico sal∣uabi••u••, non dico damnabi∣tur.
• * 1.1737

  Age tu poeni∣tentiam dum sanus ••••.
• * 1.1738

  Repentance must bee con∣tinued.
• * 1.1739

  Micrópistoi.
• * 1.1740

  Simile.
• * 1.1741

  Repent in faith.
• * 1.1742

  Simile.
• * 1.1743

  Katalambá∣nein.
• * 1.1744

  Properties of true penitē••s.
• * 1.1745

  Nō nou•• sub∣stantia creatur, sed l••••befactata repatatur.
• * 1.1746

  After our repentance, our strife with Sathan, doth continue to the end of our dayes.
• * 1.1747

  What sinne we repent not truely of, wee fall to it a∣gaine.
• * 1.1748

  Note.
• * 1.1749

  Sorow for sin. How to ouer∣come our par∣ticular sinne.
• * 1.1750

  The people which mur∣mured in the wildernesse, gaue a mani est ••igne thereby, that they repented not of their murmuring in Aegipt.
• * 1.1751

  To leaue a sin wee must first haue griefe of heart for it: 2▪ a feeling of Gods mercies in forgeting it 3. a hearty hatred of it. Wee must see our harts de∣siled with the sin we leaue, else it is im∣possible to repent.
• * 1.1752

  Simile.
• * 1.1753

  Wee must haue most griefe for our chiefest and greatest sinnes.
• * 1.1754

  Note a good lesson.
• * 1.1755

  The causes of im••netency.
• * 1.1756

  1
• * 1.1757

  2
• * 1.1758

  3
• * 1.1759

  4
• * 1.1760

  Note.
• * 1.1761

  Repentance after forgi∣uenes.
• * 1.1762

  How to know whether one speciall sinne shal get domi∣nion ouer vs.
• * 1.1763

  Priuiledges of the Elect.
• * 1.1764

  1
• * 1.1765

  2
• * 1.1766

  3
• * 1.1767

  4
• * 1.1768

  Repentance Gods gift.
• * 1.1769

  Afflictions open the eares of many.
• * 1.1770

  Iob. 33. 16.
• * 1.1771

  The mercies of God to whom they are deare & pretious.
• * 1.1772

  Be not sad.
• * 1.1773

  Esay 23.
• * 1.1774

  Verse 5. Whom yee sold.
• * 1.1775

  Note
• * 1.1776

  The miserie of rich men.
• * 1.1777

  quicunque diues aut ini∣quus, aut ini∣qui haeres.
• * 1.1778

  Riches stinke in a short time.
• * 1.1779

  How riches are abused, and how ma∣ny waies they may decay with vs and deceiue vs.
• * 1.1780

  Simile.
• * 1.1781

  Simile.
• * 1.1782

  Simile.
• * 1.1783

  How to haue both earthly and heauenly riches.
• * 1.1784

  Seeke the kingdome of God and the righteousnes thereof.
• * 1.1785

  Matth. 6.
• * 1.1786

  Iohn 17.
• * 1.1787

  The world∣ling prefers one corporall blessing be∣fore many spirituall graces.
• * 1.1788

  Note.
• * 1.1789

  Wherefore God denieth vs many earthly bles∣sings.
• * 1.1790

  Poore in god∣lines.
• * 1.1791

  qui diligit le∣gem, diligit Regem, qui diligit Verbum, dili∣git Deum.
• * 1.1792

  Strife in the regenerate.
• * 1.1793

  Rom. 7▪
• * 1.1794

  Simile.
• * 1.1795

  Christ must not onely o∣uercome for vs, but also in vs.
• * 1.1796

  Our sinnes crucified Christ.
• * 1.1797

  Zach. 12. 10.
• * 1.1798

  Christ ••ow ouercome to our comfort.
• * 1.1799

  The Lord will cōdemne vs for the vnworthie possession of his creatures
• * 1.1800

  Sin the cause of the losse of many bles∣sings.
• * 1.1801

  Our Sacra∣ments.
• * 1.1802

  Neglect of Sacraments.
• * 1.1803

  Cōtēpt of our Sacraments is death.
• * 1.1804

  To receiue the vnworthy at the Lords Supper.
• * 1.1805

  The truth of the ceremony of vnleauened bread.
• * 1.1806

  1
• * 1.1807

  2
• * 1.1808

  1. Cor. 5.
• * 1.1809

  3
• * 1.1810

  Papists & he∣retikes neuer felt the power of Christs grace.
• * 1.1811

  n••r any assu∣••••••••e of sal∣••••tion ••y the Sacrament, and therfore despise them.
• * 1.1812

  Sacramental phrases wher fore vsed.
• * 1.1813

  C••••••uni••ants but indiffe∣rently prepa∣red for the Sacraments.
• * 1.1814

  We must ab∣staine from the least sin, and from all shew of sinne. Two kinds of euils.
• * 1.1815

  Meanes to keepe vs from sinnes, &c.
• * 1.1816

  ••▪ Cor. 11. 30. 31.
• * 1.1817

  To prosper in sinne, a signe of wrath.
• * 1.1818

  See Admo∣nition.
• * 1.1819

  Note.
• * 1.1820

  Sixe notes of the greatnes and enormi∣tie of sinne.
• * 1.1821

  1
• * 1.1822

  2
• * 1.1823

  3
• * 1.1824

  4
• * 1.1825

  5
• * 1.1826

  6
• * 1.1827

  Simile.
• * 1.1828

  Of iniquitie, and the pu∣nishment thereof.
• * 1.1829

  Negligence in the Mini∣sterie.
• * 1.1830

  Swearing.
• * 1.1831

  Oppression and adulte∣rie.
• * 1.1832

  Poore.
• * 1.1833

  Plagues threatned.
• * 1.1834

  Famine of Gods word.
• * 1.1835

  Idlenes in the Ministe∣rie.
• * 1.1836

  Calamities for the con∣tempt of the Gospell and Gods wor∣ship neglec∣ted.
• * 1.1837

  Popish perse∣cution how great.
• * 1.1838

  Persecution.
• * 1.1839

  To be moo∣ued onely with palpa∣ble and pro∣digious sins, a signe of se∣curitie.
• * 1.1840

  Occasions of sinne.
• * 1.1841

  Gouernment of the eyes.
• * 1.1842

  A note of the di••els child and Gods. Verse 12.
• * 1.1843

  Hearts.
• * 1.1844

  The greater place we are in, the grea∣ter our sins. The Magi∣strates and Ministers sinne most dangerously.
• * 1.1845

  1
• * 1.1846

  2
• * 1.1847

  3
• * 1.1848

  4
• * 1.1849

  Simile.
• * 1.1850

  Great sinnes must first out
• * 1.1851

  Degrees of sin. 1. 2. 3. 4.
• * 1.1852

  Excommu∣nication. 1. 2. 3. 4.
• * 1.1853

  The order of the ancient discipline. Suspensis. 1. 2. 3. 4.
• * 1.1854

  Admonition. 1. 2. 3. 4. 5.
• * 1.1855

  Simile.
• * 1.1856

  Psalm. 40. 12.
• * 1.1857

  Note.
• * 1.1858

  All sicke.
• * 1.1859

  Properties of an expert Physition.
• * 1.1860

  1
• * 1.1861

  2
• * 1.1862

  To be truly humbled in sicknesse to beare the Lords crosse.
• * 1.1863

  Hardnesse of heart.
• * 1.1864

  The theefe on the crosse.
• * 1.1865

  How to en∣tertain•• the Ministers of Christ.
• * 1.1866

  Plague.
• * 1.1867

  If a crosse be remoued be∣fore we profit by it. God will send an other.
• * 1.1868

  Exdo. 4. 24.
• * 1.1869

  Fruites of re∣pentance.
• * 1.1870

  So so••••e as we b••e hum∣bled w•• haue the fruite of our afflicti∣ons.
• * 1.1871

  Deut. 6. 3. 4. Sathans ser∣uice.
• * 1.1872

  Dauids adul∣torie.
• * 1.1873

  How Sathan shreds Scrip∣ture.
• * 1.1874

  See the first part.
• * 1.1875

  Securitie.
• * 1.1876

  Note.
• * 1.1877

  Griefe.
• * 1.1878

  Feare of sin.
• * 1.1879

  Securitie.
• * 1.1880

  Enmitie.
• * 1.1881

  Reconciliatio
• * 1.1882

  Sudden iudg ments.
• * 1.1883

  See the first part of Edu∣cation.
• * 1.1884

  Exod. 17. 14.
• * 1.1885

  Prouide for posteritie.
• * 1.1886

  Families must be Ca∣techised.
• * 1.1887

  Young age is a dangerous age.
• * 1.1888

  Late repen∣tance dange∣rous.
• * 1.1889

  We must vse pleasure but with re∣straints.
• * 1.1890

  Sinne by de∣grees growes to impuden∣cie.
• * 1.1891

  Wantonnes ends in wic∣kednesse.
• * 1.1892

  Against ver∣ball profes∣sors, which turne Gods graces to wantonnesse. Iud.
• * 1.1893

  Haste to doe good.
• * 1.1894

  Youth must renounce pleasures.
• * 1.1895

  Sathans po∣licie.
• * 1.1896

  Superstition. To be pre∣sent at the Masse how dangerous.
• * 1.1897

  God requi∣reth the vse of the bodie in worship∣ping him as well as the soule.
• * 1.1898

  How iustly God may challenge of vs to serue him in bodie and soule.
• * 1.1899

  We must not be of a darke and close Re∣ligion, or of a double pro∣fession.
• * 1.1900

  Gods pre∣sence.
• * 1.1901

  Simile.
• * 1.1902

  Eccles. 4. 17.
• * 1.1903

  Mal. 1.
• * 1.1904

  Popish obie∣ctions against the Gospell.
• * 1.1905

  Note this proportion.
• * 1.1906

  Mal. 3. 14. 15. 16.
• * 1.1907

  How God pu∣nisheth such as receiue not his truth in loue.
• * 1.1908

  1. Thess. 2. 11.
• * 1.1909

  Iethro no Idolater.
• * 1.1910

  Triall of Religion.
• * 1.1911

  Regeneratiō how won∣derfull.
• * 1.1912

  We must de∣light spiritu∣ally in spiri∣tuall things.
• * 1.1913

  Of feeling.
• * 1.1914

  We are Gods Temple.
• * 1.1915

  How we must purge our selues, & how many wayes we may be defiled.
• * 1.1916

  1
• * 1.1917

  2
• * 1.1918

  3
• * 1.1919

  Note. Tit. 1. 15.
• * 1.1920

  We must be throughly washed and sanctified.
• * 1.1921

  Our sanctifi∣cation must not be of one part.
• * 1.1922

  The godly are 1. Straight.
• * 1.1923

  2. Sound. Simile.
• * 1.1924

  Two sortes of men hypo∣crites.
• * 1.1925

  1
• * 1.1926

  2
• * 1.1927

  We must san∣ctifie both bo∣die and soule to the Lorde. Pagās & Pa∣pists haue bet∣ter outward things then carnall Pro∣testants. Spirit.
• * 1.1928

  What is re∣quired to be sanctified.
• * 1.1929

  Our sanctifi∣cation must be continual, and is not perfected vn∣till our resur∣rection.
• * 1.1930

  Death is the complement of our morti∣fication.
• * 1.1931

  Death.
• * 1.1932

  To fulfill the daies of our sanctification The sanctifi∣cation of a Nazarite.
• * 1.1933

  A true discri∣ption of our ignorant and idle Prote∣stants.
• * 1.1934

  Simile.
• * 1.1935

  The Palme tree.
• * 1.1936

  Rom. 5. 10.
• * 1.1937

  Affliction.
• * 1.1938

  Temperance & abstinence
• * 1.1939

  Practised of God▪ chil∣dren.
• * 1.1940

  Lots posterity
• * 1.1941

  1 King. 19. 6.
• * 1.1942

  Simile.
• * 1.1943

  The flesh must not rule.
• * 1.1944

  Faith.
• * 1.1945

  Note.
• * 1.1946

  The religi∣ous obserua∣tion of the Sabbath.
• * 1.1947

  Two extre∣mities for want of the religious ob∣seruation of the Sabbath.
• * 1.1948

  1
• * 1.1949

  2
• * 1.1950

  3
• * 1.1951

  The sanctifi∣cation of the Sabbath.
• * 1.1952

  Simile.
• * 1.1953

  Marriage.
• * 1.1954

  1. Sam. 15.
• * 1.1955

  Will worship euer condem∣ned.
• * 1.1956

  Num. 15.
• * 1.1957

  The breach of the Sab∣bath puni∣shed.
• * 1.1958

  The Lords day.
• * 1.1959

  Kindling of fire on the Sabbath.
• * 1.1960

  Note.
• * 1.1961

  The breach of the Sab∣bath puni∣shed, and how to order our affections in the viewe of such iudge∣ments.
• * 1.1962

  1
• * 1.1963

  2
• * 1.1964

  3
• * 1.1965

  4
• * 1.1966

  5
• * 1.1967

  Diem, or Sabbathum.
• * 1.1968

  6
• * 1.1969

  7
• * 1.1970

  Of vnthank∣fulnes.
• * 1.1971

  Vse of the creatures.
• * 1.1972

  Simile.
• * 1.1973

  How God tempteth vs.
• * 1.1974

  Phil. 2. 14. 15.
• * 1.1975

  Deut. 29 21.
• * 1.1976

  God trieth men as well by benefits, as by wants.
• * 1.1977

  The triall of our seruice and zeale of God.
• * 1.1978

  The Diuels obiectiō Iob.
• * 1.1979

  1. Doth Iob feare God for nothing.
• * 1.1980

  Trial of faith
• * 1.1981

  We are as ready to mur mur as the Israelites.
• * 1.1982

  What it is to tempt God.
• * 1.1983

  To sin against knowledge is a tempting of God.
• * 1.1984

  God beares long with the offences of our ignorance.
• * 1.1985

  To refuse knowledge is a tempting of God.
• * 1.1986

  Dauids sins.
• * 1.1987

  1. Sam. 2.
• * 1.1988

  1. Cor. 10.
• * 1.1989

  To tremble in tēptation
• * 1.1990

  Simile.
• * 1.1991

  Application of doctrine how necessa∣rie.
• * 1.1992

  Simile.
• * 1.1993

  Truth how great speciall arguments.
• * 1.1994

  1
• * 1.1995

  1. Father.
• * 1.1996

  2. Sonne.
• * 1.1997

  3. Holy Ghost
• * 1.1998

  2
• * 1.1999

  3
• * 1.2000

  Men may be compared to lādor earth. Note.
• * 1.2001

  There are three kindes of truth.
• * 1.2002

  Note.
• * 1.2003

  The true standard of truth.
• * 1.2004

  Note.
• * 1.2005

  Truth in sim∣plicitie of speech.
• * 1.2006

  Truth in action.
• * 1.2007

  Truth of the Common∣wealth.
• * 1.2008

  Truth in the Church.
• * 1.2009

  Simile.
• * 1.2010

  Verball pro∣fession.
• * 1.2011

  Why Truth is not found among vs.
• * 1.2012

  Contempt of the Worde dangerous.
• * 1.2013

  Familiaritas parit contemp∣tum, veritas pa∣rit odium.
• * 1.2014

  Three good mothers bring forth three euill daughters.
• * 1.2015

  Note.
• * 1.2016

  Charitie is true.
• * 1.2017

  The people of Mediola∣num or Mil∣laine.
• * 1.2018

  Amittere ani∣mas quàm E∣piscopum.
• * 1.2019

  The world followes, and fauours the Gospell when it brings pro∣speritie with it.▪
• * 1.2020

  Against scor∣ners.
• * 1.2021

  Adde these foure sections to the chap∣ter of Temp∣tation.
• * 1.2022

  Simile.
• * 1.2023

  The cure of Witches▪
• * 1.2024

  Vowe••.
• * 1.2025

  Wonders.
• * 1.2026

  Notes of di∣uine wonders
• * 1.2027

  Who be de∣ceiued with the lying wonders of Antichrist.
• * 1.2028

  Simile.
• * 1.2029

  The law Mo∣rall was be∣fore Moses, and obserued in the in the Church be∣fore it was written.
• * 1.2030

  The light of the Gospell hath dispeld the mist of Popery.
• * 1.2031

  The Lord often vseth vehement speeches to spurre our dull hearts.
• * 1.2032

  In Rhetho∣rike.
• * 1.2033

  Permssio cum Catastrophe.
• * 1.2034

  In Logicke.
• * 1.2035

  Per obliquum ductum.
• * 1.2036

  Why God vseth vehe∣mencie of speech, and how we must reade it.
• * 1.2037

  Risus Dei prae omni ira Dei. quod cum ri∣su loquitur, t•• leges cum luctu.
• * 1.2038

  A speciall grace to be humbled by the word. Wonders.
• * 1.2039

  So the sinne hardneth the clay, but softe neth the wax Sacraments. Admonition.
• * 1.2040

  The Fathers of the first age had the word.
• * 1.2041

  Titles giuen to the word.
• * 1.2042

  Duo ecclesiae vbera.
• * 1.2043

  Cum Deus a∣liquid dieit, et∣fi••d non am∣pl••us quam se∣me•• dicat ea fide ac deuoti∣one accipien dum est, ac ••i saepissimè dix∣erit. Chryso••t▪ aduers. vitu∣per. Monasti∣cae vitae.
• * 1.2044

  Will worship.
• * 1.2045

  Numb. 20.
• * 1.2046

  Obedience.
• * 1.2047

  Good workes
• * 1.2048

  Three signes of good works
• * 1.2049

  1. Word.
• * 1.2050

  2. Faith.
• * 1.2051

  3. The end, Gods glorie.
• * 1.2052

  On whom to conferre our well doings.
• * 1.2053

  Protestants most boūd to good workes.
• * 1.2054

  1
• * 1.2055

  2
• * 1.2056

  3
• * 1.2057

  Motiues to good works.
• * 1.2058

  4
• * 1.2059

  5
• * 1.2060

  6
• * 1.2061

  7
• * 1.2062

  8
• * 1.2063

  9
• * 1.2064

  10
• * 1.2065

  11
• * 1.2066

  12
• * 1.2067

  Perdere bene∣ficium & dare, non dare & perdere.
• * 1.2068

  We must doe good, though it seeme to be in vaine.
• * 1.2069

  Good works.
• * 1.2070

  Scôtos tò exótero••. Amartimata exótera. Extreame sinnes goe into extreame darknes. We must doe good to all men.
• * 1.2071

  1
• * 1.2072

  2
• * 1.2073

  3
• * 1.2074

  To doe good duties to the soule.
• * 1.2075

  4
• * 1.2076

  Conferre this chapter with the sermon of zeale in the third part. True zeale & the proper∣ties thereof. Conferre this with the 3. sermon of zeale, the third part. The recom∣pence of true zeale.
• * 1.2077

  Note.
• * 1.2078

  Properties of true zeale.
• * 1.2079

  1
• * 1.2080

  2
• * 1.2081

  Zealous in a ceremonie, in principall points as cold as ice.
• * 1.2082

  Two rules.
• * 1.2083

  2
• * 1.2084

  Hypocrisie vncased.
• * 1.2085

  A third Rule
• * 1.2086

  A true triall of our zeale.
• * 1.2087

  A fourth Rule.
• * 1.2088

  Good notes of true zeale.
• * 1.2089

  How to be grieued for the sinnes of others.
• * 1.2090

  A fift rule.
• * 1.2091

  Prouision for the Mini∣sterie.
• * 1.2092

  The cause of many 〈◊〉〈◊〉: contem•••••• in the Church.
• * 1.2093

  A sixt rule▪
• * 1.2094

  An••er a•••• sorrow 〈…〉〈…〉 be ten〈…〉〈…〉 toge〈…〉〈…〉 Co••s 〈…〉〈…〉mens ag〈…〉〈…〉 sinne.
• * 1.2095

  Note.
• * 1.2096

  The old he∣retik••s.
• * 1.2097

  Virtus est me∣dium vtrinque reductum.
• * 1.2098

  2
• * 1.2099

  Psal. 32. 1. Psal. 103.
• * 1.2100

  Simile.
• * 1.2101

  Order.
• * 1.2102

  Praeposteratio annihilat actum.
• * 1.2103

  1
• * 1.2104

  Sterile offi∣cium.
• * 1.2105

  Non facien∣dū quia mul∣tifaciunt, sed quia bonum. Vt bonum fa∣ciā, an bene, satis mihi sūt pau••i, satis v∣nus, satis nul∣lus.
• * 1.2106

  Augustine. Si potētiores faciunt, non faciam quia faciunt, sed gaudeo quia faciunt.
• * 1.2107

  H•• ô theò•• ekathárise, su mè koinou.
• * 1.2108

  Touto gar esti to thé∣lema tou theou ho a∣giasmos hu∣môn.
• * 1.2109

  Meanes for the sanctifi∣cation of the Sabbath.
• * 1.2110

  2
• * 1.2111

  Guides. 1
• * 1.2112

  2. 3.
• * 1.2113

  3
• * 1.2114

  4
• * 1.2115

  1
• * 1.2116

  2
• * 1.2117

  3
• * 1.2118

  4
• * 1.2119

  Visito, poto, cibo, redimo, lego, rolligo, condo.
• * 1.2120

  Corrige, fuade, doce, sola••e, remit∣te, fer, o••••.
• * 1.2121

  The Sab∣baths vse.
• * 1.2122

  Punishment for the breach of the Sabbath.
• * 1.2123

  Recreations.
• * 1.2124

  Sabbaths rest
• * 1.2125

  Sabbath, a signe.
• * 1.2126

  Nostri iuris.
• * 1.2127

  Excommu∣nication.
• * 1.2128

  How dange∣rous to de∣spise the cen∣sures of the Church.
• * 1.2129

  Psal. 19.
• * 1.2130

  Discretion necessarie in discipline.
• * 1.2131

  1. King. 9.
• * 1.2132

  Oratorious periods in preaching.
• * 1.2133

  Patrones of Churches falsely so cal∣led.
• * 1.2134

  Negligent Pastors.
• * 1.2135

  Shame, how to discerne it.
• * 1.2136

  Impudencie of our times.
• * 1.2137

  Obiection.
• * 1.2138

  Answere.
• * 1.2139

  1
• * 1.2140

  Two notes of Gods anger, in exercising vs after sinne with shame.
• * 1.2141

  2
• * 1.2142

  A secret hi∣ding of sinne.
• * 1.2143

  Sabbath.
• * 1.2144

  Rom. 3. 28.
• * 1.2145

  Popish perfe∣ction.
• * 1.2146

  Puritans be the old Ca∣tharoi, and the Paepists.
• * 1.2147

  Apt simili∣tudes in scrip ture sorting and fitting all callings to instruct all degrees con∣cerning Gods kingdome.
• * 1.2148

  To stirre vp our owne drie and barren hearts, consi∣dering and viewing the fruitfulnes of the ground.
• * 1.2149

  Ioh. 15. 3. 4. 5. 6. 7.
• * 1.2150

  Matth. 3.
• * 1.2151

  To trie the hart whether it be barren▪ Foure signes.
• * 1.2152

  1
• * 1.2153

  1. If our eares & hearts lie common for passengers.
• * 1.2154

  2
• * 1.2155

  2. If we be not busie to driue away bad and corrupt affec∣tions.
• * 1.2156

  3
• * 1.2157

  3. No bles∣sings better vs.
• * 1.2158

  4
• * 1.2159

  4. The prea∣ching of Gods worde, discernes it to be fallow.
• * 1.2160

  Sathās policy
• * 1.2161

  1
• * 1.2162

  3
• * 1.2163

  1. Cor. 7.
• * 1.2164

  4
• * 1.2165

  Luk. 8. Mark. 4. Matth. 13.
• * 1.2166

  5
• * 1.2167

  Matth. 7.
• * 1.2168

  Regeneration
• * 1.2169

  To leaue sin, & to repent of sin differ.
• * 1.2170

  Opus opera∣tum.
• * 1.2171

  1. Tēptation.
• * 1.2172

  2. Tēptation.
• * 1.2173

  3. Exercises of religion.
• * 1.2174

  4. Comfort & discōfort.
• * 1.2175

  5▪ False feare
• * 1.2176

  6. To discerne the spirit.
• * 1.2177

  7. Carnall se∣curitie.
• * 1.2178

  8 Complai∣ning.
• * 1.2179

  6. Disputa∣tion.
• * 1.2180

  10▪ Punish∣ment.
• * 1.2181

  11, Not to di∣strust Gods helpe.
• * 1.2182

  12. Secret thoughts and speeches.
• * 1.2183

  13. Enuie.
• * 1.2184

  14. How to be affected in others weale & woe.
• * 1.2185

  15. Crosses with blessings
• * 1.2186

  16. Want of an outward blessing.
• * 1.2187

  17 Calling.
• * 1.2188

  18. Motiues vnto prayer.
• * 1.2189

  19. Sinne.
• * 1.2190

  20. Iustifica∣tion and san∣ctification.
• * 1.2191

  21 The bloud of Christ must be sprinckled by the holie Ghost in our heart.
• * 1.2192

  Christ fastīg and prayer.
• * 1.2193

  1
• * 1.2194

  2
• * 1.2195

  3
• * 1.2196

  4
• * 1.2197

  5
• * 1.2198

  6
• * 1.2199

  7
• * 1.2200

  8
• * 1.2201

  9
• * 1.2202

  10
• * 1.2203

  11
• * 1.2204

  12
• * 1.2205

  13
• * 1.2206

  14
• * 1.2207

  15
• * 1.2208

  16
• * 1.2209

  17
• * 1.2210

  18
• * 1.2211

  19
• * 1.2212

  Note well this rule.
• * 1.2213

  20
• * 1.2214

  21
• * 1.2215

  22
• * 1.2216

  23
• * 1.2217

  24
• * 1.2218

  Simile.
• * 1.2219

  25
• * 1.2220

  A sweete Prayer.
• * 1.2221

  26
• * 1.2222

  27
• * 1.2223

  28
• * 1.2224

  A sweete counsell.
• * 1.2225

  29
• * 1.2226

  Friends not pr••fiting in godlinesse.
• * 1.2227

  30
• * 1.2228

  False feare.
• * 1.2229

  Gal. 2. 20.
• * 1.2230

  In temptati∣ons striue to stand in faith and not to yeeld to the aduersarie.
• * 1.2231

  Our corrup∣tiō desires & delights in the meanes we cannot haue.
• * 1.2232

  Blindnes of mind & hard nes of heart. Many false perswasions come to the weak for wāt of sound iudgement.
• * 1.2233

  1. Cor. 10 13.
• * 1.2234

  Esay. 63. 15.
• * 1.2235

  Esay, 59. 10. Esay. 38. 14. Psal. 51. 10.
• * 1.2236

  The feelings of the faith∣full in temp∣tation lost.
• * 1.2237

  Two kinds of hardnes of heart.
• * 1.2238

  1 Not percei∣ued, nor felt.
• * 1.2239

  2. Perceiued, and felt.
• * 1.2240

  B. of 2. sorts.
• * 1.2241

  1. of purpose, to resist good motions.
• * 1.2242

  2. Securely & negligētly, to lie in sinne.
• * 1.2243

  or discerned
• * 1.2244

  The second kind of hard∣nes of heart not felt.
• * 1.2245

  Note the dif∣ference be∣tween percei∣ued & felt.
• * 1.2246

  2. kinde of hardnes, per∣ceiued & felt is of two sorts.
• * 1.2247

  Esay, 63.
• * 1.2248

  A troubled conscience perswaded his sinne is pardonable, but yet not feeling it is pardoned, yet it may be God hath pardoned it, as we see in Dauid.
• * 1.2249

  Satan driues the faithfull in their tep∣tations to be weary of yea sometimes to refuse the meanes.
• * 1.2250

  The prayer of Christ be∣longeth to vs as well as to the Apostles. 10. 17.
• * 1.2251

  Heb 13.
• * 1.2252

  Rom. 7.
• * 1.2253

  2. Cor. 1. 23.
• * 1.2254

  There may be faith with out feeling.
• * 1.2255

  Psal. 51. 3. 10. Vers. 11. Vers. 12.
• * 1.2256

  Sathan and melancholie disquiet affli∣cted soules.
• * 1.2257

  Psal. 51. Esay. 17. 19.
• * 1.2258

  Esay. 11. 6.
• * 1.2259

  Leuit. 5. 15.
• * 1.2260

  Numb. 15. 38.
• * 1.2261

  Ignorance and error differ.
• * 1.2262

  Gods childrē may fall after their calling into many foule faults.
• * 1.2263

  Exod. 24. 6. 7.
• * 1.2264

  Esay. 1. 10. 11.
• * 1.2265

  Vers. 8.
• * 1.2266

  Esay. 31. 6.
• * 1.2267

  Esay. 63. 10.
• * 1.2268

  Esay. 63. 9.
• * 1.2269

  Iere. 31. 18. 20.
• * 1.2270

  Psal. 50. 5. 22.
• * 1.2271

  Psal. 89. 30.
• * 1.2272

  1. Ioh. 2. 2.
• * 1.2273

  1. Cor. 1. 6. 7.
• * 1.2274

  1. Cor. 3. 15. 2. 3.
• * 1.2275

  1. Cor. 10. 7. 13.
• * 1.2276

  Psal. 19. 13.
• * 1.2277

  True humi∣litie procee∣deth from faith.
• * 1.2278

  2. Cor. 1. 4.
• * 1.2279

  The testimo∣nie of the spirit.
• * 1.2280

  The nature of faith.
• * 1.2281

  Ma••k. 9. 24.
• * 1.2282

  Matth. 17. 2.
• * 1.2283

  Colos. 2. 10.
• * 1.2284

  1. Cor. 1. 30.
• * 1.2285

  Rom. 8. 34.
• * 1.2286

  Rom. 5. 19.
• * 1.2287

  2. Cor. 5. 21.
• * 1.2288

  2. Cor. 1. 20.
• * 1.2289

  Colo••. 1. 19.
• * 1.2290

  Rom. 8. 1.
• * 1.2291

  1. Ioh. 21.
• * 1.2292

  Dispute not with Sathan intempta∣tion.
• * 1.2293

  Whether we haue faith or not.
• * 1.2294

  Ioh. 8. 24. 25.
• * 1.2295

  Mark. 2. 24.
• * 1.2296

  Act. 16. 18.
• * 1.2297

  A desciption of faith.
• * 1.2298

  2. Tim. 1. 12.
• * 1.2299

  Simile.
• * 1.2300

  Simile.
• * 1.2301

  The afflicted desireth to be leeue, & can∣not discerne his estate.
• * 1.2302

  Matth. 4.
• * 1.2303

  Ioh. 5.
• * 1.2304

  Temptation what it may teach vs.
• * 1.2305

  Simile.
• * 1.2306

  Resistance in temptation a sure signe of faith and grace.
• * 1.2307

  Remedie in temptation.
• * 1.2308

  1. Dispute not with Sa∣than.
• * 1.2309

  2. Exercise, prayer, rea∣ding.
• * 1.2310

  3. Be painfull in the workes of thy calling. Faith proued by the fruits.
• * 1.2311

  Psal. 77. 6.
• * 1.2312

  Psal. 119.
• * 1.2313

  Iob. 31.
• * 1.2314

  Rom. 3. 28.
• * 1.2315

  Rom. 8. 10.
• * 1.2316

  Ioh. 15. 2.
• * 1.2317

  Rom. 7. 17.
• * 1.2318

  Rom. 6. 2.
• * 1.2319

  Death the complement of mortifi∣cation.
• * 1.2320

  Loathing of this life, &c.
• * 1.2321

  Phil. 1. 21.
• * 1.2322

  Comfort frō the exercises of pietie.
• * 1.2323

  The hearing of the word.
• * 1.2324

  Prayer.
• * 1.2325

  Praising of God.
• * 1.2326

  Sacraments.
• * 1.2327

  Simile.
• * 1.2328

  To record our faith, and comforts past.
• * 1.2329

  Heb. 10. 32. 34.
• * 1.2330

  Iob. 29, 3.
• * 1.2331

  Psal, 77, 6, 12.
• * 1.2332

  Psalme, 23, all.
• * 1.2333

  Rom, 8, 16.
• * 1.2334

  Rom, ••1, 29.
• * 1.2335

  Ioh, 13, 1.
• * 1.2336

  The testimo∣ny of the spi∣rit of adopti∣on, better thē the testimony of men and Angels.
• * 1.2337

  Simile.
• * 1.2338

  An eclipse of faith.
• * 1.2339

  In tēptations how we con∣spire with Sa∣than against our selues.
• * 1.2340

  1. Pet. 5. 9.
• * 1.2341

  1. Ioh 5. 4.
• * 1.2342

  Ephes. 6. 16.
• * 1.2343

  Cōmfort frō the benefits of this life.
• * 1.2344

  Rom. 8. 28.
• * 1.2345

  A speciall fa∣uour of God to haue his faithfull ser∣uants to pitie vs in our afflictions.
• * 1.2346

  Matth. 18. 18.
• * 1.2347

  Esay.
• * 1.2348

  Iam. 5. 15▪
• * 1.2349

  Vers. 41.
• * 1.2350

  Ioh. 20. 23.
• * 1.2351

  How Gods faithfull Mi∣nisters binde and loose.
• * 1.2352

  2. Sam. 12. 13▪
• * 1.2353

  Notes out of Iob. 33. 23. for the com∣fort of the afflicted.
• * 1.2354

  2
• * 1.2355

  3
• * 1.2356

  4
• * 1.2357

  5
• * 1.2358

  Ephes. 3. 18.
• * 1.2359

  6
• * 1.2360

  7
• * 1.2361

  Apo••. 7. 18. 14. 13.
• * 1.2362

  Against the doubt of elec∣tion.
• * 1.2363

  Deut. 29. 29.
• * 1.2364

  3
• * 1.2365

  4
• * 1.2366

  Iob. 31.
• * 1.2367

  5
• * 1.2368

  6
• * 1.2369

  7
• * 1.2370

  Phil. 2. 13.
• * 1.2371

  Luk. 23. 42.
• * 1.2372

  The afflicted conscience like the coue∣tous man.
• * 1.2373

  Phil. 3. 11.
• * 1.2374

  Phil. 2. 13.
• * 1.2375

  2. Pet. 1. 10.
• * 1.2376

  He that be∣leeueth, ma∣keth no hast.