Let vs goe boldly to the throne, &c. Heb. 4.16.

That is, Let vs not sticke, and be doubtfull in seeking af∣ter other mediators, as if he alone were not sufficient.* Such wauering, and vncertaintie propending to inuocation of An∣gels, or Saints (as if there were n•t a God in Israel) our Church is no lesse vehement in prosecuting for erronious do∣ctrine, then any other Church pray•ed be God.* What doe these places Heb. 10. and the fourth Chapter more discredit the vse of this straine (whereof our consciences are afraid) then Master Caluin, who speeking of the Publican his vnfained him liation writeth, that God will not be intreated of any, but those who in a trembling manner, flye to his mercie? Where this fourth to the Hebrewes hath, Let vs goe boldly, this author writeth tremblingly, yet will not we fondly iniury him so much, as these doe wrong our Church with taunis, & re∣proches saying, It is against the word, This against true faith, &c. A doubting which proceeds of infidelitie may be thought so, but not that doubting, which ariseth from admiration, like that in Ioel 2. who knoweth whether God will turne & leaue a blessing? Which wordes carry a doubt in sound, but in effect imply a sound affirmation, and are most apt for repen∣tance to speake with, because they include a sence of sume, & yet withall some hope to spéed. Not amisse obserued by S. Ierome mens doubting other whiles maketh thē more earnestly peni∣tent. And it may well so be. For if doubting be the mother of Page  32inquirie (as they say it is) because he that doubts not séeketh not, then also is fearefulnesse the mother, or milch-nurse of a kindly repentance.* Well had it béene with some long ere now, if they would haue skilled of this point, that as in learning some held themselues for great Scholers, who faile of it, because they thought, they had obtained, what they haue not: so in duties to godward some want true confidence, because they are not right∣ly confident making ouerbold, where it is more wisedome to vse modestie; more courage to séele their own famines, more au∣dacitie to acknowledge their owne feare, fearing as they ought to be afraid. Marke the trée whose branches are séene. A graine (for thence sometimes is the beginning) lieth in the earth,* sinks low, but the branches shoot forth that birds may nestle in them. It first taketh downeward, then séene aboue, at the first low, afterwards aloft. Many are hindred (saith Austin) of their strength, while they presume on their strength. Men that finde such contrarietie twixt Heb. 4. and this Collect our conscien∣ces are afraid, may by their wrangling principles cauill with ease at a thousand places else, yea, and set Scripture against it selfe. As where the Publican is said to stand a farre off, loth to come to the Altar, not daring to lift vp his eyes, that the Lord might lift vp the light of his countenance vpō him, &c. May not a faire glasse be set vpon it that he did amisse. For say they, where he stood a farre off he should haue gone neare. And was not Peter well chidden in saying,* Goe away from me a sinner? As if the neater the better, the worse the farder off. Againe, in that he would not lift vp his eyes to heauen, he was much to blame.* Such a looke Caut had, for is it not said He cast downe his countenance. Much of this making skill they, whose delight is to weaue, though it be but a spiders webbe, and men of their mettall are like inough to charge Mary Magdalen for a micher well she escapeth, if not reproued for want of faith, Let vs goe (say they) Why then stood she the still? Boldly. Why did she trouble hir selfe with Christ his feete,* when she was to to goe to the throne of grace? And what was he at whose feete she stood, but the author of grace? (weeping) a womanish condition: more courage would haue done well, and she began to wash, as not daring to goe on. The basest in man (his féete) Page  33why not his head? Too too much str•ngen•s. (With her teares) why? Water of the next brooke might haue serued. The more blame she that would not make bolder. Was her eys d•m, that she could not see eye-water was more precious, then to trickle at ones feete? (She did wipe them) Happily with a towell, No such matter. The tresses of hir haire she wiped them with. A great deale more then needed (as they thinke that di∣spute thus) twixt friends and kinffolkes 〈◊〉 the spirit. He no doubt our eldest brother would haue accepted of farre lesse, then all she did, for is he not our brother and more, if more neede, to all that doe beleeue? Another it was came behinde him. Both of them contrary to this exhortation. Goe with holdnesse she said.* But who heard it? For she durst not aske it with her lips (she said within her selfe, If I may) What Ifs and Ands be these, Why did she not goe boldly? (Touch) why did she not imbrace? (But touch) was not be reproued that smote but three times,* whē he might haue smote a many more? (His garment) why not his person? Belike a little would serue the turne. Ouermuch squeamishnesse spoyleth all. Boldly she should haue gone, and prest forward and thrungd before him, not neare him, or to him, much lesse behinde him. A signe of a seruile and crauenlike seare. All this yet their argument maketh good that oppose. Heb. 4. to discountenance this truth (our consciences are a∣fraid) Faith we acknowledge & reuerence in hir certaintie, and full assurance. She may, and is, and must be in the faithfull,* yet that no ground of dislike to our selues, or cause at all, why we should not in a godly iealousie suspect our owne waies. Nay by wrestling, and combates in this kind we learne what vigor, and life is in our faith. The Collect speaketh neither of slauish nor seruile feare, neither of the spirit of bondage, onely this is all (whereof our consciences are afraid.) Now all feare is not contrary to faith. Por if we feare not, a carelesse securitie of flesh creepeth vpon vs, so faith languisheth, the affection to prayer becommeth dull, and in the ende a due remembrance of God and his mercie is extinguished. Ouer and beside, they which are not touched with a sence of euils to be afraid of them, are ra∣ther dullards, then constant. Thus feare stirreth vp and quick∣neth faith. Little to the commendation of the Disciples, that our Page  34Sauiour said, Why are ye afraid, O ye of •••le faith? A small faith, but faith notwithstanding. And a small faith in God his children is no small portion, which when it is the least though ourneast with terthre of 〈◊〉, con•••••th hope, euen in her readest and dead∣liest time, knowing the spirit of adoption kéepeth fire in the hart, and that in most apparant weaknesse hir power in Christ is per∣fected, gaining by her losse, raised by her fall, and after the com∣bat finished, returneth home a conqueror. In which opposition of faith and feare, that which féedeth one, nourisheth the other. the mercies of God are the support of our faith, so are they the roote of our feare, and forgiuenesse of sinne, a iust occasion mi∣nistering sufficient matter for true humiliation (forgiuing vs those things, whereof our consciences are afraid) like those couples in the Lords prayer Forgiue vs our sinnes & presently in the next petition Lead vs not into tentation: Th• one im∣mediatly following the other, as if we said more then euery one is aware of in saying (forgiuing vs those thinges) &c. either be∣cause of sinne (the remembrance whereof is gréeuous,* the burden intollerable) or else because of forgiuenes it selfe, as it when they are forgiuen, euen then in that very instant we are afraid. For that when we haue most securitie, we haue most cause to feare, as if the sentence of S. Paul went for a watch-wood. Be not high-minded but feare, or that of our Sauiour, Thou art made whole, sinne no more lest a worse thing happen vnto thee, as it will soone doe, where securitie bréedeth pride: S. Austin intreating how feare is in vse with Gods seruants, and how farre foorth out of vse, aduiseth in these words, Be not high-minded but feare. Loue the goodnesse of God, feare his seueritie. Both these will keepe thée from being proud, For in louing thou dost feare, least thou grieuously offend thy louing and beloued: It thou loue not, feare least thou perish, if thou loue, feare least thou displease. He that said you haue not receiued the spirit of hondage to feare any more, said that himselfe was among the Corinthians with feare and trembling: He that said be not high minded but feare gaue a generall aduertisement to all the members of Christ, worke out your saluation with feare and trembling. Anone after that blessed father addeth. Doth not that sentence beat thee of from presumptuous pride, woe vnto the world Page  35because of offences? Dost thou not stand in a we? lest thou be reckoned among those many, whose loue should ware cold and iniquitie abound? dost thou •h• strike thy blest when thou hearest this sentence. Let him that stands take héede lest be fall? As for the other clause (Giuing vs those things, which our praiers dare not presume to aske) is and may be referd to spirituall & temporall blessings, which in the generall we may assure our selues shall be graunted, and we must dare to aske, but in particular as in this, or that very manner, at this, or that very time, by such & such meanes, we haue no warrant to limit the ho∣ly one of Israel, nor cōmandement to craue or promise our selue. Paul prayed that Satan might be remooued, and be prayed often, and earnestly, yet was he not then remooued.* Some things we may pray for absolutely, and affirmatiuely, as that the kingdome of God doe come, his will he done, the forgiuenesse of sinne, & our owne saluation, but the meanes sometimes we may faile in, while this may or that way, after this fashion, or that fashion, we pray they may come to passe. S. Paul could not be ignorant of so easie a point, and therefore it was not the forme he stood vpon, as the end he proposed. The very like is to be thought in temporall blessings: Dauid prayed to God for his child, which he had by Bothsabe, throughly & fully perswaded of Gods mercies towards him, though touching the babe,* his thoughts and spéech were not so resolute, but arguing rather his expectation, then assu∣rance. For this be said, Who can tell whether God will haue mercy on me that the childe may liue? Thus it appeareth that euery par∣ticular neither may we, nor dare we presume to determine. Leaue we that to the wisedome, and gratious good pleasure of the Lord. Beggers must not be choosers, nor caruers, their own caruers. Thus they will haue it, and thus; or else it fitteth not him, that commeth in prayer vnto God. He may assure himselfe in generall, but in euery particular he may not, he néede not, he must not. It may be victory; it may be an ouerthrowe, it may be peace, it may be persecution: He may haue a child, he may goe childlesse. He may pray now, but the issue of his prayer is like A∣braham a great way of. Such is the course of the faithfull. They apprehend Christ Jesus in whom all the promises are yea, and Amen. Sure of this once. That if they haue what they dare not indent for at Gods hand, they will be thankfull, & if they haue it Page  36not, they will possesse their soules in patience, onely because, they will not be thought wiser then the Lord, they commend all to his blessed disposition. When Zaedok carried the Arke into the Tittle these words Dauid vttred.* If I shall s••de fauour in the eyes of the Lord, be will bring me againe, and shew me both it and the Tabernacle thereof. But if he thus say, I haue no delight in thee, Behold here I am, let him doe to me, as see∣meth good in his eyes. Here is a doubtfull, & perplexed speech, yet not destitute of assurance, which a holy faith ministreth. For he was certaine of his saluation;* yea and certaine of the tempo∣rall kingdome which God had promised him: But here was all the doubt: He knew not, whether the promise was absolute, or vpon condition. The like followeth in the next Chapter, where the same Prophet maketh this vse of Shimes his railing and reuiling. It may be, that the Lord will looke vpon my affliction, and doe me good for his cursing this day. In that he saith (Peraduenture, or it may be) not doubting of his sal∣uation, but of being restored to his former estate,* or else think∣ing of the hainousnesse of sinne before committed, doubteth whether his afflictions should be asswaged so speedily. As who would say, Peremptorily I affirme it not: my sinnes haue deserued more then all this counneth to. This I take as a gentle remembrance to put me in minde of my duety, It may be: If not: I know what to trust to: Ile not attempt to teach the Lord: I neither doe nor dare presume to aske, that it may be thus, and no otherwise. The Prophet Amos hath the like It may be,* the Lord God of Israel will be mercifull to the rem∣nant of Ioseph. He meaneth in preuenting their captiuitie: But whether deliuerance, or no, the reckoning is made, they forgot not all comfort, well perswading themselues, that if the mercy of God faile them one way, some other way it shall meete with them, and they with it, knowing of a truth that God is good vn∣to Israel in not giuing vs many times what we would,* that he may giue ouer, and aboue, that which we should rather. So as to winde vp all on a small bottome, and comprehend much in fewe words (our prayers dare not presume to aske) many things, which God giueth, because they dare not set the Lord a time, nor binde him to such, and such meanes, but resoluing of Page  37the general, & making faith of our duety therein, refer our selues wholy to the Lord, for all such changeable circumstances, know∣ing that fall they out so, or not so, or contrariwise,* they fall out for the best to them that feare the Lord